THE 
 
 WESLEY MEMORIAL VOLUME ; 
 
 OR, 
 
 WESLEY AND THE METHODIST MOVEMENT, 
 
 JUDGED BY NEARLY ONE HUNDRED AND FIFTY WRITERS, 
 LIVING OR DEAD. 
 
 EDITED BY 
 
 REV. J. O. A. CLARK, D.D., LL.D. 
 
 NEW YORK : PHILLIPS & HUNT. 
 CINCINNATI: WALDEN & STOWE. 
 
 J. W. BURKE & CO., MACON, GA. J. B. M'FERRIN, AGENT, NASHVILLE, TBNN. 
 
 L. D. DAMERON & CO., ST. Louis, Mo. 
 
 1881. 
 
COPYRIGHT 1880, BY 
 cfe? 
 
 NEW YORK. 
 
1. If Methodism continue in vigor and purity to future genera- 
 tions, it will be associated with the name of its founder, and encircle 
 his memory with increasing luster. Richard Watson. 
 
 2. These gentlemen are irregular, but they have done good, and 
 I pray God to bless them. Potter, Archbishop of Canterbury. 
 
 3. Mr.' Wesley, may I be found at your feet in heaven. Loivth, 
 Bishop of London. 
 
 -4. In him even old age appeared delightful, like an evening 
 cloud; and it was impossible to observe him without wishing fer- 
 vently, " May my last end be like his." Alexander Knox. 
 
 5. I consider him as the most influential mind of the last century 
 the man who will have produced the greatest effects centuries, or 
 perhaps millenniums hence, if the present race of men should con- 
 tinue so long. Robert Southey. 
 
 6. His life stands out, in the history of the world, unquestionably 
 pre-eminent in religious labors above that of any other man since 
 the apostolic age. Abel Stevens. 
 
 7. His quarrel was solely with sin and Satan. His master passion 
 was, in his own often-repeated expression, the love of God and the 
 love of man for God's sake. The world laas at length done tardy jus- 
 tice to its benefactor. Overton. 
 
 M45169 
 
PREFACE. 
 
 HEIST a traveler over the mountains of California first 
 sees at a distance those great trees, which, on their dis- 
 covery, astonished the world, he experiences a sense of disap- 
 pointment. They are only trees large trees, it is true, and 
 well proportioned, but yet only trees. But after he has 
 stood in the midst of the grove after he has walked for more 
 than three hundred feet close around a single trunk, and 
 looked up to branches as high above him or perchance has 
 walked upon some fallen tree a hundred feet above the ground, 
 with a trunk so wide that along it a team might be driven ; 
 then, and not till then, does he realize their immense magnitude. 
 
 So is it with great men. First seen they are only men 
 common men in their appearance and habits. "Not until we 
 study their movements, record their labors, follow them in 
 critical moments, consider their decisions, look out on their 
 broad views, and feel the throbbings of their hearts, do 
 we comprehend their greatness. The one grand and only 
 perfect character our world has ever seen was not recognized 
 by his own age. He had no " beauty that they should desire 
 him," and " they esteemed him not." But after eighteen cent- 
 uries he towers above all other characters. 
 
 In some measure, such was the life of John Wesley. "No 
 man of his time was less understood. He was singular, because 
 he fixed his eye upon and followed only the truth. He was 
 maligned and traduced. Pulpits denounced him, the press 
 satirized him, and every year pamphlets and volumes attacked 
 his doctrines and movements, and impugned his motives. 
 But, unmoved, he kept steadily to his purpose, and went about 
 doing good. To-day nearly a century has passed ; the names 
 
6 PEEFACE. 
 
 of many of his detractors have perished, but every-where he is 
 associated with the great thinkers and glorious workers of the 
 world. His name to-day is upon more lips, in more lands, 
 than is that of any other man of his times. 
 
 It was a happy thought of the editor of this volume to 
 secure different writers, from different Churches, and from 
 different stand-points, to present their estimates of Mr. Wesley's 
 life and works. For Wesley was many-sided, and from many 
 points of view his characteristics are worthy of record. 
 
 To us, two elements in him are pre-eminently conspicuous. 
 First, his unwearying labor and perseverance : second, his en- 
 tire dedication of himself to Christ and his work. He planned 
 his work skillfully, and did it thoroughly. It has been said 
 of him that " he read more, wrote more, preached more, 
 and traveled more, than any minister, if not than any man, of 
 his times." His long life,' spanning nearly a century, gave 
 him great opportunities, and they were well improved. Two 
 entries in his journal illustrate his life : " Here I rested for 
 two weeks, that I might write up my notes, preaching only 
 every morning and evening." And in his eighty-third year,' 
 preparing Mr. Fletcher's life, he says : " To this I dedicated all 
 the time I could spare till November, from five in the morn- 
 ing till eight at night. These are my studying hours : I can- 
 not write longer in a day without hurting my eyes." He 
 knew no rest till he found it in the grave. 
 
 He early read, translated, published, and took into his own 
 heart and life, the little book of Thomas a Kempis, called the 
 Imitation of Christ. To be like Christ, to think Christ's 
 thoughts, to speak Christ's words, to carry out Christ's plans, 
 to do, as far as man might do, Christ's works, was the one 
 grand ambition of his life. Hence those broad ideas of toler- 
 ation,. Christian fellowship and unity, which the Christian 
 world is slowly embracing. He heard the Master say, "The 
 field is the world ; " and his heart echoed back, " The world is 
 my parish." 
 
A PREFATORY POEM. 
 
 SEE God's witness unto men ! 
 Faithful through all the earnest years, 
 As though, from old anointed seers, 
 One had been bid to earth again 
 For ordered work among his peers. 
 
 Kindle as ye read the tale, 
 
 The thrilling tale of duty done-, 
 
 Of gospel triumphs, nobly won 
 By Truth, almighty to prevail, 
 
 By Love, unselfish as the sun. 
 
 They to holy missions born, 
 
 Who shed a bloom upon the days, 
 And work for Christ in loving ways ; 
 
 For them the envious blasts of scorn 
 But scatter seeds of future praise. 
 
 Time the great avenger is 
 
 Of patient souls with lofty aim ; 
 
 For whom the blind to-day hath blame, 
 
 The wiser morrows hoard the bliss, 
 And fill the ages* with their name. v 
 
 Who themselves for others give, 
 Need not to slander make reply, 
 Nor falter in their purpose high ; 
 
 For God hath willed that they should live, 
 While all the proud self-seekers die. 
 
 True hearts wish no flattering songs ; 
 
 They humbly bow in holier fane ; 
 
 Men do not bless the clouds for rain. 
 The music of the lyre belongs 
 
 To the skilled hand which wakes the strain. 
 
8 A PEEFATOEY POEM. 
 
 Service is its own reward 
 
 If the deep love but prompt the deed. 
 
 All heaven-sent souls can ask or need 
 Folds in the favor of the Lord ; 
 
 Their guerdon this their highest meed. 
 
 Praise we then OUR GOD ALONE, 
 
 Who made his servant thus complete I 
 And pour we, in libation sweet, 
 
 Our wealth of spikenard each his own 
 In tribute at the Master's feet. 
 
 March 17, 1879. 
 
CONTENTS. 
 
 PAGB 
 
 PREFACE ................................................................ 5 
 
 Rev. M. SIMPSON, D.D., LL.D., Bishop of the Methodist Episcopal Church. 
 
 PEEFATOEY POEM ...................................................... 7 
 
 Eev. W. MORLEY PUNSHON, LL.D., of the British Wesleyan Methodists. 
 
 INTEODUCTION ........................... . ............................. 18 
 
 Eev. J. 0. A. CLARK, D.D., LL.D., of the Methodist Episcopal Church, South. 
 
 THE WESLEY FAMILY 27 
 
 Mr. GKORGE J. STEVENSON, M.A., of the British Wesleyan Methodists. 
 
 WESLEY AND METHODISM 51 
 
 Eev. J. O. A. CLARK, D.D., LLD., of the Methodist Episcopal Church, South. 
 
 WESLEY AND THE CHUECH OF ENGLAND 76 
 
 Eev. J. H. EIGG, D.D., of the British Wesleyan Methodists. 
 
 WESLEY'S INFLUENCE ON THE INTELLECTUAL, SOCIAL, AND RE- 
 LIGIOUS LIFE OF THE ENGLISH MASSES 98 
 
 THOMAS AUSTIN BULLOCK, LL.D., of the Methodist New Connection in England. 
 
 WESLEY AND PERSONAL RELIGIOUS EXPERIENCE 128 
 
 Eev. CYRUS D. Foss, D.D., LL.D., Bishop of the Methodist Episcopal Church. 
 
 WESLEY AS AEEVIVALIST 149. 
 
 Eev. GEORGE DOUGLASS, LL.D., of the Methodist Church of Canada. 
 
 WESLEY THE FOUNDEE OF METHODISM 164 
 
 Eev. HOLLAND N. M'TYEIRE, D.D., LL.D., Bishop of the Methodist Episcopal Church, 
 South. 
 
 METHODIST DOCTEINE 168 
 
 Eev. WILLIAM BURT POPE, D.D., of the British Wesleyan Methodists. 
 
 IDEAS WESLEY DEVELOPED IN ORGANIZING HIS SOCIETIES 191 
 
 Eev. ORLANDO T. DOBBIN, LL.D., (Trinity College, Dublin, and University of Ox- 
 ford,) of the Church of England. 
 
10 CONTENTS. 
 
 PAQM 
 
 WESLEY'S INFLUENCE ON THE RELIGION OF THE WORLD 213 
 
 Eev. WILLIAM COOKE, D.D., of the Methodist New Connection in England. 
 
 WESLEY AND CHURCH POLITY .' 245 
 
 Eev. THOMAS WEBSTEB, D.D., of the Methodist Episcopal Church of Canada. 
 
 WESLEY AND THE COLORED RACE 256 
 
 Eev. L. H. HOLSEY, Bishop of the Colored Methodist Episcopal Church of America. 
 
 WESLEY THE PREACHER 
 
 Eev. J. H. EIGG, D.D., of the British Wesleyan Methodists. 
 
 WESLEY AS AN ITINERANT. 
 
 Eev. GEORGE F. PIERCE, D.D., LL.D., Bishop of the Methodist Episcopal Church, 
 South. 
 
 WESLEY AS A POPULAR PREACHER 294 
 
 Eev. M. LELIEVRE, of the Methodist Church in France and Switzerland. 
 
 WESLEY AS AN EDUCATOR 300 
 
 Eev. EEASTUS O. HAVEN, D.D., LL.D., Bishop of the Methodist Episcopal Church. 
 
 WESLEY AND HIS LITERATURE 810 
 
 Eev. W. MORLEY PITNSHON, LL.D., of the British Wesleyan Methodists. 
 
 WESLEY AND SUNDAY-SCHOOLS 829 
 
 Sir CHARLES EEED, M.P., LL.D., (Yale,) of the Independents of England. 
 
 WESLEY JUGE PAR de PRESSENS^ .,.. 335 
 
 WESLEY JUDGED BY DR. de PRESSENSE" 339 
 
 Eev. EDMOND de PRESSENSE, D.D., (University of Breslau,) of the Eeformed Church 
 of France. 
 
 EPWORTH A POEM 348 
 
 Eev. DWIGHT WILLIAMS, of the Methodist Episcopal Church. 
 
 WESLEY AND WHITEFIELD 850 
 
 Eev. JOSEPH KIRSOP, of the United Methodist Free Churches of England. 
 
 JOHN WESLEY AND HIS MOTHER S61 
 
 Eev. JOHN POTTS, D.D., of the Methodist Church of Canada. 
 
 JOHN AND CHARLES WESLEY 878 
 
 Eev. J. E. JAQTTES, Ph.D., D.D., of the Methodist Episcopal Church of Canada. 
 
 PROVIDENCE OF GOD IN METHODISM 
 
 Eev. ANDREW A. LJPSOOMB, D.D., LL.D., of the Methodist Protestant Church. 
 
CONTENTS. 11 
 
 PAGE 
 
 WESLEY AND THE EVIDENCE WEITEES, ESSAYISTS, AND OTHERS 404 
 Rev. J. O. A. CLARK, D.D., LL.D., of the Methodist Episcopal Church, South. 
 
 WESLEY THE WORKER 418 
 
 Eev. B. F. LEE, L.B., of the African Methodist Episcopal Church. 
 
 WESLEY AND FLETCHER 427 
 
 Eev. J. H. OVERTON, (University of Oxford,) of the Church of England. 
 
 WESLEY AND CLAEKE 435 
 
 Eev. J. P. NEWMAN, D.D., of the Methodist Episcopal Church. 
 
 WESLEY'S LIBERALITY AND CATHOLICITY 452 
 
 Eev. A. P. STANLEY, D.D., (Dean of Westminster,) of the Church of England. 
 
 WESLEYAN LYEIC POETRY 464 
 
 Eev. ABEL STEVENS, D.D., LL.D., of the Methodist Episcopal Church. 
 
 WESLEYAN HYMN MUSIC 473 
 
 Miss ELIZA WESLEY, granddaughter of Charles Wesley. 
 
 WESLEY AND COKE 481 
 
 Eev. WM. M. WIGHTMAN, D.D., LL.D., Bishop of the Methodist Episcopal Church, 
 South. 
 
 WESLEY AND ASBUEY 497 
 
 Eev. THOMAS O. SUMMERS, D.D., LL.D., of the Methodist Episcopal Church, South. 
 
 IN MEMORI AM. CHARLES WESLEY, HYMKOLOGIST 529 
 
 BENJAMIN GOUGII, of the British Wesleyan Methodists. 
 
 WESLEY AND LAY PREACHING 532 
 
 Eev. ISAAC P. COOK, Local Preacher of the Methodist Episcopal Church. 
 
 WESLEY'S DEATH AND CHARACTER 548 
 
 Eev. LUKE TYERMAN, of the British Wesleyan Methodists. 
 
 THE WESLEY MEMORIAL IN WESTMINSTER ABBEY 594 
 
 Eev. A. P. STANLEY, D.D., (Dean of Westminster,) and others. 
 
 WESLEY IN SAVANNAH AND THE WESLEY MONUMENTAL 
 
 CHURCH 606 
 
 Eev. J. O. A. CLARK, D.D., LL.D., of the Methodist Episcopal Church, South. 
 
 WESLEY AND THE METHODIST MOVEMENT JUDGED BY NEARLY ONE 
 
 HUNDRED WRITERS, LIVING OR DEAD 649 
 
 Eev. J. O. A. CLARK, D.D., LL.D., of the Methodist Episcopal Church, South. 
 
12 CONTENTS. 
 
 PACK 
 
 THE WESLEY MONUMENTAL CHURCH 700 
 
 Eev. LOVICK PIEBCE, D.D., with an Introduction by Eev. A. G. HAYGOOD, D.D., 
 both of the Methodist Episcopal Church, South. 
 
 STATISTICS OF METHODISM 706 
 
 Eev. W. H. DE Pur, D.D., of the Methodist Episcopal Church. 
 
 APPENDIX 725 
 
 CONTAINING OFFICIAL AND OTHER PAPERS, APPROVING THE WESLEY MONU- 
 MENTAL CHURCH, FROM THE FOLLOWING METHODIST BODIES AND OTHERS. 
 
 THE METHODIST EPISCOPAL CHURCH, SOUTH ; 
 
 THE METHODIST EPISCOPAL CHURCH ; 
 
 THE MEMBERS OF CONGRESS FROM GEORGIA ; 
 
 THE PRESIDENT OF THE UNITED STATES; 
 
 THE SECRETARY OF STATE OF THE UNITED STATES ; 
 
 THE METHODIST PROTESTANT CHTJKCH ; 
 
 THE AFRICAN METHODIST EPISCOPAL CHURCH ; 
 
 THE COLORED METHODIST EPISCOPAL CHURCH OF AMERICA ; 
 
 THE METHODIST CHURCH OF CANADA ; 
 
 THE METHODIST EPISCOPAL CHURCH OF CANADA ; 
 
 THE BRITISH WESLEYAN METHODISTS ; 
 
 THE METHODIST NEW CONNECTION IN ENGLAND ; 
 
 THE METHODIST UNITED FREE CHURCHES IN ENGLAND ; 
 
 THE PRIMITIVE METHODISTS OF ENGLAND ; AND 
 
 THE METHODISTS OF FRANCE AND SWITZERLAND ; ALSO, 
 
 CONCLUDING REMARKS BY THE EDITOR RELATING TO THE APPROACHING METH- 
 ODIST ECUMENICAL COUNCIL. 
 
 LIST OF ILLUSTRATIONS. 
 
 PACK 
 
 PEOFILE OF JOHN WESLEY Frontispiece 
 
 PORTRAIT OF SUSANNA WESLEY 26 
 
 PORTRAIT OF JOHN WESLEY 269 
 
 PORTRAIT OF CHARLES WESLEY 372 
 
 FACSIMILE OF LETTER FROM JOHN WESLEY TO ADAM CLARKE. 446, 447 
 FACSIMILE OF LETTER FROM DR. CLARKE TO LORD TEIGN- 
 
 MOUTH 448-451 
 
 THE MEMORIAL TABLET IN WESTMINSTER ABBEY 599 
 
 WESLEY MONUMENTAL CHURCH, SAVANNAH, GA 607 
 
INTRODUCTION. 
 
 TN offering the WESLEY MEMORIAL YOLUME to the Public, it 
 JL may be proper to state the facts in which it had its origin. 
 
 Its object is twofold: first, to erect by pen-pictures, drawn 
 by leading minds, a MEMORIAL to WESLEY which shall be, we 
 trust, more enduring than marble : second, to aid the comple- 
 tion of the WESLEY MONUMENTAL CHURCH, now building in 
 Savannah, Ga., the only city in America in which Mr. Wesley 
 had a home and a parish. To the completion of the MONU- 
 MENTAL CHURCH the net proceeds of the sale of the book will 
 be exclusively devoted. 
 
 During the Editor's late visit to England the MEMORIAL YOL- 
 UME was conceived. It was suggested to his mind, with almost 
 the force of an inspiration, that such a work would not only 
 aid his efforts to build the MONUMENTAL CHURCH, but help to 
 illustrate the life-work of John Wesley, and bring the various 
 METHODISMS OF THE WORLD into closer union and fellowship. 
 While lying, pressed by many a care, upon his bed at his hotel 
 in London, the MEMORIAL YOLUME, with its name, its sub- 
 jects, and its contributors, was, after constant and earnest 
 prayer to Almighty Grod, mapped out with such vividness and 
 distinctness that he arose at once and wrote out the plan. The 
 book now offered to the public is the result. 
 
 The work is given, in all its essential features, just as it 
 was first conceived and planned on that, to the Editor at least, 
 eventful morning. A few subjects have been added, and a few 
 names substituted ; but the great majority of the contributors 
 are those who, from its inception, were assigned to the subjects 
 upon which they have written. That the Editor might be more 
 
14 INTKODUCTION. 
 
 likely to succeed, to some of the themes more than one writer 
 was assigned. If one failed, there were others equally able to 
 whom he could apply. "With the exception, therefore, of cer- 
 tain subjects subsequently added, and of a few prepared by 
 writers other than those to whom an invitation to write for the 
 'work was first given, and whose previous and unfulfilled en- 
 g-ageae:ntg allowed 'them to take no part in it, the volume, 
 both in its subjects and contributors, is very nearly what the 
 Editor designed from the beginning. 
 
 On the same day the work was conceived, the Editor began a 
 correspondence with some of those whom he had selected to 
 write for it. On some he called, and made personal request. 
 In a few days he received the pledges of the Rev. Dr. James 
 H. Rigg, the Rev. Dr. Arthur Penrhyn Stanley, Mr. George 
 J. Stevenson, M.A., Sir Charles Eeed, LL.D., and the Rev. 
 Dr. Abel Stevens. To these were soon added the pledges of 
 the Rpv. Dr. "William Cooke, the Rev. Joseph Kirsop, the 
 Rev. Dr. "W. Morley Punshon, the Rev. Dr. William B. 
 Pope, the Rev. Dr. O. T. Dobbin, the Rev. Dr. E. O. Haven, 
 and the Rev. Luke Tyerman. 
 
 "With these pledges, received in London, the Editor returned 
 home to complete what was so auspiciously begun abroad. 
 How he has succeeded will appear in the volume itself. In it 
 the reader will find representative writers from nearly all the 
 Methodisms of Europe, Canada, and the United States. It 
 was the Editor's wish that no Methodist organization claiming 
 John Wesley as its spiritual founder should be left out of the 
 MEMORIAL YOLTJME. Every effort in his power to secure this 
 result has been made. If any one is omitted it has been from no 
 fault of the Editor, for he loves all the people called Method- 
 ists, and prays that all, with one heart and one soul, may pre- 
 serve the unity and purity of Wesleyan Methodism. 
 
 The Editor would here gratefully record his obligations to all 
 who have contributed to the work. It is, indeed, marvel- 
 ous how readily responses were made to his call. This is 
 
INTRODUCTION. 15 
 
 more a matter of surprise when it is remembered that every 
 contributor is overburdened by Church work and other 
 pressing engagements, and that every article has been a free- 
 will offering a voluntary contribution to the MONUMENTAL 
 CHURCH. Every article, as Dr. Abel Stevens called his when 
 he sent it from his temporary sojourn by the lakes and mount- 
 ains of Switzerland, is the author's "brick" in the monu- 
 mental edifice which we are building in America in honor of 
 the great and good "Wesley. To one and all the Editor returns 
 his heartfelt thanks. May God reward them for what has 
 been to each a labor of love and self-sacrifice ! 
 
 In returning thanks to the noble corps of writers who have 
 aided him, the Editor must return special thanks to those who 
 belong to other communions. May Heaven's choicest blessings 
 rest upon them ! To this simple but sincere prayer we are sure 
 that our common Methodism will respond a hearty Amen. 
 
 Besides those whose names appear as contributors to the 
 volume, the Editor is under obligation to others. It is very 
 gratifying to be able to record that from every one except 
 three or four both in Europe and America, with whom, while 
 preparing the work, the Editor has corresponded, answers have 
 been received. But perhaps it is due to the three or four 
 who have failed to answer his communications, to say, that 
 the Editor has no evidence that they ever received the 
 letters which he addressed to them. Their silence may, there- 
 fore, be explained by the fact that his letters to them never 
 arrived at their destination. From all others, however, most 
 prompt and courteous answers came, nearly all of which were 
 full of tenderest sympathy, of good cheer, and of sincere re- 
 grets on the part of such as were prevented by prior and 
 imperative engagements from writing the articles requested. 
 For such universal promptness and kindness the Editor can 
 account but in one way: it was a beautiful tribute to the 
 memory of the great Christian teacher and reformer whose 
 life work he was seeking to honor. It showed more fully than 
 
16 INTKODUCTION. 
 
 anything else could show, what a hold the name of John Wes- 
 ley has upon all true Christian hearts the world over. And 
 this is the more remarkable when it is remembered, that many 
 of these answers came from those who are not called by Mr. 
 "Wesley's name. In nearly every instance, both those who 
 have written for the MEMORIAL VOLUME and those who were 
 compelled to decline, have pronounced it a very great honor to 
 be asked to contribute to such a work. 
 
 It would, no doubt, give great pleasure to Methodists and 
 the friends of Mr. Wesley to read the letters themselves, or to 
 see them in print. But they are too many and voluminous to 
 be given here. While this is true, the Editor may be permitted 
 to give a few to the public, either in whole or in part. And 
 this he does the more readily, because, when he asked contri- 
 butions, he requested either articles on the subjects assigned, 
 or letters which might be used in the published volume. Out 
 of the many received the Editor gives only the answers of such 
 as have no article in the book itself. They are given in the 
 order in which they were received, and the names of the dis- 
 tinguished writers are as follows : the Eight Hon. W. E. Glad- 
 stone, ex-Premier of Great Britain ; the Rev. C. H. Spurgeon, 
 of the Tabernacle, London; the Kev. Newman Hall, LL.B., 
 of Christ Church Square, London; Mr. Wm. E. H. Lecky, 
 M. A., author of " Eationalism in Europe," " European Morals," 
 and " England in the Eighteenth Century ; " the Right Kev. 
 Dr. Ellicott, Lord Bishop of Gloucester and Bristol ; the Kev. 
 Dr. W. Antliff, of the Primitive Methodist Theological Insti- 
 tute, Sunderland, England ; the Kev. Dr. J. F. Hurst, Presi- 
 dent of Drew Theological Seminary, Madison, New Jersey ; 
 the Kev, Dr. Wm. M. Taylor, Pastor of the Broadway Taber- 
 nacle, New York city ; the Kev. Dr. M. Simpson, Bishop of 
 the Methodist Episcopal Church ; the Kev. Dr. Philip Schaff, 
 of New York city ; the Kev. Dr. Wm. Bacon Stevens, Bishop 
 of th<*Diocese of Pennsylvania ; the Kev. Dr. Daniel A. Payne, 
 Bishop of the African M. E. Church, United States ; and the 
 
INTRODUCTION. 17 
 
 Rev. Dr. Alexander Clark, editor of the Methodist Protestant 
 " Recorder," Pittsburgh, Pennsylvania. The" Editor regrets 
 to add that the Rev. Dr. Clark is since deceased. The letters 
 
 are as follows : 
 
 HAWARDEN, September 7, 1878. 
 
 Dear Sir: The design described in your letter is full of moral and 
 historical interest, but I regret to say, it is quite beyond my power to 
 take part in it. It would require me to enter upon a new and distinct 
 set of studies necessary for the proper execution of the work, whereas 
 my engagements already begun are in sad arrears. I must, therefore, 
 ask you to excuse me. 
 
 I remain, dear sir, your very faithful and obedient 
 
 REV. J. O. A. CLARK, D.D. W. E. GLADSTONE. 
 
 NIGHTINGALE LANE, CLAPHAM, September 13, 1878. 
 
 Dear Sir : I count it a great honor to have been asked to contribute 
 fco the Wesley Volume ; and you have rightly judged that I should have 
 written in a tone which would show that no doctrinal differences pre- 
 sent my feeling deep veneration for the character of John Wesley. 
 
 I am, however, unable to attempt more work. I am burdened as it 
 is, and can hardly hold on from week to week. I have no leisure, nor 
 the prospect of any, and I could not undertake the work which you re- 
 quest of me. Yours very truly, 
 
 REV. J. O. A. CLARK, D.D. C. H. SPURGEON. 
 
 THE TRY HOUSE, CHRIST CHURCH SQUARE, 
 HAMPSTEAD HEATH, September 17, 1878. 
 
 My Dear Sir : I feel deeply grateful for the high honor your request 
 confers on me. I only wish my ability were equal to my desire to 
 comply with it. But the fact is, that I have just returned from my va- 
 cation to a long series of preaching engagements in different parts of 
 the country, which, added to my onerous pastoral work, entirely pre- 
 vent my venturing to undertake so honorable and responsible a service. 
 With hearty good wishes, believe me, dear sir, faithfully yours, 
 REV. J. O. A. CLARK, D.D. NEWMAN HALL. 
 
 38 ONSLOW GARDENS, S. W., October 4, 1878. 
 
 Dear Sir: I am sorry I cannot write an article for the Memorial 
 Volume, for I have already in 'hand a long book which requires all my 
 
18 INTRODUCTION. 
 
 energy and time ; and I have, moreover, very recently published, at con- 
 siderable length, my views about Wesley and his relations to English 
 history. 
 
 If men may be measured by the work they have accomplished, John 
 Wesley can hardly fail to be regarded as the greatest figure who has 
 appeared in the religious history of the world since the days of the 
 Reformation ; and few men have produced a religious revival in a time 
 so little propitious to religious emotion, or have erected a great Church 
 with so little of the spirit of a sectarian. 
 
 It was a strange thing that, at a time when politicians were doing so 
 much to divide, religious teachers should have done so much to unite, 
 the two great branches of the English race ; and that, in spite of civil 
 war and of international jealousy, a movement which sprang in an 
 English university should have acquired so firm a hold over the hearts 
 and intellects of the American people. 
 
 Wishing every success to your Memorial, 
 
 I remain, dear sir, your obedient servant, 
 
 REV. J. O. A. CLARK, D.D. W. E. H. LECKY. 
 
 PALACE, GLOUCESTER, October 5, 1878. 
 
 My Dear Sir: I am much honored by your kind and explicit letter. 
 I am unfeignedly sorry, as I have told Dr. Rigg, that I am unable to 
 take any part, however little. My time is now used up to every mo- 
 ment ; and I am under a pressure which positively precludes my under- 
 taking any more. I can now hardly keep up my correspondence. 
 
 This must be my excuse for this brief answer to your most friendly 
 and interesting letter. 
 
 I have no doubt that the forthcoming Volume will be received with 
 interest in both this country and America. 
 
 I shall keep your letter as an example of true, heart-whole enthu- 
 siasm in the cause you so ably advocate. 
 
 Excuse one overpressed for saying no more, but believe me, 
 
 Very faithfully yours, 
 
 REV. J. O. A. CLARK, D.D. C. J. GLOUCESTER and BRISTOL. 
 
 PRIMITIVE METHODIST THEOLOGICAL INSTITUTE, 
 
 SUNDERLAND, October 31, 1878. 
 
 Dear Sir: Yours came to hand just as I was leaving home on Saturday. 
 I take the earliest opportunity of thanking you for the honor you do me 
 
INTRODUCTION. 19 
 
 in asking me to write for the WESLEY MEMORIAL VOLUME. On account of 
 the state of my health, and my numerous engagements, I am obliged to 
 decline the undertaking. 
 
 I am very sorry I cannot help you in your most laudable work. With 
 my best wishes, I am, Yours truly, 
 
 REV. DR. CLARK. W. ANTLIFF. 
 
 DREW THEOLOGICAL SEMINARY, 
 
 MADISON, 1ST. J., November 8, 1878. 
 
 My Dear Doctor: I have read your letter with great interest, and think 
 you have made a very wise and successful choice of writers for your 
 happily-conceived work. I regret to say that it would be impossible for 
 me to prepare any thing worthy of the subject within the coming six 
 months, as I am so far committed to other enterprises as to be unable to 
 find the time. 
 
 Wishing you great, and continued success in your work in behalf of 
 the Monumental Church, I am, Yours very truly, 
 
 REV. J. O. A. CLARK, D.D. J. F. HURST. 
 
 5 WEST THIRTY-FIFTH STREET, 
 
 NEW YOEK, December 4, 1878. 
 
 My Dear Sir : I have read your letter of 28th ult. with grea't interest, 
 and if I could have assented to your request, I should have felt it to 
 be a high honor to be associated with so many excellent men in so good 
 a cause. But I am already working up to my very last pound of steam, 
 and I must not undertake any thing extra. Such a paper as you wish 
 should be one's best. But the subject is rather out of the line of my 
 studies ; I should have to read up for it as well as write on it, and with 
 my present duties on me it would be madness for me to attempt any 
 thing more. 
 
 Not, therefore, because I have no interest in your work, but rather 
 because I have not the time to give to any extra literary work, I am 
 compelled to ask you to excuse me. Believe me, 
 
 Yours faithfully, 
 
 REV. J. O. A. CLARK, D.D. WM. M. TAYLOR. 
 
 PHILADELPHIA, December 6, 1878. 
 
 Dear Brother : Yours of 29th ult. is just received. I am much pleased 
 with the character of the work you are about to publish. The titles of the 
 
20 INTRODUCTION. 
 
 articles and the names of the contributors must secure it success. I 
 regret to say, however, that it will not be in my power to contribute an 
 article as you desire. ... I could not devote an hour to any other liter- 
 ary work. I have been obliged to lay over every thing else on account 
 of the pressure that is upon ine. Wishing you success, 
 
 Yours truly, 
 REV. J. O. A. CLARK, D.D. M. SIMPSON. 
 
 BIBLE HOUSE, NEW YORK, December 12, 1878. 
 
 My Dear Sir: Your favor of November 28 was received this morning. 
 With the best disposition to contribute my humble share toward honor- 
 ing the memory of the great and good Wesley in your proposed volume, 
 I must reluctantly decline, as my time and strength are already taxed to 
 the utmost tension. Respectfully yours, 
 
 REV. J. O. A. CLARK, D.D. PHILIP SCHAFF. 
 
 EPISCOPAL ROOMS, 708 Walnut-Street, 
 
 PHILADELPHIA, January 11, 1879. 
 
 Reverend and Dear Sir: In reply to your kind and interesting letter 
 of the 3d inst., in reference to the WESLEY MEMORIAL VOLUME, I beg 
 leave to say, that my engagements are so numerous and so pressing, that 
 I cannot conscientiously undertake the work you suggest, and must, 
 therefore, respectfully decline your kind request. 
 
 The volume which you contemplate making, will, I doubt not, prove 
 both interesting and instructive. 
 
 Very truly yours, 
 REV. J. O. A. CLARK, D.D. WM. BACON STEVENS, 
 
 Diocese of Pennsylvania. 
 
 XENIA, Ohio, January 12, 1879. 
 
 My Dear Sir: Yours of November 29 came to hand late in December. 
 I am in sympathy with your enterprise. I think it a grand one, and 
 hope you may succeed beyond your most sanguine expectations. At the 
 same time I regret that numerous unfinished manuscripts now before me 
 will consume at least twelve months in finishing them. They are official, 
 and, therefore, cannot be laid aside for any other work. So that to 
 overhaul the Journal of Wesley in order that I might write such an 
 essay as you desire, and the dignity of your book demands, is entirely 
 out of my power at the present time. Very respectfully yours, 
 
 REV. i. O. A. CLARK, D.D. PAYNE. 
 
INTRODUCTION. 21 
 
 METHODIST PROTESTANT BOARD OF PUBLICATION, 
 
 PITTSBURGH, April 7, 1879. 
 
 MY DEAR DR. CLARK : The announcement that you had undertaken the 
 preparation of a WESLEY MEMORIAL VOLUME, by which to perpetuate the 
 historical associations of Methodism, has given real satisfaction through- 
 out our Methodist Protestant Branch of the Wesley family. Our people 
 are thoroughly Methodistic in doctrine, in usage, in taste, and in all the 
 fraternal sympathies of the Gospel. Ours claims to be a republic of 
 mutual-righted preachers and people, holding the faith of John Wesley 
 precious, and rejoicing with our older and larger sisters of the Method- 
 ist persuasion in a common joy at the constantly enlarging dominion of 
 this many-agented but unifold organization. 
 
 The spirit of the world's Methodism is ever the same ; and it is the 
 spirit of love, of peace, and of devotion. Whatever may be the differ- 
 ences of polity among the Methodist branches, the life and power are 
 forever one. It is full salvation which Methodism proclaims to the dy- 
 ing world, as if the consecrated messengers knew but one Lord, one 
 faith, one baptism, and shouted the glad tidings as a one-hearted song. 
 
 Our branch of this happy family, whose parish is the world and whose 
 heritage is heaven, unites with all the others in congratulation that the 
 hallowed garden-ground at Savannah is to be marked henceforth by a 
 monument, not as over a grave but as over a cradle ; for your service is 
 to commemorate the new birth of Christianity in the wilderness ; to re- 
 cord the consequent life and beauty of Methodism ; and to foretell the 
 coming glory of this wonderful manifestation of the divine favor. 
 Yours is a gracious privilege. You do the will of a vast multitude. 
 What Plymouth Hock is to Congregationalism, the rich soil of Georgia, 
 where Wesley planted Methodism, is to a vastly larger host of Christian 
 people 4his day. The Puritans wrought a work in America worthy of 
 their rigid integrity, and a million voices speak blessings on their names; 
 but the doctrine of free-grace, as interpreted by the scholar of Oxford, 
 preaching beneath the pines and palmettos of the New World, has found 
 a welcome in a much larger multitude of exultant souls. 
 
 I greet you, dear brother, with a warm right hand in your most com- 
 mendable service. Others of our branch, authorized to speak for us 
 more officially President L. W. Bates, D.D., of Lynchburgh, Virginia, 
 and Secretary George B. M'Elroy, D.D., of Adrian, Michigan will 
 doubtless send you a message of becoming ecclesiastical recognition, and 
 I venture to speak my Amen to their communication beforehand, or in 
 the midst, or afterward, wherever, in the method of responsive Method- 
 
22 INTKODUCTION. 
 
 ism, this sincere word may chance to strike the current of the more im- 
 portant correspondence from the body to which I have the honor to 
 belong. 
 
 And may heavenly benedictions crown your efforts in a thousand 
 lingering joys, until our glory is complete in Jesus Christ our Lord! 
 Affectionately, ALEXANDER CLARK. 
 
 Before dismissing this Introduction it should be stated, that 
 all the articles in this volume,, except a very few, were written 
 expressly for it, and have appeared nowhere else. And of 
 those excepted nearly all have been rewritten or especially 
 arranged by their respective authors. For the poem, "In 
 Memoriam Charles Wesley," by the late Benjamin (rough, 
 the writer is indebted to Mr. George J. Stevenson, of Pater- 
 noster Row, in whose excellent work, " The "Wesley an Hymn 
 Book and its Associations," the poem originally appeared. 
 The Editor takes this occasion to say, that to no one while 
 abroad was he under greater obligations than to George John 
 Stevenson. For so much patient service, at the cost of so 
 much labor and self-sacrifice, and for so many delicate atten- 
 tions to himself and other American strangers in the great 
 and crowded metropolis of England, the writer of this will 
 ever pray that the benedictions of Heaven may always 
 rest upon Mr. Stevenson and his equally kind and hospitable 
 family. 
 
 For the paper, " The "Wesley Memorial in Westminster Ab- 
 bey," the Editor is indebted to the distinguished ^ personages 
 who shared the leading parts in the beautiful and appropriate 
 ceremonies which witnessed the unveiling of the Wesley Mon- 
 ument in that venerable mausoleum. The hand of Dean Stan- 
 ley himself, chief speaker on the occasion, has arranged his 
 address for publication here. And to the same worthy Dean 
 we are under special obligations for permission to print his late 
 address before the WESLEYAJST CHILDREN'S HOME of London. 
 This address, never before given to the public, revised by 
 Dean Stanley, and printed for this volume at the press of the 
 
INTRODUCTION. 23 
 
 Children's Home, was sent to the Editor by Mr. T. B. Stephen- 
 son, M.A., its able and distinguished president. 
 
 To Miss Eliza "Wesley, of London, grand-daughter of Charles 
 Wesley, the poet of Methodism, the Editor is indebted for 
 two tunes by her father, Samuel "Wesley, and one by her late 
 brother, Samuel S. Wesley, both of whom were eminent mu- 
 sical doctors, and musicians to the English Court. 
 
 To the Kev. Dr. Edmpnd de Pressense, of Paris, pastor of 
 the Reformed Church of France, whose aid, at the request of 
 the Editor of this volume, was procured through the kind 
 intervention of the Eev. M. Lelievre, of L'Evangeliste, Nimes, 
 and whose communication was sent both in French and in the 
 English translation, the Editor has the pleasure of returning 
 his sincere thanks. 
 
 Many have been the letters received in which the prayers of 
 the writers were offered up for the success of the WESLEY ME- 
 MOKIAL YOLUME! Writing from his Irish home, in Dublin, 
 Dr. Orlando T. Dobbin, of the Church of England, thus con- 
 cludes a letter to the Editor : 
 
 " Allow me to wish you a favorable voyage, and a return 
 cargo richer than that of a Spanish galleon, with your hand- 
 some venture. With yourself I anticipate for the good Ship, 
 John Wesley, a hearty welcome in every port the bark may 
 touch at. Better than this, I believe and hope your book will 
 do real good to souls, and lead many to think what it was that 
 wins all this renown to your once humble preacher but now 
 exalted saint." 
 
WESLEY MEMORIAL VOLUME. 
 
 THE WESLEY FAMILY. 
 
 THE righteous shall be had in everlasting remembrance, is 
 the declaration of the psalmist; and the truth of those 
 words was probably never more clearly demonstrated than in 
 the family of the Epworth Wesleys, but more particularly in 
 the persons of John and Charles "Wesley, the founders of 
 Methodism. In almost every country under heaven there are 
 to be found adherents and followers of John Wesley by the 
 name of Methodists ; and in a much wider sense the influence 
 of Charles Wesley is felt, for his hymns are sung by Christians 
 of every denomination ; and whether these people, spread all 
 over the earth, acknowledge their indebtedness to tl^ose two 
 brothers or not for helps in their religious services, the fact re- 
 mains the same. 
 
 Though at first despised, insulted, and every-where spoken 
 against, the Wesleys persevered in the glorious work which they 
 commenced at Oxford about the year 1729, and which assumed 
 a more definite and permanent form ten years afterward, when, 
 in the month of November or December, 1739, John Wesley 
 commenced the " United Societies," which have spread and in- 
 creased until they now reach the uttermost parts of the earth. 
 Now the question arises on many lips, Who are these Wesleys, 
 and whence came they ? 
 
28 THE WESLEY MEMOKIAL VOLUME. 
 
 For a period of two hundred and eighty years nothing was 
 known of the history of the W'esleys beyond the seventeenth 
 century. Dr. Whitehead, Dr. Adam Clarke, and Dr. Robert 
 Southey, all three of whom wrote what they considered to be 
 elaborate and exhaustive memoirs of the Wesleys, all failed to 
 throw even a glimmer of light on their early history, while 
 one of these learned men declares, that all the records of 
 the family of an earlier date than the reigns of the Stuarts in 
 England are lost. That statement has no foundation in truth. 
 Records do exist, by which we are enabled to get a continuous 
 genealogy of the Wesleys during fully one half of the Chris- 
 tian era : but the three learned doctors named above did not 
 persevere in their researches long enough to receive the reward 
 which has crowned the perseverance of the writer. It is be- 
 lieved that we are indebted to a near relative of the Duke 
 of Wellington for the gathering together and completing the 
 Genealogical Table of the Wesley Family, so far as it is com- 
 plete, which was done nearly a century ago. It is a curious 
 circumstance that about the period these inquiries were being 
 made by the descendants of the Earl of Mornington, John 
 Wesley should have made the declaration, that all he or his 
 family knew of their ancestry went no further back than a 
 " letter which his grandfather's father had written to her' he 
 was to marry " in a few days. That letter was dated 1619, so 
 that Bartholomew Wesley was then a single young man. Be- 
 yond that period the Epworth Wesleys knew nothing of their 
 ancestry. Had they known what we do, it might have had the 
 effect of diverting their minds from that great work which has 
 made their memories so precious to multitudes of people all 
 the world over. 
 
 In the annals of both England and Ireland the Wesleys, or 
 Westleys, or Wellesleys, (for they exist under all these desig- 
 nations,) have a place which marks them in successive genera- 
 tions as among the foremost men of the age for loyalty, chiv- 
 alry, learning, piety, poetry, and music: not all represented 
 
THE WESLEY FAMILY. 29 
 
 in any one person or generation, but in the successive agea 
 these are distinguishing features of the leading members. 
 These marks of mental and moral culture, as well as of emi- 
 nent natural genius, were not extinct in those members of the 
 family who have but recently passed away from earth ; nor are 
 they in those who still survive. When the venerable Samuel 
 Wesley died, in 183T, it was acknowledged by those who knew 
 him best, that as an extempore player on the organ, or as a 
 composer of organ-music, he had but few equals and no supe- 
 rior ; while in the person of his son, Dr. Samuel Sebastian 
 Wesley, who died as recently as April 19th, 1876, the same 
 surpassing excellence was readily accorded to him as had been 
 bestowed on his father. 
 
 Long before the Normans conquered the country called En- 
 gland, the Wesley family occupied a prominent place in the 
 land. Before surnames were used, and before England was 
 united under one sovereign, this family flourished. When 
 Athelstan the Saxon ruled in this land, A.D. 925-940, he called 
 Guy, the then head of the family, to be a thane, or a member 
 of his parliament. This Guy married his kinswoman, named 
 Phenan, the daughter of an old chieftain ; he resided at Welswe, 
 near Wells, in Somerset. His son was Geoffrey, who occupied 
 a prominent position among his Saxon compeers, and having 
 been unjustly treated by Etheldred, he joined himself to the 
 Danish forces, and marched with Sweyn against his own coun- 
 trymen. His son was Licolph, who is said to have been con- 
 cerned in the murder of Edmund the Elder, A. D. 946, and he 
 was in his turn murdered on his way home to Etingdon many 
 years afterward. His eldest son, Walrond, married Adelicia 
 Percy, and long resided on his ancestral estate, the Manor of 
 "Welswey, and died there about A. D. 1070, leaving two sons, 
 Avenant and William. Both these persons were owners and 
 occupiers of large landed territory. Avenant obtained the ser- 
 geantry of all the country east of the river Peret to Bristol 
 Bridge. About that period surnames began to be used, or 
 
30 THE WESLEY MEMORIAL VOLUME. 
 
 terms which led to them; hence we find the elder of these 
 brothers thus designated in contemporary records : Avenant of 
 Welswey, or Wesley ; while the younger is mentioned as Will- 
 iam de Wellesley, who married Elene de Chetwynde. The son 
 of the latter was the heir, whose name was Eoger de Welles- 
 ley; he married Matilda O'JSTeal, and left issue, two sons and 
 two daughters. The marriage of these four children into some 
 of the principal families in England greatly increased the 
 property of the family, and extended their influence in the 
 country. Stephen, the heir, married Alice de Cailli, county of 
 York. He having distinguished himself with Sir John Courcy 
 in the wars in England and Gascony, was sent with Sir John to 
 Ireland in 1172, to try and subdue Ulster. Of their four chil- 
 dren, Walter, the youngest, who had been initiated into all the 
 arts of chivalry, was permitted to accompany his father to Ire- 
 land, and he had the distinguished honor of being appointed 
 standard-bearer to the King, Henry II., who led the warlike 
 expedition. For his military services in Ireland he obtained 
 large grants of land in the counties of Meath and Kildare, and 
 he settled in that country on his property. A standard, sup- 
 posed to be the one carried in 1172, was preserved in the Irish 
 branch of the family to quite a recent period. The Irish Wes- 
 leys became a numerous and influential family. 
 
 Leaving the Irish branch of the Wesley s to the heir, Valeri- 
 an, his younger brother, Nicholas de Wellesley, married Laura 
 Yyvyan, daughter of a Cornish Baronet, and inherited the En- 
 glish estates in the west of England. He was engaged in much 
 military service, for which he was amply rewarded, and left i%- 
 sue four sons and two daughters, several of whom married, 
 by which the family estates were again increased. William 
 was his heir. He is sometimes called Walrond, and was grand- 
 son of the standard-bearer. He married Ann, daughter of Sir 
 "William Yavaseur. Contemporary history mentions him as 
 Walrond the younger, a great warrior ; he was slain, with Sir 
 Eobert Percival, in a battle with the Irish, October 22, 1303, 
 
THE WESLEY FAMILY. 31 
 
 aged seventy years. For his courage and conquests the honor 
 of knighthood was conferred on him. His eldest son, Will- 
 iam, was also slain in battle with the Irish. His youngest son, 
 John, became the heir as Sir John de Wellesley, Knight, who 
 married a daughter of the English Wellesleys, of the county of 
 Somerset. His son, Sir John de Wellesley, was summoned to 
 Parliament as a baron of the realm, and as sheriff of Kildare. 
 William, the younger son, became the heir, with the title Sir 
 William de Wellesley. He was one of the most influential 
 men of his time, and his family represented interests of such 
 magnitude as but seldom concentrate in one household. 
 
 We take a new starting-point here, as from this center there 
 emanate three very prominent streams of family life and influ- 
 ence. Sir William was married to Elizabeth, by whom he had 
 one son, Edward, and three daughters. Edward joined the 
 Scottish army during the Crusades, and set out with Sir James 
 Douglas and the Crusaders to Palestine with the intention of 
 placing the heart of Robert Bruce in the Holy Sepulcher : he 
 died in a contention with the Saracens in 1340. This incident 
 entitles the Wesleys to use the scallop shell in the cjuarterings 
 of their family arms ; indeed, the Epworth Wesleys filled their 
 shield with that feature only. While these events were trans- 
 piring in the Holy Land, Sir William was created a peer of the 
 realm under the title of Baron E"oragh, and married, for his 
 second wife, Alice, daughter of Sir John Trevellion, and had 
 issue, four sons, named Walrond, Richard, Robert, and Ar- 
 thur. Robert was a monk, and died unmarried. Each of the 
 other sons became the head of a distinguished family, whose 
 descendants have come down to our times. Their father, Sir 
 William, was summoned to Parliament as a peer in 1339, but 
 previously he had received from Edward II., in 1326, a grant 
 by patent for the custody of the Castle of Kildare, but this 
 was afterward changed by the king for the custody of the 
 Manor of Demore in 1342, with the yearly fee of twenty 
 marks. A grant of land was also made to him for his defense 
 
32 THE WESLEY MEMORIAL VOLUME. 
 
 of the Castle of Dunlavon, and for his services against the 
 O'Tothells, (powerful anti-royalists,) one of whom he took pris- 
 oner. He was afterward made governor of Carbery Castle 
 in Ireland, by Richard II. He died at a very advanced age. 
 His heir was Walrond. His second son, Sir Eichard de Wel- 
 lesley, became the head of the Wesleys of Dangan Castle, 
 county of Meath, in Ireland, from whom descended the Mar- 
 quis of Wellesley, Governor-general of India, and his brother 
 Arthur, the Duke of "Wellington. His fourth son, Arthur, 
 became the head of the family of the Wesleys, in Shropshire 
 and Wales, who in the Middle Ages took the name and estates 
 of Porter, and from whom descended Sir Robert Ker Porter, 
 the traveler and author, and his sisters, Anna Maria and Mary 
 Jane Porter, well-known authoresses of the early years of the 
 nineteenth century. 
 
 Walrond de Wellesley married into the family of the Earl 
 of Kildare. He succeeded to Wellesley Manor, county of 
 Somerset, in England, leaving to his brother Richard the Irish 
 estates. He accompanied Prince Edward in a military expe- 
 dition to France, and subsequently set out with the king to 
 check an invasion of the Scots in Northumberland, where his 
 brother was killed. He was eventually taken prisoner with the 
 Earl of Pembroke, and died in France, 1373. 
 
 Gerald de Wellesley, third Baron Noragh, succeeded to the 
 estates, but, having offended King Henry IV., was deprived of 
 them, and was imprisoned for some years, but was liberated on 
 the accession of Henry V., in 1413. His estates were returned 
 to him, but the title of nobility was refused. He had issue, 
 three sons and three daughters. Arthur was his heir. 
 
 Arthur, on coming to his inheritance, took the name of 
 Westley. He married Margaret, daughter of Sir Thomas 
 Ogilvy. Relieved of the responsibilities which had rested on 
 his father, he devoted himself to the improvement of his prop- 
 erty and to the extension of his influence, in both which he was 
 very successful. Of his four son, John entered the Church, 
 
THE WESLEY FAMILY. 33 
 
 Richard married one of the Wellesleys of Dangan Castle, 
 Humphrey married the daughter of Robert Wesley, of West- 
 ley Hall, and Hugh, the heir, obtained the honor of knight- 
 hood, and resumed the name of Wellesley. 
 
 Sir Hugh de Wellesley married into the family of the Earl 
 of Shrewsbury, ancient, wealthy, and influential, by which he 
 recovered much of the position his grandfather had lost ; this 
 was further increased by the marriage of his children. His 
 son Richard fell in battle with the Irish in 1570. 
 
 William de Wellesley, the heir, married in 1532, into the 
 family of the Earl of Devon, by which his influence was greatly 
 extended among the nobility. He had one son and two daugh- 
 ters. One of the latter married into the family of Wellesleys 
 of Dangan. 
 
 Walter, only son of the foregoing, took the name of Wesley, 
 or Westley, and married into the wealthy family of Tracey. 
 They had issue six daughters and one son. 
 
 Herbert was the only son of Walter Wesley, and had the 
 honor of knighthood conferred upon him. Sir Herbert mar- 
 ried (temp. Queen Elizabeth) Elizabeth, daughter of Robert 
 Wesley, of Dangan Castle, Ireland, by which event both the 
 English and Irish branches of the family were again united. 
 They had issue three sons, William, his heir, Harphame, who 
 died unmarried, and Bartholomew, who was ordained a priest, 
 and became the head of that branch known as the Wesleys of 
 Epworth. 
 
 William, the heir, was contemporary with King James I. 
 He had issue three sons. William Wesley was his heir, and 
 married the daughter of Sir Thomas Piggot. He had two sons 
 and two daughters. George Arthur Wesley was his heir, who 
 spent some years in the army, and squandered most of his prop- 
 erty. He was twice married. Their issue was one son and 
 one daughter. Their son, Francis Wesley, born in 1767, mar 
 ried Elizabeth Bamfield. They had six children. Francis 
 died in 1854, aged eighty Tseven years, his wife died a few years 
 
34 THE WESLEY MEMOEIAL VOLUME. 
 
 previously, aged eighty-two years. Alfred Wesley was their 
 heir, born in 1804, and married Anne Lilly. They had issue, 
 six sons, five of whom are now living : one is a clergyman in 
 the Church of England, the Rev. Lewis Herbert Wellesley 
 Wesley. 
 
 Eeturning to Bartholomew Wesley, third son of Sir Her- 
 bert Wesley, we get to the source from whom the founders 
 of Methodism were directly descended; the same person 
 of whom John Wesley wrote in the brief extract previously 
 given. 
 
 The Rev. Bartholomew Wesley was born in the county of 
 Dorset about the year 1595. Chivalry held high rank at that 
 period, and his father and his mother's father had been brought 
 up under the strongest impulses of that mighty influence. 
 Great deeds, both in Church and State, were often the theme 
 of conversation in the family of Sir Herbert Wesley, and chiv- 
 alry, doubtless, became the standard of aspiration to his sons. 
 Poetry, as well as religion, laid hold on chivalry, and took some 
 of its most popular themes from the heroism of their ancestors. 
 Religion was no strange thing in their household, and Puritan- 
 ism was developing in the National Church when Bartholo- 
 mew Wesley was sent to Oxford to complete his education. 
 He studied both physic and divinity at the University, and 
 about the year 1619 he married the daughter of Sir Henry 
 Colley, of Kildare, Ireland. We find no trace of any family, 
 excepting one son, named John, who has had his name perpet- 
 uated in the annals of English Nonconformity. From the 
 time of the marriage of Bartholomew Wesley to the year 1640 
 we find no records concerning the family, but in that year he 
 was installed Rector of the small parish of Catherston, county 
 of Dorset. To that small living was added that of Charmouth, 
 the two being of the yearly value of 35 10s. Out of that 
 sum he had to maintain the dignity of a clergyman, the posi- 
 tion of the son of a knight of the shire, and educate his son 
 for the ministry ! If we consider the privations, persecutions, 
 
THE WESLEY FAMILY. 35 
 
 and sufferings which this good minister had to endure in the 
 course of his protracted earthly pilgrimage, (for he lived 
 through more than fourscore years,) we are amazed at his fidel- 
 ity to Christ and his cause, and see in that endurance the 
 same spirit as that of which St. Paul wrote in his Epistle to 
 the Hebrews, in describing the faith of the patriarchs. 
 
 After the battle of Worcester, in 1651, King Charles II. 
 wished to escape to France, and in his journeyings he came, 
 incognito, to the village where Mr. Wesley resided. Being 
 suspected at the smithy, where one of the horses of the royal 
 party had to be shod, Mr. Wesley, as the minister, was appealed 
 to, and steps were taken by him to try and arrest the fugitive 
 king ; but the king escaped. The incident brought Mr. Wes- 
 ley into notice, and contemporary historians, who favored 
 popery, speak of him with contempt for his conduct on that 
 occasion. Lord Clarendon calls him " a fanatical weaver who 
 had been in the parliamentary army," and again, he is described 
 as "the puny parson." All the Wesleys, for three hundred 
 years, were of small stature, ranging between five feet four 
 inches and five feet six inches. Bartholomew Wesley was one 
 of the ejected ministers in 1662 ; so, also, was his son John, 
 who was then minister of Winterburn-Whitchurch, in Dorset. 
 The merciful providence of God undertook for him and his, 
 when cast upon the world without means, and one of his neigh- 
 bors wrote of him in 1664, that " this Wesley, of Charmouth, 
 now a Nonconformist, lives by the practice of physic in the 
 same place " where he had ministered the Gospel. He was 
 afterward exiled from his home and friends, and had to endure 
 fierce and cruel persecution, so that we know neither the time 
 nor place, exactly, of his death, but he expired about the year 
 1680, at about the age of eighty-five years. 
 
 John Wesley, A.M., only son of Bartholomew, was born 
 about the year 1636, in the county of Devon. Receiving a 
 thorough education at the best schools in that county, he was 
 sent to Oxford, where he entered New Inn Hall, and seems to 
 
36 THE WESLEY MEMORIAL VOLUME. 
 
 have received special help and favor in his studies from Dr. 
 John Owen, Yice-Chancellor of the University. He acquired 
 considerable learning, took his M.A. degree, left college about 
 1658, returned home to his father's house, and soon gathered a 
 Church at Weymouth, where he preached for some months. 
 A vacancy occurring in the parish of Winterburn- Whit church, 
 John Wesley was examined by Oliver Cromwell's " Triers," 
 and having passed with approval, was appointed by them to 
 minister in the vacant parish, in May, 1658. The living was 
 valued at 30 a year, and on that pittance he commenced his 
 public ministrations, and the same year he married the daugh- 
 ter of the Rev. John White, " the Patriarch of Dorchester," 
 and one of the members of the Westminster Assembly of 
 Divines. 
 
 Dr. Callamy tells us that they had a numerous family, but 
 for over a century the names of only two of their children 
 were known ; subsequent and recent inquiry has made known 
 the following: Timothy, born April, 1659; Elizabeth, born 
 January, 1660 ; Matthew, born May, 1661 ; Samuel, born De- 
 cember, 1662, and Thomas, date unknown. John Wesley, 
 their father, endured sorrows, losses, persecutions, and priva- 
 tions of the most painful character, and they brought him 
 prematurely to the grave in the year 16Y8, at the early age of 
 forty-two years. He is said to have died in the village of 
 Preston, Dorset, and to have been secretly buried in the night, 
 as the royalist party, then in power, refused his body burial in 
 the church-yard, where he had so long ministered ! His widow 
 survived him thirty-two years, enduring great and continued 
 hardships, supported chiefly by her two sons, Matthew and 
 Samuel, the latter of whom spared his mother (out of his own 
 small income) " ten pounds a year, to keep her from starving." 
 She died in 1Y10, at a village near Coventry. Such is a brief, 
 but faithful sketch of the parents of Samuel Wesley, Eector 
 of Epworth, and the grandparents of the founders of Method- 
 ism. 
 
THE WESLEY FAMILY. 37 
 
 THE EPWOKTH WESLEYS. 
 
 History can scarcely furnish a more doleful picture than that 
 which was presented in the homes of no less than two thousand 
 clergymen in England, in the month of August, 1662, a period 
 known as " black Bartholomew," as on St. Bartholomew's Day 
 that number of ministers of the Gospel were ejected from 
 their homes, their livings, and many of them from all sources 
 of income, excepting what the charity of neighbors sup- 
 plied. John "Wesley, then a young married clergyman of only 
 twenty-six summers, with a young wife, and three very young 
 children, was ejected from his living at Winterburn-Whit- 
 church. Four months after that great calamity Mrs. Wesley 
 gave birth to her fourth child, on December 17, 1662, and they 
 called him Samuel. Born in the midst of social and national 
 troubles of more than ordinary severity and continuance, it was 
 his hard lot to struggle with difficulties, hardships, and almost 
 penury, during nearly sixty years. Surrounded by pious influ- 
 ences, he was yet deprived of his godly father while a boy at 
 school, and his devoted and pious mother had a heavy respon- 
 sibility resting on her, with her large family, so that Samuel, 
 when once removed from her home and sent to school, knew 
 nothing more of home till he made one for himself. How 
 he struggled for a bare subsistence and -to pay for the best 
 education he could obtain in some of the best schools and at 
 college, is a record of deep and appealing interest, even now, 
 after the lapse of two centuries. At the age of nineteen he 
 wrote and published a book called " Maggots," to help to pay 
 his expenses at college. Dr. John Owen often proved his 
 friend, as he had previously been to his father before him. He 
 took his B.A. degree in June, 1688, and afterward his M.A. 
 degree, both at Oxford and Cambridge. Dr. Thomas Spratt, 
 Bishop of Kochester, gave him deacon's orders August 7, 
 1688, and he was ordained priest by Dr. Compton, Bishop of 
 London, February 24, 1689. Both those prelates were at Ox- 
 ford with his father. 
 
38 THE WESLEY MEMOEIAL VOLUME. 
 
 The same year lie had a curacy given him, with the liberal 
 salary of 28 per annum. For a few months he was a naval 
 chaplain, at the handsome salary of TO a year, but this was 
 soon given up for another curacy, at 30 a year, and while 
 holding the latter preferment he earned 30 more by his pen ; 
 so that in 1689 he was passing rich on 60 a year, and on the 
 strength of that income he entered on the marriage state, hav- 
 ing for his bride Susanna, the youngest daughter and twenty- 
 fifth child of the learned and pious Dr. Samuel Annesley. 
 Mr. Wesley was ordained in the Church of St. Andrew, Hoi- 
 born, and he is believed to have been married there also. JSTo 
 man was ever more suitably mated. Mrs. Susanna Wesley be- 
 came the mother of nineteen children ; of these, her three sons 
 who reached maturity, Samuel, John, and Charles Wesley, 
 occupy each a distinguished place in the annals of the country 
 which gave them birth, and of the Church in which they were 
 such eminent examples of piety, earnestness, and devotion to 
 the work of their lives. 
 
 Unable to live in London on 60 a year, with a wife and 
 child, Mr. Wesley gladly accepted the living of South Ormsby, 
 Lincolnshire, where six children were born to them, one in 
 each year. In the year 1696 the living of Ep worth was pre- 
 sented to him, which was worth 200 a year at that time, and 
 which would have been a comfortable living but for the birth 
 of one child annually in the family for nineteen successive 
 years, the falling of his barn, and the burning of the rectory- 
 house twice. The costs of those repairs, with his heavy family 
 expenses, and much affliction, made life burdensome, and for 
 forty years they were hardly ever free from debt, part of 
 which had to be satisfied by the incarceration of the worthy 
 rector in Lincoln Castle. Mrs. Wesley directed the education 
 of all their children, preparing the boys for college at Oxford, 
 and the girls to go out as teachers in schools for young ladies. 
 The success of Mrs. Wesley's efforts in that department of 
 home duty has made her a model for all English women ; while 
 
THE WESLEY FAMILY. 39 
 
 the father of the Wesleys, as the Rector of Epworth is now 
 called, was most diligently employed in pastoral work, in prep- 
 aration for the pulpit, and in writing books, so that by the aid 
 of his pen he might add somewhat to the income which was felt 
 to be so sadly inadequate to the wants of the family. He died 
 in the midst of his family, just before sunset, April 25, 1735, 
 aged seventy-two years, saying, a few minutes previously, after 
 reviewing his past life : " I thank Him for all ; I bless Him for 
 all ; I love Him for all." He was interred in Epworth church- 
 yard three days afterward. The " Gentleman's Magazine " of 
 that year described him as " a person of singular parts, piety, 
 and learning, author of several poetical and controversial pieces." 
 Susanna, the wife of Samuel Wesley, is now generally des- 
 ignated " the mother of the Wesleys." She was born in Lon- 
 don, January 20, 1669. This remarkable anecdote is related 
 by Dr. Callamy, in reference to the birth of this child : " How 
 many children has Dr. Annesley ? " To which Dr. Thomas 
 Manton replied, " I believe it is two dozen, or a quarter of a 
 hundred." For many years it was difficult to determine which 
 number was correct, but recent research has proved that both 
 numbers are correct. She was her father's twenty-fifth child, 
 but she was the twenty-fourth, child of her mother, who was 
 Dr. Annesley's second wife. Her mother was the daughter of 
 John White, a member of the Westminster Assembly of Di- 
 vines ; he was a man of considerable influence in London, who 
 died in 1644, and was buried with much ceremony in the Tem- 
 ple Church, and over his grave is a marble tablet with this 
 inscription : 
 
 " Here lieth a John, a burning, shining light, 
 Whose name, life, actions, all were WHITE." 
 
 It is curious that the mother of Samuel Wesley, her husband, 
 was also a daughter of a John White, who also was a member 
 of the Westminster Assembly. 
 
 The education of Mrs. Wesley was thorough, and included a 
 
40 THE WESLEY MEMOKIAL VOLUME. 
 
 knowledge of Greek, Latin, and also French. She excelled in 
 all the graces and accomplishments which a finished education 
 could bestow. The systematic manner in wjiich she con- 
 ducted the education of her children, and the remarkable 
 success which she had in her efforts, led her son to obtain 
 from his mother details of the same, which he published, 
 and these, with other circumstances arising out of them, 
 have tended to invest her memory with imperishable fra- 
 grance, which will be perpetuated to the end of time, wher- 
 ever Methodism is known. The trials and difficulties she went 
 through were so numerous and protracted no language can 
 describe them ; these she endured almost without a murmur. 
 She lived to see the commencement of Methodism. Her last 
 home on earth was the residence of her son John, at the 
 Foundery, Moorfields, where she peacefully entered into rest 
 July 23, 1742, aged 73 years, and was interred by her son 
 John in the burial-ground of Bunhill Fields, London. A mar- 
 ble obelisk to her memory was erected in 1870, in the front of 
 Mr. "Wesley's Chapel in the City Road, about two hundred 
 yards from the spot where she is buried. Dr. Adam Clarke, 
 in summing up the incidents of her life, says : "I have been 
 acquainted with many pious females ; I have read the lives of 
 others ; but such a woman, take her for all in all, I have not 
 heard of, I have not read of, nor with her equal have I been ac- 
 quainted. In adopting Solomon's words, I can say, 'Many 
 daughters have done virtuously,' but Susanna Wesley has ex- 
 celled them all." Her son, Charles, wrote his " Hymns for the 
 Lord's Supper " shortly after his mother's death, and he is be- 
 lieved to have had the life of suffering and the peaceful death 
 of his beloved parents in his mind, when he wrote the 
 following lines : 
 
 " Who are these arrayed in white, 
 
 Brighter than the noonday sun, 
 Foremost of the sons of light, 
 Nearest the eternal throne ? 
 
THE WESLEY FAMILY. 
 
 41 
 
 These are they that bore the cross, 
 
 Nobly for their Master stood ; 
 Sufferers in his righteous cause, 
 * Followers of the dying God. 
 
 " Out of great distress they came, 
 
 Washed their robes by faith below, 
 In the blood of yonder Lamb, 
 
 Blood that washes white as snow ; 
 Therefore are they next the throne, 
 
 Serve their Maker day and night; 
 God resides among his own, 
 
 God doth in his saints delight." 
 
 HER CHILDREN, TO THE THIRD AND FOURTH GENERATION, RISE 
 UP TO CALL HER BLESSED. 
 
 Owing to the burning of the Epworth rectory-house in Feb- 
 ruary, 1709 and with it were destroyed all the parochial regis- 
 ters the record of the births of their nineteen children was 
 lost. After many years of inquiry and research eighteen out 
 of the nineteen have been found. They are as follows : 
 
 CHILDREN OF THE EPWORTH WESLEYS. 
 
 Name. 
 
 1. Samuel Wesley, M.A., 
 
 2. Susanna Wesley, 
 
 3. Emilia Wesley, 
 
 4. Annesley Wesley, ) 
 
 5. Jedediah Wesley, f 
 
 6. Susanna Wesley, 
 
 7. Mary Wesley, 
 
 8. Mehetabel Wesley, 
 
 9. Infant, 
 
 10. John Wesley, 
 
 11. Benjamin Wesley, 
 
 12. Boy, 
 
 13. Girl, 
 
 14. Anne Wesley, 
 
 15. John Benjamin Wesley, 
 
 16. Son, smothered, 
 
 17. Martha Wesley, 
 
 18. Charles Wesley, 
 
 19. Kezia Wesley, 
 
 Where Bom. 
 
 London, 
 So. Ormsby, 
 So. Ormsby, 
 
 So. Ormsby, 
 
 When Born. 
 
 Feb., 1690, 
 Jan., 1691, 
 Dec., 1691, 
 
 When Died. 
 
 Nov., 1739. 
 
 April, 1693. 
 
 1771. 
 
 1694, Jan., 1695. 
 
 So. Ormsby, 
 
 1695, 
 
 Dec., 1764. 
 
 So. Ormsby, 
 
 1696, 
 
 Nov., 1734. 
 
 Epworth, 
 
 1697, 
 
 March, 1750. 
 
 Epworth, 
 
 " 1698, 
 
 1698. 
 
 Epworth, 
 
 May, 1699, 
 
 1699. 
 
 Epworth, 
 
 1700, 
 
 1700. 
 
 Epworth, 
 
 May, 1701, 
 
 1701. 
 
 Epworth, 
 
 1702, 
 
 
 Epworth, 
 
 June, 1703, 
 
 March, 1791. 
 
 Epworth, 
 
 May, 1705, 
 
 May, 1705. 
 
 Epworth, 
 
 1706, 
 
 July, 1791. 
 
 Epworth, 
 
 Dec., 1707, 
 
 March, 1788. 
 
 Epworth, 
 
 March, 1709, 
 
 March, 1741. 
 
42 THE WESLEY MEMOEIAL VOLUME. 
 
 To most Methodists, the chief interest in the Wesley family 
 is concentrated in the Epworth Wesleys. For any service of 
 blessing to mankind, all the labors of all the Wesleys for a 
 thousand years past, so far as we know them, are not to be com- 
 pared with the labors of John and Charles Wesley, numbered 
 respectively 15 and 18, in the family roll as given above. A 
 few words respecting each of the children may be considered 
 interesting. 
 
 Samuel Wesley, the first-born of their large family, had this 
 peculiarity, he was dumb till he was five years old, then com- 
 menced to talk as perfectly as any child. He was the only 
 child in the family who went to any school apart from home. 
 He was a scholar in Westminster School. In 1711, through 
 the advice of Bishop Atterbury, he became a student at Christ 
 Church, Oxford. He took his M.A. degree, got ordination, 
 then returned to Westminster as an usher, where he remained 
 till January, 1732, when he was appointed head master of 
 Blundell's School, in Tiverton, where he died rather suddenly 
 in November, 1739, about a month before the first Methodist 
 Society was organized. He had strongly opposed his brother 
 John in his evangelistic labors. He married Miss Berry, by 
 whom he had one son and two daughters ; the son died young, 
 the daughters married, and became disconnected with the Meth- 
 odists. He published a volume of poems, in which are sev- 
 eral good hymns which have a place in all Methodist Hymn 
 Books. 
 
 Susanna, the first of that name, died at the age of a little 
 over two years. 
 
 Emilia grew to woman's estate, and, after enduring many 
 hardships and privations, married Eobert Harper, a tradesman 
 in Epworth without a trade, whom she had to keep for some 
 years, but from whom she was afterward separated, and her 
 brother John became her protector and friend. He gave her 
 apartments in the house connected with his chapel in West- 
 street, London, where she died in peace in the year 1771, in her 
 
THE WESLEF FAMILY. 43 
 
 eightieth year. She had an exquisite taste for music and 
 poetry. 
 
 Annesley and Jedediah have their names recorded in the 
 registers at South Ormsby, where they were both baptized, and 
 died, and were buried. 
 
 Susanna, the second daughter of that name, was taken by 
 her uncle Matthew, in London, after the rectory-house was 
 burned down in 1709. While she was yet a girl and away from 
 home her mother wrote to her a long letter on the chief arti- 
 cles of the Christian faith, based on the Apostles' Creed, which 
 has been printed, and will be preserved to the end of time as 
 a marvelous theological production from the pen of a woman. 
 She afterward married Richard Ellison, of Epworth, but the 
 marriage was not a happy one, and they were separated. She 
 died in full assurance of faith, at the house of her daughter 
 Ann, in London, in 1764, leaving four children two sons and 
 two daughters. Her descendants are now a numerous host, 
 some scores of whom are named in the "Memorials of the 
 Wesley Family," published by Phillips & Hunt, New York. 
 
 Mary Wesley was of a weak constitution, and deformed in 
 body ; but this defect was compensated for by a face which 
 was exceedingly beautiful, and by a mind and disposition al- 
 most angelic. In 1734 she was married to John Whitelamb, 
 who had been her father's amanuensis ; and who became the rec- 
 tor of Wroote, where Mrs. Whitelamb died before she had been 
 married a year. She had been the household drudge at Ep- 
 worth, and had by her needle added much to the comfort of 
 both John and Charles Wesley. 
 
 Mehetabel Wesley was in personal appearance, in accom- 
 plishments and genius, the gem of the family. She was the 
 first of the family born at Epworth, and as an infant she gave 
 evidence of that remarkable art and mental power which 
 marked her as possessing a combination of all the excellences 
 of the Wesley character. Possessed of handsome features, 
 graceful form, winning manners, and mental powers far above 
 
44 THE WESLEY MEMOEIAL VOLUME. 
 
 her years, her company was the delight of all who knew her. 
 Alas, her career proved to be one of the hardest and most 
 checkered of all the family. Opposed by her father in her 
 early love affairs, she at length threw herself away on a 
 wretched man very much below her in every respect, and after 
 giving birth to several children, who all died in infancy, she at 
 length herself sank into the grave, in 1750, under the weight 
 of accumulated griefs and sorrows ; but she has left behind her 
 some few specimens of her poetic genius, which, for tenderness 
 and beauty of sentiment and expression, will live to the end of 
 time. She was a contributor to the pages of the " Gentleman's 
 Magazine," and her own memory is embalmed in that work in 
 some very touching lines. She died happy, and Charles Wes- 
 ley attended her funeral. 
 
 John and Benjamin Wesley were two sons who both died 
 soon after their birth, but around whose memories their moth- 
 er had entwined such kindly associations that she determined 
 to have both their names united in one if she had another son. 
 When, in June, 1703, she had another son who lived to be bap- 
 tized, she had him called John Benjamin. This is he who be- 
 came the founder of Methodism. The second name was never 
 used after infancy, and the register of baptism being destroyed 
 in the Epworth fire, this fact would never have been known 
 but for its preservation as a family tradition. 
 
 Twin children, a boy and a girl, were born in May, 1701 ; 
 they are mentioned in a letter written by their father to the 
 Archbishop of York the day after their birth. They died be- 
 fore any record was made of their names. 
 
 Anne Wesley was married to John Lambert, a surveyor of 
 Epworth, in 1725. In 1726 John Wesley was sponsor at the 
 baptism of Mrs. Lambert's first-born, who was named John. 
 The family removed to Hatfield, near London, where all trace 
 of them was lost after the year 1742. 
 
 John Wesley, A.M., the Founder of Methodism, was born 
 in June, 1703, but of the place and date of his birth there is 
 
THE WESLEY FAMILY. 45 
 
 no existing record ; these were consumed in the rectory fire 
 in 1709. John was six years old when that fire took place, 
 and the manner in which he was rescued that night makes his 
 escape with life one of the most remarkable deliverances from 
 instant death upon record. He was baptized by his father at Ep- 
 worth a few hours after his birth, and, by desire of his mother, 
 was named John Benjamin, but the second name was never 
 used by the family, although the fact itself is preserved in 
 documents belonging to other relatives. Till he was eleven 
 his mother was his instructor ; but in 1714 he was removed to 
 the Charter-House School, and in 1719 his brother Samuel be- 
 came his tutor in the "Westminster School. In 1720 he was 
 elected to Christ Church, Oxford. He was ordained by Bishop 
 Potter in 1725, at the age of twenty-two, and his excellent 
 scholarship and efficiency as a teacher in the University secured 
 him, in March, 1726, a Fellowship in Lincoln College. In 
 February, 1727, he took his M.A. degree, and in August be- 
 came his father's curate. September, 1728, he was ordained 
 priest by Bishop Potter, and in November, 1729, the zealous 
 young men he had gathered around him were first called Meth- 
 odists. Until 1735 his time was chiefly spent as a tutor in the 
 University ; he was with his father at Epworth in April, 1735, 
 and in October, the same year, he sailed with General Ogle- 
 thorpe to Georgia, in America. From February, 1736, to 
 December, 1737, a period of nearly two years, John Wesley 
 was most earnestly and diligently employed in that part of 
 America, conducting religious meetings which correspond to 
 Methodist class-meetings, and in carrying on a Sunday-school 
 there forty years before he thought of such a work in England. 
 Leaving America December 22, 1737, he arrived in England 
 February 17, and early in the next month he met with Peter 
 Bohler, from whom he began to learn the plan of salvation by 
 faith more perfectly. On May 24, 1738, he experienced that 
 change of heart which completely altered the whole course of 
 his religious teaching; and the simplicity, earnestness, and 
 
46 THE WESLEY MEMOEIAL VOLUME. 
 
 courage which he manifested immediately afterward, in preach 
 ing salvation by faith alone, was marked by so many demon 
 strations of spiritual power, that thousands crowded to his 
 ministry, whom he was obliged to address out of doors ; and 
 in that way the Methodist, or United Societies, were com- 
 menced in December, 1739. 
 
 How the work grew and spread till it had reached all the 
 great centers of population in England, history has recorded. 
 Details of that marvelous work will be found recorded in the 
 fourteen separate " Lives of John Wesley," which have been 
 published, all of which are in print. 
 
 For more than fifty years John Wesley labored in connec- 
 tion with these Societies, and at the time of his death, March 
 2, 1791, there were in the world belonging to the Methodist 
 Societies, no less than one hundred and thirty-four thousand five 
 hundred and forty-nine persons. At the present time, January, 
 1879, there are probably not less than five millions of persons 
 belonging to the Methodist Societies all over the world, while 
 the total number of worshipers in the various churches and 
 chapels belonging to Methodism is probably not less than fifteen 
 millions of persons every Sabbath day. Truly may we say in the 
 words of Mr. Wesley himself, " What hath God wrought ! " 
 
 The sixteenth child on the roll of the Epworth Wesleys was 
 a son, who was born May 8, 1705. The registers having been de- 
 stroyed, we do not know his name ; but the Hector has recorded 
 the circumstances of his death in a letter he wrote to the Arch- 
 bishop of York, in which he says : " On Wednesday, May 30, 
 being the election day, great excitement prevailed, and during 
 the night his nurse overlaid the child, and in the morning she 
 found him dead in bed. He was buried the same evening." 
 This child has not been noticed by any other biographer of the 
 Wesley family. 
 
 Martha Wesley was the seventeenth child of that family. 
 The registers being burned, we have only circumstantial evidence 
 by which to determine the time of her birth, which appears to 
 
THE WESLEY FAMILY. 47 
 
 have taken place in the autumn of the year 1706. From in- 
 fancy she was deeply attached to her brother John, whom she 
 resembled in person, manners, and handwriting, in the most 
 remarkable way. Dr. Adam Clarke, who knew them both per- 
 sonally, said that in their countenances they could not be dis- 
 tinguished from each other. She spent much time with her 
 uncle Matthew, in London, where she was introduced to a young 
 Oxford student, Westley Hall, one of her brother John's pupils, 
 to whom she was married in the summer of 1735. A more 
 unfortunate marriage was, perhaps, never recorded. The narra- 
 tive of her married life, as published in " Memorials of the 
 Wesley Family," is one of extreme sadness and suffering. She 
 was left a widow in 1776, after which period her brother John 
 took care of her. She was a woman of considerable learning, 
 deep piety, wonderful patience, and of captivating speech. She 
 was a great favorite with the learned Dr. Samuel Johnson, the 
 leviathan of literature, to whose society she was frequently in- 
 vited, occasionally with her brother John, and her niece, Miss 
 Sarah Wesley. She had a large family, but all her children 
 died young. She survived her brother John only four months. 
 She was the last survivor of all the nineteen children of her 
 mother. John Wesley left her a legacy of 40, but the Meth- 
 odists of 1791 were too poor to find so large a sum, and she died 
 without receiving the amount. She was interred in the same 
 vault as her brother John, being in her eighty-fifth year. 
 
 Charles Wesley, A.M., the poet of Methodism, was born 
 December 18, 1707. It is a curious fact that he did not know 
 his own age, and his brother John and sister Martha both dif- 
 fered in their opinion concerning his age. It was not till about 
 one hundred and forty years after his birth that a letter was found, 
 written by his father in 1709, by which the age of Charles is satis- 
 factorily determined. He is there by implication said to have been 
 fourteen months old when the rectory-house was burned down in 
 February, 1709. Charles was prematurely born, and he lay 
 wrapped up in wool during several weeks without active con- 
 
48 THE WESLEY MEMOEIAL VOLUME. 
 
 seiousness until the exact time when he should have been born ; 
 then he began to cry. He was feeble and delicate during all his 
 long life. Educated by his mother till he was nine years old, 
 he was then, in 1716, sent to Westminster School. He was there 
 when Garrett Wesley, Esq., of Dangan Castle, Ireland, wanted 
 to adopt him as his heir. Charles determined, after several 
 years' entreaty, to refuse the adoption ; had he accepted, it is 
 more than probable England would have had no Methodists, 
 but the Wesleys might have become rich and great. 
 
 Charles Wesley accepted ordination at Oxford in 1735, where 
 he had studied since 1726 ; the following Sunday he was 
 ordained priest by Dr. Gibson, Bishop of London. In Oc- 
 tober of the same year he accompanied General Oglethorpe 
 to Georgia, in the United States of America, as his private 
 secretary. Charles brought dispatches to England from the 
 Governor of the Colony in less than a year after his first 
 arrival, and he did not return to America. He was afflicted 
 with weakness and disease for several years. In May, 1738, 
 while confined to his bed with pleurisy, at the house of T. Bray, 
 in Little Britain, he entered into the liberty of the children 
 of God. His conversion was clear, and it influenced for good 
 in a marvelous manner all his future life. He first became an 
 itinerant evangelist, then poet, then, uniting both vocations, he 
 thus labored on for nearly fifty years, with results for good 
 which are marvelous in every respect. For fifty years after 
 his death his manuscript journals were concealed in a sack ; no 
 one knew of their existence. In 1841 they were found and 
 published, since which time we have known something of the 
 variety and extent of his ministerial and pastoral labors. In 
 1749 he married Miss Sarah Gwynne, a lady who would have 
 been a rich heiress had she not joined herself to the despised 
 Methodists ; but she never regretted the choice she made. They 
 had a considerable family of children, but only three of them 
 reached mature years, Charles, Sarah, and Samuel. As the 
 poet of the sanctuary, Charles Wesley stands in the foremost 
 
THE "WESLEY FAMILY. 49 
 
 place in all Christendom. He died in great peace, March 29, 
 1788, leaving more than six thousand hymns as his legacy to 
 the Church ; and quite recently, in 1876, the new street just 
 made by the side of the house where he lived and died, has 
 been named Wesley-street, in honor of his having resided there. 
 He was in his eighty-first year, and was buried in the grave- 
 yard of old Marylebone Church, where also are interred his 
 wife and his two sons, Charles and Samuel. Mrs. "Wesley sur- 
 vived her husband thirty-four years, dying in 1822, at the ripe 
 age of ninety-six years. 
 
 Keziah Wesley was the nineteenth and last child on the Ep- 
 worth roll. She was born one month after the burning of the 
 rectory-house, on March 10, 1709, and about fifteen months aft- 
 er her brother Charles. She never was very strong, but was 
 thoroughly educated, and spent the few years of her maturer 
 life as a teacher. Afterward she was much in attendance on 
 her brother Charles during the periods of illness which fre- 
 quently laid him aside before he was thirty years of age. Her 
 last days were spent under the roof of Mr. and Mrs. Piers, of 
 Bexley, John Wesley allowing them 50 a year for that pur- 
 pose. She died at Bexley in March, 1741, within a few days 
 after she had completed thirty-two years. She died unmarried. 
 Hers was the last death in the family which their mother lived 
 to know of. Sixteen months afterward Mrs. Wesley herself 
 died in London. 
 
 Of the three children of Charles Wesley, the first and sec- 
 ond, Charles and Sarah, died in advanced life, both unmarried ; 
 Charles was aged seventy-seven years, and Sarah only six 
 months short of seventy years. Their biographies have been 
 recently written for the first time in the " Memorials of the 
 Wesley Family." 
 
 Samuel Wesley, the youngest son of Charles and Sarah Wes- 
 ley, is the only member of the family from whom have de- 
 scended the numerous families of the Wesleys now living. 
 Samuel was born on St. Matthias's Day, February 24, 1766. 
 
50 THE WESLEY MEMORIAL VOLUME. 
 
 He was born a musical genius. At the age of six years he had 
 mentally composed, and when eight wrote out a complete ora- 
 torio, the manuscript of which is still preserved by his daugh- 
 ter, Miss Eliza Wesley. 
 
 He was married, first in 1793. Out of many children 
 born to him, there only reached maturity Charles Wesley, 
 D.D., who for many years was sub-dean of the Chapel-Royal, 
 St. James' Palace, and one of the chaplains to the Queen of En- 
 gland, and who died in 1859 ; Emma Frances, their next child ; 
 and the next, John William Wesley. These two died beyond 
 the age of fifty. His second marriage took place about the year 
 1810 to Sarah Souter. She became the mother of four sons 
 and three daughters, all of whom are now living excepting 
 one, the oldest, the late Dr. Samuel Sebastian Wesley, the emi- 
 nent organist and composer, who died in April, 1876. Their 
 father, Samuel Wesley, was one of the most accomplished or- 
 ganists and musical composers England has ever known. The 
 story of his life surpasses that of any romance for exciting in- 
 terest and wonderful genius. He died in 1837, at the age of 
 seventy-one years, and over his grave was sung an anthem by 
 the most skilled choir in the metropolis, combining exquisite 
 music which will never be surpassed. His distinguished son, 
 the accomplished Dr. S. S. Wesley, named above, died at the 
 age of sixty-six years. The other members of the family, all 
 living, are Rosalind Wesley, married first to Robert Glenn, 
 then to Oliver Simmonds ; Eliza Wesley, unmarried, residing 
 in Islington, the same age as Queen Victoria ; Matthias Eras- 
 mus Wesley, a distinguished citizen in London, associate of the 
 institute of civil engineers, and treasurer of the college of or- 
 ganists in England ; John Wesley, who was some years a book- 
 seller in Paternoster Row ; Thomasine Wesley, married to 
 Richard Alfred Martin; and Robert Glenn Wesley, married 
 in 1858 to Juliana Benson. There are about sixty children 
 and grandchildren living. 
 
WESLEY AND METHODISM. 
 
 FT! HE history of the Church may be divided into three grand 
 JL epochs, respectively distinguished by certain great men who 
 were each the embodiment of some great religious fact. The 
 first, beginning with the creation and fall, ends with the flood. 
 Its representative men are Abel, Enoch, and Noah. By the 
 offering of blood through faith, Abel attested the need of atone- 
 ment to obtain forgiveness, and the willingness of God to accept, 
 through that medium, the sacrifice of a broken heart. By his 
 translation the reward of his holy walk with God through faith 
 Enoch prefigured the immortality of the soul and the resur- 
 rection of the body. And Noah, by faith in God's threatened 
 judgment, and obedience to the divine command, saved himself, 
 condemned the world, and proved the certainty of the death 
 pronounced . against the sinner, and the life promised to the 
 righteous. 
 
 The second epoch extends from the flood to the coming of 
 Christ. Its representative men are Abraham, Moses, and Eli- 
 jah. When, by faith, Abraham left his father's house to so- 
 journ in the land of promise as in a strange country, and after- 
 ward offered up his son through whom he received the fulfill- 
 ment of the promises, he discovered beyond the grave a city 
 which hath foundations, and witnessed to the power of grace 
 to endure the severest trials by which God puts to the test the 
 faith of his people. And when Moses, esteeming the reproach 
 of Christ greater riches than the treasures of Egypt, refused a 
 crown, he made evident the power of the same grace to deliver 
 the godly out of the subtlest arts of the tempter ; and, as part 
 recompense of the reward, he was made the deliverer of the 
 Hebrews from their bondage in Goshen, the divinely appointed 
 
52 THE WESLEY MEMORIAL VOLUME. 
 
 receiver and expounder of the -only code of laws given by Jeho- 
 vah to man, and the only one of the Old Testament prophets 
 to whom Christ likened himself. The Tishbite raising to life 
 again the dead son of the widow of Sarepta, triumphing over 
 the priests of Baal in the trial by fire, standing upon the 
 mount before the Lord when Jehovah passed by, and ascending 
 to heaven in a chariot of fire borne aloft by horses of fire, dem- 
 onstrated, as the name of the prophet implies, that Jehovah is 
 God, and the fitness of the prophet himself to appear afterward 
 with Moses on Tabor as a witness of the transfiguration of 
 Jesus the Lord's anointed Prophet, Priest, and King. 
 
 These two epochs, embracing the periods of the altar, the 
 tabernacle, and the temple, prepared the way for the third and 
 last. The third which is the fulfillment of the types and 
 prophecies of the former proclaimed the grandest of all truths, 
 the culminating fact of all inspiration " God is a Spirit : and 
 they that worship him must worship him in spirit and in truth." 
 This epoch stretches from the birth of the Baptist until the 
 Lord " come the second time without sin unto salvation." Its 
 representative men, thus far, are John, the Baptist ; St. Peter, 
 the great apostle to the Circumcision; St. Paul, the great 
 apostle to the Gentiles ; Martin Luther, the great Protestant ; 
 and John "Wesley, the great Methodist Kef ormer. 
 
 Our purpose not allowing us to notice the special work of the 
 representative men of this epoch, except that of the Founder 
 of Methodism, we proceed first to briefly epitomize what chiefly 
 distinguishes the Wesleyan period. 
 
 If asked what distinguishes-Wesleyan Methodism, we answer : 
 It is a deliverance from the severe dogmas of Calvinism, from 
 antinomianism, from lifeless forms, from the fiction of an 
 unbroken apostolic succession, from pharisaic bigotry and intol- 
 erance, and from bondage to the mere letter of ordinances. It 
 restored and sanctioned lay-preaching saying with Moses, in 
 spirit, " "Would that all the Lord's people were prophets, and 
 that the Lord would put his Spirit upon them." It has organ- 
 
WESLEY AND METHODISM. 53 
 
 ized an itinerant ministry, constrained by the love of Christ 
 and willing to be all things to all men, if by any means it may 
 save some. It contends for a pure and spiritual worship, 
 believing that all times, all places, and all forms are accept- 
 able to God, being sanctified by the prayers and faith of the 
 worshiper. It has revived, in a restricted form, the ancient 
 agapce, or love-feasts. It has restored, under the name of 
 class-meetings, the meetings in which the early Church spoke 
 often one to another to edify one another, and to provoke unto 
 love and good works. It encourages and promotes revivals 
 of religion as vital to the health and growth of the Church. It 
 preaches a free and full salvation, justification by faith alone, 
 carefulness to maintain good works as the evidence of the gen- 
 uineness of faith and measure of final reward through grace, 
 the witness of the Spirit to the believer's present acceptance 
 with God, holiness of heart and life, devotedness to Christ, a 
 burning love for souls, missionary zeal, a true catholicity 
 toward all who bear the image of Christ, and an entire reliance 
 upon the Holy Ghost and his 'gifts as the only source of spir- 
 itual power. 
 
 Methodism, however, as a system, was not the work of a day ; 
 nor did it spring from the brain of Mr. Wesley a perfect sys- 
 tem, as the fabled Athene, full-panoplied, from the brain of 
 Jove. It has grown by the teachings of years into the grand 
 system it now is. But to Mr. Wesley pre-eminently belongs 
 the honor of being its heaven-appointed author and genius. 
 Its illustrious founder, however, was not without obligation to 
 others. It is questionable whether he would have met any 
 thing like the unprecedented success that crowned his labors if 
 he had not been seconded, from the first, by those who were 
 specially qualified to push forward the great work to which 
 they were mutually called of God. 
 
 It has often been said that the early Methodist preachers in 
 America were unlearned and ignorant men. In the January 
 number of the " North American Review" for 18T6, in the 
 
54 THE WESLEY MEMORIAL VOLUME. 
 
 leading article : " Eeligion in America, 1776-1 876," Dr. Diman 
 tells us, that with the sole exception of Coke, none of the preach- 
 ers who established Methodism in America were educated at 
 college. But this, however true of American, was not true of 
 British Methodism, or of Methodism as a system. The system 
 under which the early preachers in America labored was con- 
 ceived and set on foot by profound thinkers, wise theologians, 
 and eminent scholars. It is doubtful if an equal array of learn- 
 ing, talent, and genius ever stood sponsors to any other Church 
 since the days of the apostles certainly never did such a variety 
 of special and appropriate gifts as nurtured Methodism from 
 its very birth. True it is, that its young manhood was tried by 
 the waves of the stormy Atlantic in the ship which bore Wes- 
 ley, the Moravians, and the Salzburgers, to Georgia, and by the 
 persecutions which befell it in the wilderness on the banks of 
 the Savannah. But its infancy was cradled in the rectory at Ep- 
 worth and rocked by the hands of Susanna Wesley ; and its early 
 youth was nurtured in the classic halls of Oxford. John Wesley, 
 Charles Wesley, George Whitefield, William Morgan, James 
 Hervey, and other scholars at Oxford were its earliest professors. 
 It afterward numbered among its followers John Fletcher, Adam 
 Clarke, Joseph Benson, Eichard Watson, and Thomas Coke. 
 And who are these ? John Wesley, Fellow of Lincoln College, 
 Presbyter of the Church of England the eminent scholar, pro- 
 found logician, with talents for organization and government 
 that would have qualified him, had he been born a prince, to be 
 the greatest monarch that ever sat on the throne of Alfred to 
 plan and develop the system, and to organize and direct its forces : 
 Charles Wesley whom Dean Stanley calls " sweet psalmist of 
 the Church of those days," but whom we call the sweetest 
 singer in Israel since David, Israel's great lyric poet, swept the 
 chords of his tuneful harp to write its songs : George White- 
 field the greatest pulpit orator^ living or dead to preach it to 
 the multitude : John Fletcher of Madeley, prince of polemics 
 with wit well-tempered and keen as blade of Saladin, and with 
 
WESLEY AND METHODISM. 55 
 
 logic ponderous and crushing as mace wielded by arm of Coeur 
 de Leon, but with heart as tender and loving as a woman's to 
 defend its doctrines : Adam Clarke, the great encyclopedic and 
 oriental scholar of his day, and the learned Joseph Benson 
 to write its Commentaries : Richard Watson, who " soared," 
 said the great Robert Hall, "into regions of thought where no 
 genius but his own can penetrate," and who was " the only sys- 
 temizer," said Dr. Alexander of Princeton, " who in theology 
 approached the eminence of Turretin, or reasoned like Paley, 
 and descanted like Hall " to write its Institutes of Theology : 
 and Thomas Coke, of Jesus College, Oxford, doctor of civil 
 law, and the father of modern missions to carry Methodism 
 " into the regions beyond." Such were the authors and illus- 
 trators of Wesleyan Methodism. Well may it challenge the 
 Churches to present a greater array of various and peculiar 
 gifts ! 
 
 When these things are considered, it is no wonder that Meth- 
 odism has made comparatively greater progress than any other 
 evangelical Church. Its effects are seen and felt not only in 
 the millions who have lived and died, and the millions now liv- 
 ing in its communion, but in all the evangelical Churches from 
 Wesley's time to the present. Martin Luther delivered the hu- 
 man mind from the bondage and superstition of Rome ; John 
 Wesley rescued English Protestantism from the dead formal- 
 ism and sinful lethargy of national churchmanship. Luther re- 
 vived the Pauline doctrine of justification ; Wesley, the Paul- 
 ine doctrine of sanctification. Luther showed how we are 
 justified by faith alone ; Wesley, how by faith in the blood of 
 the Lamb we are cleansed from all sin. The early English 
 Reformers, wisely separating from the Church of Rome, set 
 up the Church of England, but unwisely held on to certain 
 unscriptural dogmas which distinguished the corrupt Church 
 from which they separated; John Wesley, throttling these 
 dogmas, proved that infallibility is an incommunicable preroga- 
 tive of the Divine mind ; that apostolic succession depends not 
 
56 THE WESLEY MEMOEIAL VOLUME. 
 
 upon ordination by bishops claiming unbroken descent from 
 St. Peter, but upon a call to the ministry sanctioned by the 
 baptism of the Spirit, attested by the gifts, grace, and useful- 
 ness of him who is called, and confirmed by his presbyters ; 
 and that grace, whether the sacraments be administered by men 
 with or without episcopal ordination, is communicated to all 
 who receive them with faith in Christ. The same reformers 
 rescued Englishmen from the civil power of the Pope, but de r 
 livered them over to an imperious king ; John Wesley gave to 
 this union of Church and State its deadly wound a wound 
 from which it has never recovered, and from which, sooner or 
 later, it must die, whether its life goes out with the convulsive 
 throes of a final struggle or quietly ebbs away with its latest 
 gasp ; a wound which Wesley dealt it when he organized the 
 Methodist Episcopal Church of America, and committed its 
 ordinations and its sacraments to lay-preachers consecrated by 
 the imposition of his own hands and the hands of his co-pres- 
 byters. 
 
 The Methodism of "Wesley is every-where felt outside 
 of itself. Its true mission is acknowledged ; its claims un- 
 disputed. Chalmers called it " CHRISTIANITY IN EARNEST." 
 Judged by its spiritual power, by its marvelous effects in the 
 awakening and conversion of souls, its scriptural and apostolic 
 authority has received the highest and weightiest sanctions. 
 Nor is its mission ended. Its conquests have been greater 
 in the past twenty-five years than in any other quarter of a 
 century of its history. Its field is still " the world," not only 
 the world of sinners, but its sister Churches, to lead them to a 
 higher life and greater devotedness to Christ. And this will 
 be its mission so long as Methodism is true to the work and 
 genius of its founder, till some greater than Wesley arise, com- 
 missioned of God to conduct the Church to higher and nobler 
 things. 
 
 The spirit of Mr. Wesley projected itself not only into the 
 millions called by his name, but into all Christians of whatever 
 
WESLEY AND METHODISM. 57 
 
 name. The great enterprises of the evangelical Churches 
 which have distinguished the last century and a half received 
 their origin and impetus from his labors and zeal. Mr. Wes- 
 ley was a writer and distributer of tracts long before the 
 Society in Paternoster Row had an existence. John Wesley 
 and Thomas Coke, seventeen years before the Eeligious Tract 
 Society of London was formed, organized the first Tract So- 
 ciety the world ever had. Methodism gave birth to the Naval 
 and Military Bible Society the first Bible Society that was 
 ever formed, years before the organization of the British 
 and Foreign Bible Society. The^great missionary awakening 
 belongs to the Wesleyan period. The London Missionary 
 Society and the Church Missionary Society are traced directly 
 to Mr. Wesley and his preachers. At the old Foundery in 
 Moorfields Mr. Wesley projected and started the first Medical 
 Dispensary the world had ever known. John Wesley and Adam 
 Clarke founded the first Strangers' Friend Society, in 1789. 
 Before Bell and Lancaster, Wesley provided day schools for 
 the education of the children of the poor. And children were 
 gathered by Mr. Wesley into a Sabbath-school in Savannah 
 nearly fifty years before Robert Raikes had a Sabbath-school 
 in Gloucester. The leaders of the great revivals of the pres- 
 ent day have all drank into his spirit. John Wesley preaches 
 in the lay-sermons of Moody; Charles Wesley sings in the 
 songs of Sankey. 
 
 The power of Methodism as a pioneer spiritual force was 
 long ago acknowledged. To awaken and convert sinners hard- 
 ened in sin ; to reach the poor and outcast ; to occupy the out- 
 posts, or to be thrown, out as skirmishers in time of a general 
 engagement with the powers- of darkness these, and things 
 like these, were said to be its mission. But how different the 
 judgment of the world at the close of the centennial of Meth- 
 odism! Methodism, especially in America, has been the pio- 
 neer Church. Its axmen have plunged into the wilderness, 
 and with sturdy strokes felled the trees of its forests. . Its plow- 
 
58 THE WESLEY MEMOEIAL VOLUME. 
 
 shares have turned up the virgin soil; its husbandmen have 
 not only committed the precious seed to the furrow, watered 
 the tender plant, kept it free from weeds, and watched its 
 growth with sleepless care, but they have thrust in the sharp 
 sickle, reaped down the fields bending to the harvest, gathered 
 the loaded sheaves into barns, and from their great granaries 
 supplied famishing millions with the bread of life. Method- 
 ism, in its great revivals, has been to the nations like the river 
 Nile. It has often overflowed its banks and spread itself far 
 and wide. Its fertilizing waters have enriched and softened 
 the hard soil beneath, and prepared it to receive into its yield- 
 ing bosom the harvest-bearing seed; and, like the same Egyp- 
 tian river, these overflows, in their results, have been perennial. 
 Methodism, too, has not only carried the war into the ene- 
 my's country, but taken his strongholds, and fortified and held 
 the places it has won. It has not only blasted the rock out of 
 the quarry, but given form and beauty to the shapeless mass. 
 Nor is its elasticity as a working power confined and fettered 
 by forms and precedents. The swaddling-bands of the cradle 
 have long since been laid aside ; the toga^prcetexta of childhood 
 exchanged for the toga^virilis of manhood. That man, indeed, 
 but little understands the true genius of Wesleyah Methodism 
 who does not see that the wonderful elasticity by which it 
 adapts itself to times, and places, and circumstances, is one of 
 the chief characteristics which its common-sense founder gave 
 to it from its beginning. Whitefield preaches in the open air 
 and shocks Wesley by his irregularity ; Wesley, when driven 
 from the pulpits of the Establishment, follows the example of 
 his Oxford disciple and is soon heard addressing multitudes in 
 Moorfields and on Kennington Common. At the old Found- 
 ery Thomas Maxfield, without orders and without imposition 
 of hands, warns sinners to repentance, expounds the word of 
 God to the faithful, and arouses Wesley's indignation ; Wesley, 
 acting on his mother's advice, hears Maxfield for himself. Per- 
 suaded that the same divine power attends Maxfield's preach- 
 
WESLEY AND METHODISM. 59 
 
 ing which had attended his own, Wesley from that moment 
 makes lay-preaching a part of the Methodist polity. Method- 
 ism, extending its borders, soon numbers, " in the regions be- 
 yond," thousands without the sacraments. Wesley, seeing that 
 lay-ordination, is a providential need, ordains lay-preachers for 
 America and Scotland. The American colonies separate from 
 the English hierarchy and become politically and ecclesias- 
 tically independent; the ordination of Thomas Coke, to be 
 General Superintendent, or Bishop, over the Methodist Soci- 
 eties in the 'New World, immediately follows. And when these 
 Societies, in General Conference assembled, erect themselves 
 into a distinct and separate Church, John Wesley sanctions 
 the deed, believing that the Methodist Episcopal Church in 
 America is as much a E"ew Testament Church as the apostolic 
 Churches at Philippi and Thessalonica. 
 
 All that has been here said about Mr. Wesley and Method- 
 ism and much more is now confessed. Lord Macaulay long 
 ago sentenced to oblivion those " books called HISTOEIES OF 
 ENGLAND, under the reign of George II., in which the rise of 
 Methodism is not even mentioned." To Mr. Wesley a pre- 
 eminent place in history especially in ecclesiastical and En- 
 glish history is now well-nigh universally assigned. The lit- 
 erature of the eighteenth century was leavened by the optim- 
 ism of Pope and Shaftesbury, and the skepticism of Hume and 
 Gibbon. " Its theology," says Mr. Leslie Stephen, " was for 
 the most part almost as deistical as the deists." The picture of 
 English life drawn by Mr. Wesley in his " Appeal to Men of 
 Reason and Religion," the irreligion, false-swearing, Sabbath- 
 breaking, corruption, drunkenness, gambling, cheating, disre- 
 gard of truth among men of every order, and the profligacy of 
 the army and immorality of the clergy was no over-drawn 
 picture. Leslie Stephen confesses that these things, " described 
 in the language of keen indignation " by the pen of Wesley, 
 "lead to a triumphant estimate of the reformation that has 
 been worked by the Methodists." " The exertions of Wesley, 
 
60 THE WESLEY MEMORIAL VOLUME. 
 
 and their success," he adds, "are of themselves a sufficient 
 proof that a work was to be done of which neither the rational- 
 ist nor the orthodox were capable." 
 
 The religion of England, from the Revolution till the Meth- 
 odist movement pervaded the Establishment with its spirit, 
 says Mr. Lecky, in his " England in the Eighteenth Century," 
 "was cold, selfish, and unspiritual." It was, however, "as 
 he tells us, " a period not without its distinctive excellences." 
 "To this period," he writes, "belong the 'Alciphron' of 
 Berkeley ; the ' Analogy ' of Butler ; the ' Defense of Natural 
 and Eevealed Eeligion ' of Clarke ; the < Credibility of the 
 Gospels ' of Lardner ; as well as the ' Divine Legation ' of War- 
 burton, and the Evidential Writings of Sherlock, Leslie, and Le- 
 land." But " the standard of the clergy " especially outside of 
 the great cities " was low, and their zeal languid." Mr. Lecky, 
 therefore, does not think it surprising that, at such a time, a 
 movement like that of Methodism should have exercised a 
 great power. " The secret of its success," he says, " was that 
 it satisfied some of the strongest and most enduring wants of 
 our nature, which found no gratification in the popular theology, 
 and revived a large class of religious doctrines which had been 
 long almost wholly neglected." "The utter depravity of 
 human nature," he adds, " the lost condition of every man who 
 is born into the world, the vicarious atonement of Christ, the 
 necessity to salvation of a new birth, of faith, of the constant 
 and sustaining action of the Divine Spirit upon the believer's 
 soul, are doctrines which, in the eyes of the modern evangelical, 
 constitute at once the most vital and the most influential por- 
 tions of Christianity ; but they are doctrines which, during the 
 greater part of the eighteenth century, were seldom heard 
 from a Church of England pulpit. The moral essays, which 
 were the prevailing fashion, however well suited they might 
 be to cultivate the moral taste, or to supply rational mo- 
 tives to virtue, rarely awoke any strong emotions of hope, 
 fear, or love, and were utterly incapable of transforming 
 
WESLEY AND METHODISM. 61 
 
 the character, and arresting and reclaiming the thoroughly 
 depraved." 
 
 Nor was this all. The healthful influence of Wesley upon 
 politics though not a politician was no less significant. It 
 was due to him more than to any other, that " the great moral 
 precedent of an appeal to conscience in a political question " 
 was first established. " The religious movement of Wesley," 
 says Leslie Stephen, " w T as so far removed from any political 
 influence that Wesley himself, and many of his followers, were 
 strongly conservative ; and indeed the movement itself was, 
 perhaps, a diversion in favor of the established order. It pro- 
 vided a different channel for dangerous elements." And henCe 
 we are sure it was owing, in a great measure, to Wesley's pow- 
 erfully conservative influence upon the thought of the eight- 
 eenth century that England was indebted for her escape from 
 the infidelity, disorders, and horrors of the French Revolution. 
 
 " The evangelical movement," says Mr. Lecky, " which di- 
 rectly or indirectly originated with Wesley, produced a general 
 revival of religious feeling, which has incalculably increased 
 the efficiency of almost every religious body in the community, 
 while at the same time it has seriously affected party poli- 
 tics." ..." The many great philanthropic efforts which arose, 
 or at least derived their importance, from the evangelical move- 
 ment, soon became prominent topics of parliamentary debate ; 
 but they were not the peculiar glory of any political party, and 
 they formed a common ground on which many religious de- 
 nominations could co-operate." 
 
 The writings of Yoltaire and the Encyclopaedists, the meta- 
 physics of Condillac and Helvetius, and "the wild social 
 dreams" of Rousseau threatened "the very foundations of 
 society and of belief." " A tone of thought and feeling," says 
 Mr. Lecky, "was introduced into European life which could 
 only lead to anarchy, and at length to despotism, and was be- 
 yond all others fatal to that measured and ordered freedom 
 which can alone endure. Its chief characteristics were, a hatred 
 
62 THE WESLEY MEMOKIAL VOLUME. 
 
 of well-constituted authority, an insatiable appetite for change, 
 a habit of regarding rebellion as the normal as well as the 
 noblest form of political self -sacrifice, a disdain of all compro- 
 mise, a contempt for all tradition, a desire to level all ranks and 
 subvert all establishments, a determination to seek progress, not 
 by the slow and cautious amelioration of existing institutions, but 
 by sudden, violent, and revolutionary change. Keligion, prop- 
 erty, civil authority, and domestic life, were all assailed ; and 
 doctrines incompatible with the very existence of government 
 were embraced by multitudes with the fervor -of a religion. 
 England, on the whole, escaped the contagion. Many causes 
 conspired to save her, but among them a prominent place must, 
 I believe, be given to the new and vehement religious enthusi- 
 asm which was at that very time passing through the middle 
 and lower classes of the people, which had enlisted in its 
 service a large proportion of the wilder and more impetuous 
 reformers, and which recoiled with horror from the anti- 
 Christian tenets that were associated with the Revolution in 
 France." 
 
 While the revolutionary spirit, which was of foreign birth, 
 was thus menacing the established order, and seeking to intro- 
 duce political and religious chaos, England was threatened from 
 within by dangers scarcely less portentous. The great me- 
 chanical inventions, " which changed with unexampled rapidity 
 the whole course of English industry, and in a little more than 
 a generation created manufacturing centers unequaled in the 
 world," gave rise to an angry contest between capital and la- 
 bor, between rich and poor, that " brought with it some polit- 
 ical and moral dangers of the gravest kind." "But few 
 thinkers of any weight," says Mr. Lecky, "would now deny 
 that these evils and dangers were greatly underrated by most 
 of the economists of the last generation." " The true great- 
 ness and welfare of nations," he adds, " depend mainly on the 
 amount of moral force that is generated within them. Society 
 never can continue in a state of tolerable security when there 
 
WESLEY AND METHODISM. 63 
 
 is no other bond of cohesion than a mere money tie; and it 
 is idle to expect the different classes of the community to join 
 in the self-sacrifice and enthusiasm of patriotism if all unselfish 
 motives are excluded from their several relations. Every 
 change of conditions which widens the chasm and impairs the 
 sympathy between rich and poor cannot fail, however bene- 
 ficial may be its other effects, to bring with it grave dangers to 
 the State. It is incontestable, that the immense increase of 
 manufacturing industry and of the manufacturing population 
 has had this tendency ; and it is, therefore, I conceive, pecul- 
 iarly fortunate that it should have been preceded by a relig- 
 ious revival which opened a new spring of moral and religious 
 energy among the poor, and at the same time gave a powerful 
 impulse to the philanthropy of the rich." 
 
 But these benefits, good as they were, were not, in Mr. 
 Lecky's opinion, the greatest triumphs of the Methodist re- 
 vival. Its chief triumphs, he thinks, " were the consolation 
 it gave to men in the first agonies of bereavement, its support 
 in the extremes of pain and sickness, and, above all, its stay in 
 the hour of death." These results, he remarks, were in some 
 sort effected for the bereaved and dying by the teachings and 
 ceremonies of the priests of Rome, But this was done, he 
 believes, by connecting absolution indissolubly with complete 
 submission to their sacerdotal claims ; and, in doing this, the 
 Catholic priests framed what Mr. Lecky calls " the most formi- 
 dable engine of religious tyranny that has ever been employed 
 to disturb or subjugate the world." The work of Mr. Wes- 
 ley and the evangelists, he says, was to destroy this engine of 
 priestcraft. It was they who taught that the intervention of 
 no human being, and of no human rite, is necessary in the hour 
 of death. It was they who demonstrated that they could " ex- 
 ercise a soothing influence not less powerful than that of the 
 Catholic priest." "The doctrine of justification by faith," 
 adds Mr. Lecky, " which directs the wandering mind from all 
 painful and perplexing retrospect, concentrates the imagination 
 
64 THE WESLEY MEMOEIAL VOLUME. 
 
 on one Sacred Figure, and persuades the sinner that the sins of 
 a life have in a moment been effaced, has enabled thousands to 
 encounter death with perfect calm, or even with vivid joy, 
 and has consoled innumerable mourners at a time when all 
 the commonplaces of philosophy would appear the idlest of 
 sounds." 
 
 " This doctrine," continues Mr. Lecky, " had fallen almost 
 wholly into abeyance in England, and had scarcely any place 
 among realized convictions, when it was revived by the evan- 
 gelical party. It is impossible to say how largely it has con- 
 tributed to mitigate some of the most acute forms of human 
 misery. Historians, and even ecclesiastical historians, are too 
 apt to regard men simply in classes, or communities, or corpo- 
 rations, and to forget that the keenest of our sufferings as well 
 as the deepest of our joys take place in those periods when we 
 are most isolated from the movements of society. "Whatever 
 may be thought of the truth of the doctrine, no man will ques- 
 tion its power in the house of mourning and in the house of 
 death. < The world,' wrote "Wesley, ' may not like our Meth- 
 odists and evangelical people, but the world cannot deny that 
 they die well.' " 
 
 Mr. Leslie Stephen says that " Wesleyanism is, in many 
 respects, by far the most important phenomenon of the eight- 
 eenth century," and that "its reaction upon other bodies 
 was as important as its direct influence." Mr. Buckle, the 
 skeptical author of the " History of Civilization in England," 
 confidently affirms that the effects of Wesleyanism upon the 
 Church of England were hardly inferior to the effects exerted 
 by Protestantism, in the sixteenth century, upon the Church 
 of Eome. And when he compares the success of Wesley, 
 whom he calls " the first of theological statesmen," with the 
 difficulties which Wesley surmounted, Mr. Buckle is of the 
 opinion that Macaulay's celebrated estimate of the founder of 
 Methodism is hardly an exaggeration, when that great essayist 
 and historian pronounced Wesley's "genius for government 
 
WESLEY AND METHODISM. 65 
 
 not inferior to that of Richelieu." By the great Methodist 
 theological statesman was effected, "after an interval of two 
 hundred years," what Mr. Buckle calls " England's second spir- 
 itual Reformation." 
 
 But in this connection we must not fail to notice what 
 Buckle intended as a fling at Methodism. He condemns it for 
 its " mental penury," because it has produced no other equal 
 to John Wesley. This is no reflection on Methodism : it is 
 directly the greatest compliment to Mr. Wesley, and indirectly 
 equally so to Methodism. As well condemn the "mental 
 penury" of Christianity, because it has produced no greater 
 apostle than St. Paul; or the "mental penury" of the Reform- 
 ation, because it has produced no greater reformer than Martin 
 Luther. The truth is, neither Methodism nor the whole 
 Christian Church has had more than one John Wesley since 
 the days of the apostles. As Mount Everest lifts its tall head 
 not only above every other peak of the Himalayas, but above 
 the tallest peak of every other mountain range ' in the wide 
 world, so does John Wesley, as a revivalist and reformer, tower 
 not only above the other great men of Methodism, but above 
 the greatest in all the other Churches of Christendom. " Tak- 
 ing him altogether," writes his latest biographer, Mr. Tyer- 
 man, " Wesley is sui generis. He stands alone : he has had no 
 successor ; no one like him went before ; no contemporary was a 
 co-equal." " A greater poet," writes Dr. Dobbin, of the Church 
 of England, " may arise than Homer or Milton ; a greater theo- 
 logian than Calvin ; a greater philosopher than Bacon ; a 
 greater dramatist than any of ancient or modern fame ; but a 
 greater revivalist of the Churches than John Wesley never ! " 
 
 The time, indeed, is not distant when every historian who 
 regards the truth of history, or respects the judgment of his 
 contemporaries and posterity, will give to Mr. Wesley his true 
 place in both ecclesiastical and English history. High-church- 
 men, against whose bigotry and intolerance he protested; 
 rationalists and infidels, whose skepticism he refuted ; poets, 
 
66 THE WESLEY MEMOEIAL VOLUME. 
 
 historians, and essayists, whose irreligion he condemned; and 
 statesmen and philosophers, whose loose morality he assailed ; 
 have been slow to acknowledge his powerful influence upon 
 almost every phase of English thought. But the time will 
 come if it has not already come when all will say, with Mr. 
 Lecky : " If men may be measured by the work they have ac- 
 complished, John Wesley can hardly fail to be regarded as the 
 greatest figure who has appeared in the religious history of the 
 world since the days of the Reformation." "With the same 
 great writer, British and American authors will confess the 
 obligation of England and America to those religious teachers 
 who, " while the politicians were doing so much to divide, were 
 doing so much to unite, the two great branches of the English 
 race." With this greatest of English historians since the 
 death of Macaulay they will see though like him they may 
 think it " a strange thing " how it was " that, in spite of civil 
 war and of internatioilal jealousy, a movement which sprang 
 in an English university should have acquired so firm a hold 
 over the hearts and intellects of the American people." And 
 to this we add, they will further see how it was, that, by a re- 
 ciprocal influence, the English people, forgetting the same 
 enmities and conflicts, have been drawn so closely to their 
 American cousins. 
 
 The most brilliant essayists and historians who, since Wes- 
 ley's times, have written specifically on English thought and 
 English civilization, have been for the most part rationalists 
 and skeptics. It is not to be expected that they who are such 
 will in all things treat with fairness one with whose religious 
 convictions they have no sympathy; whose enthusiasm they 
 call f anatacism ; and whose holy life they denounce as asceti- 
 cism. What Mr. Wesley magnified as of chiefest importance 
 is foolishness to them. It cannot be understood by them, be- 
 cause it is only spiritually discerned. Wesley's experience in 
 the things of God is a mark for their wit and ridicule. Justi- 
 fication by faith alone, the new birth, the witness of the 
 
WESLEY AND METHODISM. 67 
 
 Spirit, heaven and hell, the resurrection of the dead, and 
 eternal judgment, are with them figments worthy to be classed 
 with the vain delusions of an effete mythology. Having no 
 belief in the eternal verities which with Wesley were convic- 
 tions, they regarded his writings and teachings, while weighing 
 their influence on English thought and civilization, solely in 
 the light of their own deistical or infidel philosophy, and the 
 language of those who are considered the great masters of 
 English prose. Judged by their standard, Wesley has exerted 
 no beneficial influence on civilization, like Yoltaire and Paine, 
 or on literature, like Rousseau and Hume. He added nothing, 
 they tell us, to the philosophy, nor did he add any thing to 
 the literature, of his age. He added nothing to its so-called 
 philosophy, it is true ; but he rescued many thousands from its 
 poison and death. And did he add nothing to its civilization ? 
 To lead a blameless life in a corrupt age, and by precept and 
 example turn thousands from profligacy and vice to virtue and 
 holiness did this, and a great deal more that Wesley accom- 
 plished in Church and State, add nothing to the civilization 
 of England ? 
 
 The writings of John Wesley, it is true, have not the splen- 
 did diction of the infidel author of " The Decline and Fall," or 
 the classic eloquence of that other infidel historian who traced 
 the history of England from its beginnings down to the close 
 of the reign of James II., last of the Stuart kings. But they 
 have been read by millions now testing, beyond the grave, the 
 realities of the things in which Wesley believed, and by mill- 
 ions more now living whose religion and lives have been 
 molded by the great truths which he preached, and about 
 which he wrote. Judged by this standard, did he not accom- 
 plish far more than any other religious writer of his day? 
 Are not his writings even now influencing more minds than 
 the writings of any other uninspired religious teacher since 
 Martin Luther wrote his Commentary on the Epistle to the 
 Romans? Wesley, as no one will question, was a master of 
 
68 THE WESLEY MEMOEIAL VOLUME. 
 
 English thought and of the English tongue. Few in his day 
 were more skilled in Hebrew, in Greek, and in Latin. To 
 him, at an early day, the principal languages of the continent 
 of Europe were familiar studies. Excellent grammars, in 
 English, of several of these tongues the old and the new 
 were made by Mr. Wesley at a time when, in England, gram- 
 mars in English of the ancient tongues were things unknown, 
 and philology was an undeveloped science. His translations 
 from three of the languages of modern Europe are among the 
 best hymns of the Wesleyan Hymn Book. He was not only a 
 master of tongues, but a master of logic and rhetoric. His edu- 
 cation was classic ; his culture all that the oldest English uni- 
 versity, severe study, a retentive memory, and great intel- 
 lectual powers, could bestow. If he had formed his style on 
 the classic model of Tully's Epistles to Pomponius Atticus if 
 he had copied the best writers of the Augustan age of English 
 literature who doubts that he might have attained preemi- 
 nence in the realm of letters ? Lord Macaulay says : " He was 
 a man whose eloquence and logical acuteness might have ren- 
 dered him eminent in literature." But all mere literary fame 
 John Wesley sacrificed, and he sacrificed it for a purpose. He 
 who would not wear " a fine coat " that he might satisfy the 
 hungry with bread, laid aside " a fine style " that he might 
 make the Gospel of our salvation plain to the miners of Corn- 
 wall, the colliers of Kingswood, and the felons of Newgate. 
 His words may not have been, in the judgment of his critics, 
 " with excellency of speech," but they were " in demonstration 
 of the Spirit, and of power." Like St. Paul whom Wesley 
 more nearly resembled than any other man has resembled that 
 great apostle Wesley was called a babbler by the Epicurean 
 statesmen and philosophers of his times. The Gospel preached 
 by Mr. Wesley was foolishness to Horace Walpole, but to 
 millions it has been " Christ, the power of God and the wisdom 
 of God." 
 
 But let Mr. Leslie Stephen, the skeptical author of the 
 
WESLEY AND METHODISM. 69 
 
 " History of English Thought in the Eighteenth Century," who 
 tells us that "Wesley "added nothing to the stores of English 
 rhetorical prose," and that his " writings produced nothing val- 
 uable in themselves, either in form or substance," say what he 
 really thinks of Mr. Wesley's literary powers. " It would be 
 difficult," says this writer, " to find any letters more direct, forc- 
 ible, and pithy in expression. He goes straight to the mark 
 without one superfluous nourish. He writes as a man confined 
 within the narrowest limits of time and space, whose thoughts 
 are so well in hand that he can say every thing needful within 
 those limits. The compression gives emphasis, and never causes 
 confusion. The letters, in other words, are the work of one who 
 for more than half a century was accustomed to turn to account 
 every minute of his eighteen working hours." " Wesley's elo- 
 quence," says this same writer, " is in the direct style, which 
 clothes his thoughts with the plainest language. He speaks of 
 what he has seen ; he is never beating the air, or slaying the 
 dead, or mechanically repeating thrice-told stories, like most of 
 his contemporaries. His arguments, when most obsolete in their 
 methods and assumptions, still represent real thought upon ques- 
 tions of the deepest interest to himself and his hearers." " We 
 can fancy," he adds, " the venerable old man, his mind enriched 
 by the experience of half a century's active warfare against 
 vice, stained by no selfishness, and liable to no worse accusa- 
 tion than that of a too great love of power, and believe that his 
 plain, nervous language must have carried conviction and chal- 
 lenged the highest respect." After thus writing, Mr. Leslie 
 Stephen asserts that Wesley's " thoughts run so frequently in 
 the same grooves of obsolete historical speculation" the ital- 
 ics are ours " that he has succeeded in producing no single 
 book satisfactory in a literary sense." And yet we venture to 
 say that Wesley's plain, terse, and direct English had almost as 
 much influence upon what Mr. Buckle calls "the cumbrous 
 language and long-involved sentences " of the times which im- 
 mediately preceded the great revivalist, as his preaching had 
 
70 THE WESLEY MEMORIAL VOLUME. 
 
 upon a lethargic Church and a sinful world. * For it was Wes- 
 ley's powerful influence secret, it is true, but none the less 
 powerful upon the literature of his day, which, more than 
 any thing else, discarded the old, and introduced what Mr. 
 Buckle calls " a lighter and simpler style " a style " more rap- 
 idly understood," adds Mr. Buckle, and " better suited to the 
 exigencies of the age." 
 
 - But we are further told by Mr. Leslie Stephen that "Wes- 
 ley's writings possess " nothing more than a purely historical 
 interest ; " that Wesley's theology, because of its " want of 
 any direct connection with speculative philosophy," is "con- 
 demned to barrenness ; " that, having " no sound foundation in 
 philosophy," Wesleyanism " has prevented the growth of any 
 elevated theology, and alienated all cultivated thinkers." 
 
 The above fairly represents much of the criticism to which 
 Mr. Wesley and Methodism have been subjected. Its author 
 belongs to a class of writers who can be somewhat just to 
 Methodism when it comes into comparison with other forms 
 of evangelical Christian thought. But while their testimony 
 in that respect is invaluable and we have seen what it is, 
 for we have put them on the stand and heard their witness 
 for Methodism and its founder these writers see neither in 
 Methodism nor in any other phase of thought which has 
 the plenary inspiration of the Bible as its basis any thing ex- 
 cept a weak and blind superstition. The facts of the great 
 revival they affect to describe with the fidelity and accuracy of 
 historians. But to them these facts are mere emotional phe- 
 nomena, or phenomena which they ascribe to mere natural 
 and secondary causes, and not to any supernatural and divine 
 power. 
 
 And has the great revival been " condemned to barrenness ? " 
 Have all "cultivated thinkers" been "alienated" from it? 
 Has Wesley left no permanent influence on English thought ? 
 Do his writings possess " nothing more than a purely historical 
 interest ? " How is it, then, that Kis followers are numbered 
 
WESLEY AND METHODISM. 71 
 
 by millions ? How is it that these are found all over ths Chris- 
 tian world, numbering thousands whom the Christian world 
 regards as " cultivated thinkers ? " If it has been " condemned 
 to barrenness," what mean its myriad Christian temples ? its 
 many hundred universities, and colleges, and seminaries of 
 learning ? its many thousand educated men in the ministry, in 
 law, in medicine, in philosophy, in science, and in government ? 
 What will one say of its thousand printing-presses? of its 
 great publishing houses ? its .newspapers, its magazines, its re- 
 views ? its tracts and books ? its great benevolent institutions ? 
 its orphan asylums? its homes for the poor and outcast? its 
 great missionary and Sunday-school societies? What means 
 the aggressive force which constantly enlarges its borders? 
 How is it that in a little over a hundred years it has accom- 
 plished results which are the wonder of the world? How 
 is it that in many parts of the world, the old and the new, it is 
 to-day increasing in a greater ratio than at any period since its 
 beginning? What means its influence upon other Churches, 
 upon their theology and practice ? Is Calvinism, or any other 
 phase of Christian theology which Wesley combated, the 
 same it was when Wesley -began to write against it ? Have 
 they not been greatly modified by Wesley's teachings, by Wes- 
 ley's spirit, and by Wesley's catholicity ? Since Wesley spoke 
 and wrote, and exemplified what he spoke and wrote by his 
 own beautiful life, have not the evangelical Churches been 
 drawing nearer and nearer together ? Are they not more 
 sweetly striving together for " the faith once delivered to the 
 saints ? " Is there not a more harmonious endeavor to " keep 
 the unity of the spirit in the bond of peace ? " 
 
 And have Wesley's writings " nothing more than a purely 
 historical interest \ " How is it that there are over a hundred 
 
 
 
 thousand Methodist preachers now living, who have not only 
 read Wesley's sermons, but studied them, prayed over them, and 
 before received into the traveling connection been examined on 
 them ? And who will say how many thousands more are now in 
 
72 THE WESLEY MEMOEIAL VOLUME. 
 
 heaven who did the same thing ? And has this great army of 
 itinerant and local preachers, the living and the dead, exer- 
 cised no influence upon English thought ? And have not mill- 
 ions of pages in newspapers, in magazines, in reviews, and in 
 tracts and books, been written to illustrate, to defend, and to 
 enforce the writings which Wesley left to his followers ? The 
 writings of what other religious teacher outside of revelation 
 have been so extensively read, or left a wider and deeper trace 
 on the Anglo-Saxon mind and heart ? 
 
 But what is English thought, about which we hear so much 
 from a certain class of writers ? With them it means not the 
 old theology of Moses and St. Paul, nor even that of Socrates 
 and Plato ; but it means the old philosophy of Leucippus, 
 Democritus, and Lucretius, and of their disciples in skepticism, 
 Hobbes and Hume, Voltaire and Kousseau, Spencer and Dar- 
 win. It means whatever is skeptical in thought, whatever its 
 modifications may be, whether atheism, deism, infidelity, ration- 
 alism, or whatever is included in what is called the speculative 
 philosophy, and is opposed to the Bible as a written revelation 
 of God and his will. This, with certain writers, is the whole 
 of English thought. The " cultivated thinkers " are all found 
 there, and nowhere else. Every thing else, provided it savor 
 directly or indirectly of revealed religion, is excluded. And 
 yet, perhaps, not all of revealed religion. For if one profess- 
 ing to believe in the sacred Scriptures so interprets them as to 
 exclude the divinity of Christ, the doctrine of human deprav- 
 ity, the necessity of repentance, the new birth, the witness of 
 the spirit, holiness, and the existence of heaven and hell, espe- 
 cially the latter, he may be taken, by an act of philosophic 
 grace, into the number of the " cultivated thinkers." Such an 
 one is admitted into the "charmed circle of speculative philoso- 
 phy because he is only half a religionist at the most. He is 
 not fully in the light of the true philosophy, but he is not alto- 
 gether in darkness. There is hope that he may emerge out of 
 the dim and shadowy twilight of a semi-philosophy into the 
 

 WESLEY AND METHODISM. 73 
 
 bright and unclouded noon of the philosophy of " cultivated 
 thinkers." Hence, perhaps, Samuel Clarke and Benjamin 
 Hoadley have left some impress upon English thought ; upon it 
 can be found no traces of Philip Doddridge and John Wesley. 
 We thank God that these devoted ministers of the Lord Jesus 
 added nothing to English thought, as English thought is in- 
 terpreted by the skeptics. As already noticed, the only influ- 
 ence John Wesley exerted upon English thought in their 
 sense of it, has been to save millions of the English-speak- 
 ing race from its blight and its curse. Had it not been for 
 Wesley's burning love of souls for whom Jesus died, and his 
 apostolic zeal to pluck them as brands from the burning ; had 
 it not been for his faithful Gospel-preaching in church and 
 chapel, in barns and the open air ; and had it not been for the 
 thoroughly evangelical tracts, and treatises, and hymns, and 
 sermons which came trooping from his unresting pen, the so- 
 called English thought would have embraced millions deliv- 
 ered by Wesley's labors from its skepticism and death. 
 
 If John Wesley has left no trace upon true English thought 
 not the English thought of the skeptics how is it that his 
 name, his life, and his labors are now filling a much larger 
 space in the English literature of the day than those of any 
 other uninspired Christian teacher that has ever lived ? How 
 is it that these are so much the theme not only of the religious 
 newspapers, and magazines, and reviews, and books issued 
 from Methodist printing-presses and the printing-presses of 
 other evangelical Churches, but of the secular histories- and 
 quarterlies of the times ? How is it that there is, at this mo- 
 ment, a revival of thought on his life and work all over the 
 world'? How is it that so many, in other evangelical Churches, 
 are emulating one another to do honor to his memory ? How 
 is it that even the skeptical historians of English thought and 
 of English life though they do not give to him the full place 
 to which he is entitled are yet assigning him, with Mr. 
 Buckle, the chief est place among " theological statesmen," and, 
 
74 THE WESLEY MEMOEIAL VOLUME. 
 
 with them all, the highest rank among Church revivalists and 
 reformers? And how is it that the Established Church of 
 England, from whose pulpits he was so rudely shut out, is 
 now, though late, claiming him as her own as the one to 
 whom she is most indebted for deliverance from rationalism 
 and French infidelity on the one hand, and a lifeless formalism 
 and an arrogant claim to Poprish infallibility on the other '? 
 
 Witness England's recent tribute to the Wesleys ! A sculpt- 
 ured memorial of John and Charles Wesley not long since 
 was unveiled by Dean Stanley in Westminster Abbey. The 
 worthy Dean, who delivered the address on the occasion, spoke 
 of the Wesleys as those whom the Church of England de- 
 lighted to honor, and hoped that no one would deny to them a 
 place in that .venerable mausoleum of England's noble dead. 
 Fitting place for a sculptured memorial' of the brothers ! For 
 to none of the many eminent dead whose memory that splendid 
 old Abbey perpetuates has England been more indebted than 
 to John Wesley, the great Methodist reformer, and to Charles 
 Wesley, the great Methodist lyric poet. Nor is all acknowledg- 
 ment of England's indebtedness to the Wesleys a thing of such 
 recent date. When the music of Charles Wesley, Jun., like the 
 effect of David's harp on King Saul, revived the spirit of King 
 George III., the old king, laying a hand on one of the shoul- 
 ders of the musician, said : " To your uncle, Mr. Wesley, and 
 your father, and to George Whitefield and the Countess of 
 Huntingdon, the Church in this realm is more indebted than 
 to all others." 
 
 If the Bible is the inspired word of God ; if God out of 
 Christ is a consuming fire ; if the Gospel of Christ is the pow- 
 er of God unto salvation ; if, without faith in Christ as the 
 only sacrifice for sin, no one can be delivered from its con- 
 demnation and guilt"; if the blood of Christ alone can cleanse 
 the defiled and polluted heart ; if the fruits of the Spirit are 
 the only sure evidence of acceptance with God, and holiness 
 the only fitness for an inheritance with the sanctified ; if Christ 
 
WESLEY AND METHODISM. 75 
 
 is judge of quick and dead ; and if believers in Christ are re- 
 warded with the crown of eternal life, and all unbelievers pun- 
 ished with the pains of eternal death then an impress, greater 
 than that made by any other Englishman, has Wesley made 
 upon the Anglo-Saxon mind and heart. If it be a supreme 
 work to revive a lifeless Church and awake it to its true mis- 
 sion on earth to be instrumental in saving the greatest number 
 of souls from death, and to exert the greatest and widest influ- 
 ence for good while living, and, when dead, keep it alive by 
 the recollection of a life of perfect consecration to Christ and 
 unselfish devotedness to the best and highest interests of man, 
 then John Wesley must be regarded the greatest of English 
 revivalists and reformers. And if, after death, to speak to 
 millions of the English-speaking race in the writings which 
 one has left behind him with the same authority with which 
 his utterances in life were received by comparatively a few 
 thousand, be any evidence that one has left an impress upon 
 English thought then John Wesley, the founder of Meth- 
 odism, has exercised a more powerful influence upon true 
 English thought than any other Englishman, living or dead. 
 Finally, if John Wesley, claiming the world as his parish, 
 with no spirit of a sectarian and with no thought of founding 
 a Church, has founded a great Church which has been instru- 
 mental in winning more trophies to the Cross of Christ than 
 any other if he has infused his own apostolic spirit into the 
 other evangelical Churches and made them better witnesses for 
 Jesus and the resurrection then John Wesley is not only 
 " the greatest figure who has apppeared in the religious history 
 of the world since the days of the Reformation," but since the 
 days of the apostles. And such will be the deliberate judgment 
 which the ages will pronounce upon the life and labors of 
 John Wesley, " who devoted," says Lord Macaulay, " all his 
 powers, in defiance of obloquy and derision, to what he sin- 
 cerely considered the highest good of his species." 
 
WESLEY AND THE CHTJECH OF ENGLAND. 
 
 THE Methodism of to-day will never be understood until the 
 history of its founder is rightly understood ; and neither 
 the history of Wesley himself, nor the character of his life- 
 work, can ever be understood, until it is recognized that his life 
 was divided into two distinct, and in many respects sharply-con- 
 trasted, periods the period preceding, and the period following 
 the spring of 1738. Much confusion and error have arisen from 
 failing to recognize the critical changes and the momentous de- 
 velopments which have marked the course of certain statesmen, 
 who have been unjustly accused of treachery, of holding at one 
 and the same time a medley of conflicting opinions, and of hav- 
 ing no honest and real principles at all. Similar confusion has 
 arisen as to Wesley's opinions and principles from failing to 
 observe the fact to which I have referred. The opinions of his 
 earlier years have often been attributed to him as his perma- 
 nent convictions and principles, although he had abandoned 
 them fifty years before his death, while the real principles 
 which guided all his course as the founder of Methodism have 
 apparently never been apprehended at all by many who have 
 undertaken to pronounce on the subject both of Wesley him- 
 self and of the community which he founded. It is my pres- 
 ent purpose to exhibit, as clearly as I can, what Wesley was after 
 his High-Church views were abandoned in 1738, and to indicate 
 also, at least in part, how the Methodism which he founded was 
 molded' by the principles which he then adopted, and which 
 became ever afterward the controlling principles of his life and 
 work. 
 
 Let 1738 be well marked. Wesley's inner and essential High 
 Churchmanship belongs to the period preceding that date. His 
 
WESLEY AND THE CHURCH OF ENGLAND. 77 
 
 Churchmanship in after-life, and through the space of half a 
 century, included neither high sacramentarian doctrine nor serv- 
 ile veneration for rubrics, nor any belief in either the virtue 
 or the reality of what is commonly called " the apostolical suc- 
 cession." 
 
 Wesleyan writers take their stand here. None have shown 
 so distinctly and fully the rigid and excessive Churchmanship 
 of Wesley up to the date 1738. But they insist that from 
 that date every thing was essentially different, and that the 
 essential difference very swiftly developed into striking results. 
 
 The High Churchman, they argue, makes salvation to be di- 
 rectly dependent on sacramental grace and apostolical succession. 
 Whereas the Evangelical Believer the man who has received 
 the doctrine of salvation by faith as it was taught by Peter 
 Bohler, and as it is understood by the Reformed Churches in 
 general, learns from St. Paul that " faith cometh by hearing, 
 and hearing by the Word of God." Hence, according to his 
 conviction, the Christian salvation justification, regeneration, 
 and sanctification must be realized by means of the " truth as 
 it is in Jesus." Truth and life are for him indissolubly associ- 
 ated. He cannot forget the words of the Word Himself : " Sanc- 
 tify them through thy truth ; thy wprd is truth ; " and again, 
 " I am the way, the truth, and the life ; " nor the words of St. 
 Paul, when he speaks of himself and his fellow-workers as 
 " by manifestation of the truth commending " themselves " to 
 every man's conscience in the sight of God." It is the truth 
 in the sacraments, according to his view, which fills them with 
 blessing to those who receive them with faith ; they are " signs 
 and seals" eloquent symbols and most sacred pledges but 
 they are not in and of themselves saturated with grace and life ; 
 they are not the only ' organ and vehicle through which grace 
 flows to the members of Christ's mystical body, altogether irre- 
 spective of any divine truth apprehended and embraced by the 
 mind and heart of the believer. 
 
 They admit that, up to 1738, Wesley had been a High-Church 
 
78 THE WESLEY MEMORIAL VOLUME. 
 
 Ritualist, but they insist that all his life afterward he taught 
 the Evangelical doctrine of salvation by faith; that he very 
 soon, and once for all, discarded the " fable," as he called it, of 
 " apostolical succession ; " and that he presently gave up all that 
 is now understood to belong to the system, whether theological 
 or ecclesiastical, of High-Church Anglo-Catholicism. "The 
 grave-clothes of ritualistic superstition," they say, " still hung 
 about him for awhile, even after he had come forth from the 
 sepulcher, and had, in his heart and soul, been set loose and 
 free ; and he only cast them off gradually. But the new prin- 
 ciple he had embraced led," as they affirm, " before long to his 
 complete emancipation from the principles and prejudices of 
 High-Church ecclesiasticism." 
 
 Such language as this may seem to High Churchmen harsh, 
 and perhaps uncharitable, but the one question really is, how 
 far it is warranted by the history and recorded sentiments of 
 Wesley himself after the year 1738. Modern Wesleyans can- 
 not be expected to be more High-Church than their founder. 
 I propose, accordingly, to show now, in some detail, what Wes- 
 ley did actually claim and hold as to matters ecclesiastical 
 during the half-century which followed his " conversion." 
 Ecclesiastical claims and theories are founded on theological 
 
 * O 
 
 dogmas. We shall see how the newly-received doctrines of 
 grace and of faith gave color and form to the ecclesiastical prin- 
 ciples of the founder of Methodism. 
 
 It is hard to conceive views as to the public ministry of the 
 word, and the government and discipline of the Church, more 
 hazardous and untenable, according to the standard of High 
 Churchmen, than those which were maintained by John 
 Wesley. 
 
 He held, as I will presently show, after the year 1745, that 
 the office of presbyter or priest and that of bishop being orig- 
 inally, and essentially one, he, as a presbyter, had the abstract 
 ind essential right to ordain presbyters, in a new sphere a 
 sphere of his own creation, so to speak if by his so doing 
 
WESLEY AND THE CHUECH OF ENGLAND. 79 
 
 neither he nor they whom he ordained became intruders into 
 other communions, or trespassers within other jurisdictions. 
 Acting on this principle, he ordained " presbyters," and even 
 " superintendents," * or bishops, for America ; he ordained 
 presbyters for Scotland; and eventually even conceived him- 
 self to be constrained to ordain presbyters to assist him in ad- 
 ministering the sacraments to his own Societies in England, one 
 of his strong pleas being, that the clergy, in many instances, 
 would not admit his people to the Lord's Supper. Indeed, 
 there is high authority the authority of Samuel Bradburn, 
 one of his ablest and most eminent preachers for saying that 
 Wesley went so far, at the Conference of 1Y88, as to consecrate 
 one of his English preachers as "superintendent," or bishop. 
 The Methodist Conference did but extend this principle to 
 its obvious consequences when, a few years after his death, 
 those of them whom -Wesley had already ordained were pre- 
 sumed to have the power to share their prerogatives with their 
 brethren and partners in common charge of the Societies, so 
 that all the Societies which desired it might receive the sacra- 
 ments from their own preachers. 
 
 Quite as radical, indeed, as any opinion of a modern Meth- 
 odist on these points, and far more startling, as coming from 
 John Wesley, is the following passage contained in the Min- 
 utes of Conference for the year already noted, 1745 : 
 
 Q. 1. Can he be a spiritual governor of the Church who is not a be- 
 liever nor member of it ? 
 
 A. It seems not: though he maybe a governor in outward things by a 
 power derived from the King. 
 
 Q. 2. What are properly the laws of the Church of England ? 
 
 A. The rubrics ; and to those we submit as the ordinance of man, for 
 the Lord's sake. 
 
 * In Wesley's time, the senior preacher in charge was called " assistant," not, as 
 now, "superintendent," and the junior preachers, "helpers." "Superintendent," 
 in Wesley's ecclesiastical nomenclature, meant u bishop ; " he held, of course, 
 that his " superintendents," or " bishops," were not in order, but only in office, 
 distinguished from presbyters. 
 
80 THE WESLEY MEMOEIAL VOLUME. 
 
 Q. 3. But is not the will of our governors a law? 
 
 A. No ; not of any governor, temporal or spiritual. Therefore, if any 
 bishop wills that I should not preacli the Gospel, his will is no law to 
 me. 
 
 Q. 4. But what if he produce a law against your preaching ? 
 
 A. I am to obey God rather than man. 
 
 Q. 5. Is Episcopal, Presbyterian, or Independent church government 
 most agreeable to reason ? 
 
 A. The plain origin of Church government seems to be this. Christ 
 sends forth a preacher of the Gospel. Some who hear him, repent and 
 believe the Gospel. They then desire him to watch over them, to build 
 them up in the faith, and to guide their souls in the paths of righteous- 
 ness. 
 
 Here, then, is an independent congregation subject to no pastor but 
 their own; neither liable to be controlled in things spiritual by any 
 other man or body of men whatsoever. 
 
 But soon after, some from other parts, who are occasionally present 
 while he speaks in the name of Him that sent, him, beseech him to come 
 over to help them also. Knowing it to be the will of God, he consents, 
 yet not till he has conferred with the wisest and holiest of his congrega- 
 tion, and, with their advice, appointed one or more who have gifts and 
 grace to watch over the flock till his return. 
 
 If it pleases God to raise another flock in the new place, before he 
 leaves them he does the same thing, appointing one whom God has fitted 
 for the work to watch over these souls also. In like manner, in every 
 place where it pleases God to gather a little flock by His Word, he ap- 
 points one in his absence to take the oversight of the rest, and to assist 
 them of the abilities which God giveth. These are deaoons, or servants 
 of the Church, and look on the first pastor as their common father. 
 And all these congregations regard him in the same light, and esteem 
 him still as the shepherd of their souls. 
 
 These congregations are not absolutely independent; they depend on 
 one pastor, though not on each other. 
 
 As these congregations increase, and as their deacons grow in years 
 and grace, they need other subordinate deacons or helpers, in respect of 
 whom they may be called presbyters or elders, as their father in the Lord 
 may be called the bishop or overseer of them all. 
 
 Q 6. Is mutual consent absolutely necessary between the pastor and 
 his flock ? 
 
 A. ]STo question. I cannot guide any soul unless he consent to be 
 
WESLEY AND THE CHUECH OF ENGLAND. 81 
 
 guided by me. Neither can any soul force me to guide him if I consent 
 not. 
 
 Q. 7. Does the ceasing of this consent on either side dissolve that re- 
 lation ? 
 
 A. It must, in the very nature of things. If a man no longer consent 
 to be guided by me, I am no longer his guide : I am free. If one will 
 not guide me any longer, I am free to seek one who will. 
 
 This remarkable extract contains implicitly the whole theory 
 of Methodist government and discipline, regarded as an or- 
 ganization created and controlled by Wesley for the purpose 
 of converting souls and of watching over his converts. Wes- 
 ley regarded himself as a sort of bishop, his " assistants " or 
 chief preachers in charge as quasi-presbyters, and the junior or 
 probationary " helpers " as a sort of deacons. If he never car- 
 ried out this conception thoroughly in practice, and especially 
 never conceded to his chief preachers generally the distinct 
 status of presbyters, it was because he cherished, more or less, 
 though with heavy doubts and misgivings, the hope that the 
 bishops of his Church might be brought to give virtual effect 
 to his desires, and that Methodism might become an affiliated 
 branch of the Church of England. 
 
 It is true, indeed, and it is very singular, that even at the 
 time he penned the remarkable extract just given, Wesley still 
 retained some relics of his ecclesiastical High Churchnianship. 
 The date of the minute is August, 1745. On December 27, of 
 the same year, he prints in his journal a letter to his brother-in- 
 law, Hall a letter well-known and often quoted by Churchmen 
 in which he upholds the doctrines of apostolical succession, 
 and of the three-fold order of the ministry. On the very next 
 page of his journal, however, under date January 20, 1746 
 and no doubt the juxtaposition was calculated and intended by 
 the journalist he declares and publishes his definitive renun- 
 ciation of these self -same views, as the result of reading Lord 
 (Chancellor) King's "Account of the Primitive Church." 
 From this conclusion he never afterward swerved. It is well 
 
82 THE WESLEY MEMORIAL VOLUME. 
 
 known that in a letter to his brother Charles many years 
 afterward, (1785,) he spoke of " the uninterrupted succession " 
 as " knowing it to be a fable, which no man ever did or can 
 prove." 
 
 During his subsequent course he repeatedly speaks of himself 
 as " a Scriptural Episcopos ; " and, as we have seen, he acted 
 on this persuasion. 
 
 In the " Disciplinary Minutes " for 1746, it is said, that the 
 Wesleys and their helpers may, " perhaps, be regarded as extra- 
 ordinary messengers, designed of God to provoke the others 
 to jealousy." The following suggestive question and answer 
 are also given in the same Minutes : 
 
 Q. Why do we not use more form and solemnity in the receiving of a 
 new laborer ? 
 
 A. We purposely decline it : first, because there is something of stateli- 
 ness in it; second, because we would not make haste. We desire to 
 follow Providence as it gradually opens. 
 
 The Minutes for 1747 contain the following decisive series 
 of questions and answers : 
 
 Q. 6. Does a church in the New Testament always mean a single 
 congregation ? 
 
 A. We believe it does. We do not recollect any instance to the con- 
 trary. 
 
 Q. 7. What instance or ground i there, then, in the New Testament, 
 for a NATIONAL Church ? 
 
 A. We know none at all. We apprehend it to be a merely political 
 institution. 
 
 Q. 8. Are the three orders of bishops, priests, and deacons plainly 
 described in the New Testament ? 
 
 A. We think they are ; and believe they generally obtained in the 
 Churches of the apostolic age. 
 
 Q. 9. But are you assured that God designed the same plan should 
 obtain in all Churches throughout all ages ? 
 
 A. We are not assured of this ; because we do not know that it is as- 
 serted in Holy Writ. 
 
WESLEY AND THE CHUECH OF ENGLAND. 83 
 
 Q. 10. If this plan were essential to a Christian Church, what would 
 become of all the foreign Reformed Churches ? 
 
 A. It would follow they are no parts of the Church of Christ; a con- 
 sequence full of shocking absurdity. 
 
 Q. 11. In what age was the divine right of Episcopacy first asserted 
 in England ? 
 
 A. About the middle of Queen Elizabeth's reign. Till then all the 
 bishops and clergy in England continually allowed and joined in the 
 ministration of those who were not episcopally ordained. 
 
 Q. 12. Must there not be numberless accidental varieties in the gov- 
 ernment of various Churches ? 
 
 A. There must, in the nature of things. For as God variously dis- 
 penses his gifts of nature, providence, and grace, both the offices them- 
 selves and the officers in each ought to be varied from time to time. 
 
 Q. 13. Why is it that there is no determinate plan of church-govern- 
 ment appointed in Scripture ? 
 
 A. Without doubt, because the wisdom of God had a regard to this 
 necessary variety. 
 
 Q. 14. Was there any thought of uniformity in the government of all 
 Churches until the time of Constantino ? 
 
 A. It is certain there was not, and would not have been then had men 
 consulted the Word of God only. 
 
 So far "Wesley had traveled since 1738 ; so thoroughly differ- 
 ent were his views in 1747 from what they had been in 1735 ; 
 so profound was the contradiction between the principles of 
 the Oxford Methodist, and of the founder of the Methodist 
 Connection of Societies. The former was a priest and pastor 
 among " the schools of the prophets," devoted to the rubrics 
 and order of his Church ; the latter was an itinerant evangelist 
 for his nation and the world, loving his National Church, in- 
 deed, but regarding it as a " political institution," and always 
 prepared to sacrifice, if it were necessary, his Churchmanship 
 to what he regarded as his higher and wider mission as a 
 preacher and teacher of the Gospel to all men. Nearly forty 
 years later, in 1785, in the letter to his brother Charles, lately 
 referred to, "Wesley re-affirms all that he had said in the " Min- 
 utes " I have quoted, and even speaks more decisively as to the 
 6 
 
84 THE WESLEY MEMOKIAL VOLUME. 
 
 definition and character of the Church of England. It is true 
 that one of his latest sermons, that on "The Ministerial 
 Office," preached in 1790, flames with indignation against un- 
 authorized intruders into the office of the " priesthood," whom 
 he compares to Korah and his fellows. But it must be remem- 
 bered that he regarded ordination by himself, conferred on one 
 of his preachers, as equally valid with any that might have 
 been bestowed by the hands of any bishop of whatever Church. 
 What he objected to in some of his preachers was, that they 
 had presumed to administer the sacraments when he had not 
 appointed them. " Did we ever appoint you," he asks in this 
 sermon, "to administer sacraments, to exercise the priestly 
 office? Where did I appoint you to do this? Nowhere 
 at all!" 
 
 Nevertheless, in 1Y75, writing to a Tory statesman, Wesley 
 described himself as " a., High Churchman, the son of a High 
 Churchman ; " and this fact is sometimes brought forward as 
 evidence that he retained through life, substantially unchanged, 
 the principles of his Oxford Ritualistic Churchmanship. The 
 more, however, the question is investigated, the more untena- 
 ble will any such view appear. Wesley was never a political 
 Low Churchman. He had no Dissenting predilections, or Pu- 
 ritan punctilios, or latitudinarian laxity. He was a Tory in 
 Church and State. But during the last forty or fifty years of 
 his life he altogether abandoned the positive principles of 
 High Churchmanship, both in theology and in relation to 
 ecclesiastical government. The letter to which I have referred 
 was, however, one in which he put prominently, forward his 
 Toryism, as regarded from a political point of view, in order 
 that he might the better commend the argument of his letter 
 to the attention of a Tory statesman. He was writing to Lord 
 North on behalf of the revolted American colonists, urging 
 counsels to which it would have been well if the Government 
 had listened. He was writing on a political question to a poli- 
 tician. Accordingly he says, "Here all my prejudices are 
 
WESLEY AND THE CHURCH OF ENGLAND. 85 
 
 against the Americans ; for I am a High Churchman, the son 
 of a High Churchman, bred up from my childhood in the 
 highest notions of passive obedience and non-resistance." 
 These words indicate the scope and bearing of the High 
 Churchmanship of which he speaks. And yet it is curious 
 how he goes on to illustrate, even in the political sphere, the 
 independence and liberal tone of his Toryism. He proceeds 
 thus: "And yet, in spite of all my long-rooted prejudices, I 
 cannot avoid thinking, if I think at all, these, an oppressed 
 people, asked for nothing more than their legal rights, and that 
 in the most modest and inoffensive manner that the nature of 
 the thing would allow." 
 
 His actual position in regard to High Church and Low 
 Church to Anglicanism and Nonconformity is very clearly t 
 indicated in the following passages. In his journal, under date 
 of Friday, March 13, 1747, he write*: "In some of the follow- 
 ing days I snatched a few hours to read i The History of the 
 Puritans.' I stand in amaze ; first, at the execrable spirit of 
 persecution which drove those venerable men out of the Church, 
 and with which Queen Elizabeth's clergy were as deeply tinct- 
 ured as ever Queen Mary's were ; secondly, at the weakness of 
 those holy confessors, many of whom spent so much of their 
 time and strength in disputing about surplices and hoods, or 
 kneeling at the Lord's Supper." In April, 1Y54, again he 
 writes : " I read Dr. Calamy's i Abridgment of Mr. Baxter's 
 Life.' In spite of all the prejudices of education, I could not 
 but see that the poor Nonconformists had been used without 
 justice or mercy, and that many of the Protestant bishops of 
 King Charles (the Second) had neither more religion nor 
 humanity than the Popish bishops of Queen Mary." But 
 still more decisive, perhaps, as to the limited and modified 
 sense in which alone Wesley could be regarded as a High 
 Churchman, even when he described himself as such, is the 
 following passage, written two years later than his letter to 
 Lord North, namely, in 1T77. In it he is, notwithstanding 
 
86 THE WESLEY MEMOEIAL VOLUME. 
 
 his letter of 1775, appealing to Dissenters to show loyalty to 
 the King in the struggle then going on with the revolted col- 
 onies ; and he exclaims : " Do you imagine there are no High 
 Churchmen left? Did they all die with Dr. Sacheverell? 
 Alas ! how little you know of mankind ! Were the present 
 restraint taken off, you would see them swarming on every 
 side, and gnashing upon you with their teeth. ... If other 
 Bonners and Gardiners did not arise, other Lauds and Shel- 
 dons would, who would either rule over you with a rod of iron, 
 or drive you out of the land." 
 
 We have seen how far Wesley had traveled since 1738. The 
 investigation which we have thus far conducted is fundamental 
 to any correct view of the relations of Methodism to the Church 
 of England. There are some who still hope that a violent and 
 entire breach between Methodism and the Church of England 
 may yet be averted. But \)f this there can be no hope, if the 
 position and the principles of Wesley himself are forever to be 
 misunderstood. Those who at the same time summon Meth- 
 odists, on the authority of their founder, to return to the fold of 
 the Church of England, and deny to their pastors and preachers 
 the status of ministers, both mistake the facts of the case, so far 
 as Wesley himself was concerned, and do all that lies in their 
 power, so far as modern Methodism is concerned^ to widen sep- 
 aration into alienation, to harden and provoke independence into 
 animosity and antagonism. Wesley had plans dreams, many 
 may think them by which he conceived that the Methodist 
 organization, as such, might in great part have been attached to 
 the Church of England, might have been the means of largely 
 reviving that Church, of absorbing not a little of explicit and 
 professed Dissent, of making the Church living and national 
 throughout the land. He feared that, if this did not come to pass, 
 if nothing were done by the rulers of the Church toward meeting 
 his views, his people would, after his death, become a separate 
 people. In his independent organization of American Meth- 
 odism, he embodied in general his own ideal of an independent 
 
WESLEY AND THE CHURCH OF ENGLAND. 87 
 
 ]\Athodist Church. He knew full well the mind of many of his 
 leading preachers, headed by Dr. Coke, as to the high benefit 
 and desirableness, if not the necessity, of Methodism in En- 
 gland becoming an independent organization. But he desired 
 to postpone such a consummation as long as possible, and to 
 .prevent it if possible. He was bent upon securing for his own 
 Church the utmost space and opportunity for effecting an or- 
 ganic union with his Societies, and he endeavored so to use 
 his influence to the last as to keep as many of his people at- 
 tached to the Church as possible, and at least to preclude a sep- 
 aration on dissenting principles. It is wonderful how long and 
 how far his influence has extended. Even such a policy as that 
 represented in the pastorals of the Bishop of Lincoln, and ex- 
 emplified in the outrage recently inflicted by the Yicar of 
 Owstoii Ferry, has not fully availed to drive Methodism to 
 make a breach with the Church of England. It may yet be 
 possible, by a wise and generous policy, to retain many friends 
 in the Methodist Connection who hold that it is well, apart 
 from all voluntary communions, to have a liberal Protestant 
 Established Church ; or who, at all events, are opposed to a 
 disestablishment agitation. But it is no more possible, by 
 quoting the authority of Wesley, on the one hand to win back, 
 than it is by petty persecutions on the other to drive back, 
 any appreciable number of Methodists into the ranks of the 
 Church. All that such conduct can do is to irritate and alien- 
 ate at large. 
 
 In fact, the principles which Wesley embraced in 1738 de- 
 termined all his future course, and every step he afterward took 
 looked toward separation and independence, unless, in good 
 time, Methodism could somehow be taken up into organic union 
 with the Church of England, and yet left as a system in its 
 substantial integrity. It is evident from the terms of the Deed 
 Poll, by which, in 1784, he legally constituted the Conference, 
 that Wesley contemplated the possibility of the chief ministers 
 in some of his circuits being stationary ordained clergymen of 
 
88 THE WESLEY MEMORIAL VOLUME. 
 
 the Church of England, with and under whom itinerant Meth- 
 odist Evangelists might do the work of the " circuits." The 
 limitation of a preacher's labors in connection with the same 
 chapel to a period of three years as provided by that Deed 
 does not apply, according to the terms of the Deed Poll 
 itself, in the case of an ordained clergyman. Wesley's dream, 
 probably, was, that a number an increasing number as years 
 passed on of Methodist preachers might be appointed to 
 benefices situated respectively at the head place, or in the 
 center, of the " circuits " of Methodism, and that, living there, 
 they might act as the chief ministers of such circuits, having 
 unordained itinerants as their subordinate colleagues and co- 
 adjutors. The celebrated Mr. Grimshaw, Yicar of Ha worth, 
 and the still more celebrated Fletcher, of Madeley, did thus act 
 as the chief ministers of Methodist circuits, and had their names 
 as such upon the " Minutes of Conference." If this process 
 had gone on, these ordained Methodist clergy being members 
 of the Conference, there might conceivably have been a Meth- 
 odist order and organization within the Church of England, of 
 which the members, distinguished by zeal and activity, might 
 have been extending their lines and labors in all directions. 
 I can see no necessary reason why something like this might 
 not have taken place : the orders of the Church of Rome have 
 done a work somewhat analogous ; have had their own assem- 
 blies, their special organization and discipline and generals. 
 "Wesley had early studied closely, and has left on record his 
 admiration of, the ge'nius and discipline of Loyola. And it 
 was, perhaps, his highest desire to do, in a frank and evangel- 
 ical sense and spirit, for the Church of England a work some- 
 what resembling what Loyola had organized with such mar- 
 velous success for the Church of Eome. Whatever, however, 
 might have been his ideas in regard to this matter, they were 
 not to be fulfilled ; and, apart from such fulfillment, the steps 
 he successively took were directly bent, as I have said, toward 
 one goal the goal of separation, of organized independency. 
 
WESLEY AND THE CHUECH OF ENGLAND. 89 
 
 When, in 173$, Wesley organized a system of religious Soci- 
 eties, altogether independent of the parochial clergy and of 
 Episcopal control, but dependent absolutely on himself, he took 
 a step toward raising up a separate communion, especially as 
 the " rules " of his Societies contained no requirement of alle- 
 giance to the Established Church. When, in 1740, he built 
 meeting-houses, which were settled on trustees for his own use, 
 and began, with his brother, to administer the sacraments in 
 these houses, a further step was taken in the same direction. 
 Calling out, in 1741, lay preachers wholly devoted to the work 
 of preaching and visitation, was still a step in advance toward 
 the same issue. The yearly Conferences, begun in 1744, tended 
 obviously in the same direction. The legal constitution of the 
 Conference in 1784, and the provision for vesting in it, for 
 the use of the " People called Methodists," all the preaching- 
 places and trust property of the Connection, was a most impor- 
 tant measure, giving to the Union of the Societies a legally 
 corporate character and large property-rights. The ordination 
 of ministers, even for America, as Charles Wesley forcibly 
 pointed out at the time, could hardly fail to conduct toward 
 the result which Wesley had so long striven to avert, namely, 
 the general ordination of his preachers in Great Britain. If it 
 was necessary to ordain for America, they would plead that it 
 was highly expedient to ordain for England. The principle 
 was conceded that the only question was one of time and fit- 
 ness as to its more extended application. The ordinations 
 for Scotland were refused by Wesley so long as he could refuse 
 them with either safety or consistency. Without them, his 
 people would, in very many cases, have been left quite with- 
 out the sacraments, as the Calvinistic controversy had become 
 imbittered, and Wesley and his followers were accounted here- 
 tics by the Orthodox in Scotland. Nevertheless, ordaining for 
 Scotland could not but hasten the day when preachers must 
 be ordained for England. It was hard to require that Mr. 
 Taylor should administer in Scotland, and should hold himself 
 
90 THE WESLEY MEMORIAL VOLUME. 
 
 forbidden and unable to administer in England. And when, 
 at length, Wesley was compelled to ordain a few ministers for 
 England, it could not but be seen that what had been done in 
 the case of the few could not always be refused as respected 
 their brethren at large. As little could it be .expected that 
 while, for various reasons, in addition to London and Bristol, 
 which had enjoyed this " privilege " from the beginning, more 
 and more places were allowed to enjoy the privilege of preach- 
 ing in church hours, the concession of the same privilege to 
 other places which might desire it could be permanently denied. 
 
 In weighing this summary of facts, Churchmen are also 
 bound in justice to remember that it was the continued refusal 
 of the clergy in Bristol to administer the Lord's Supper to the 
 Methodists, and even to the Wesleys themselves, which drove 
 them to administer it to their Societies in their own meeting- 
 house. Similar conduct constrained Wesley to allow separate 
 services in more and more places, and, in the end, to ordain 
 some of his own preachers to assist him in administering the 
 sacraments to his Societies even in England. 
 
 Much is made by many of the clergy of the injunctions 
 which Wesley so often gave to his people down to his last days, 
 not to separate from the Church of England. There can be 
 no doubt that he had a passionate desire to keep them as long 
 as possible, and as many of them as possible, within that fold ; 
 but no injunctions or entreaties on his part could change the 
 logic of facts, or alter the necessary consequences of the course 
 he himself pursued so steadily for fifty years. Besides, his say- 
 ings on the other side were sharp and strong, and cannot but have 
 the more weight as having been wrung from him in spite of him- 
 self in spite of the strongest bias in the other direction. 
 Writing to his brother Charles, Wesley says, in 1755 : " Joseph 
 Cownley says, For such and such reasons I dare not hear a 
 drunkard preach or read prayers.' I answer, I dare, but I can- 
 not answer his reasons." And again, writing still to his brother 
 thirty years later, in 1786, he says : " The last time I was at 
 
WESLEY AND THE CHUKCH OF ENGLAND. 91 
 
 Scarborough I earnestly exhorted our people to go to Church, 
 and I went myself. But the wretched minister preached such 
 a sermon that I could not in conscience advise them to hear 
 him any more." 
 
 It is truly said, and much stress is laid upon it, that Wesley 
 urged his preachers and people not to hold their services in 
 church hours. This was his rule ; but it is equally true that in 
 London and Bristol, his chief centers, the services had almost 
 from the beginning been held in church hours ; that he sanc- 
 tioned many other exceptions to the rule ; and that the number 
 of exceptions increased as the years went on, until at length, in 
 1788, general liberty was given to hold such services wherever 
 the people did not object, except only on sacrament Sunday. 
 This exception was absolutely necessary, because, as a rule, 
 Methodists could only obtain the sacrament at church. As yet 
 but few of the preachers were ordained. Wesley and Coke, 
 Wesley's lieutenant after his brother Charles ceased to itinerate, 
 could rarely visit any given place, .and they never visited some 
 places. Local preachers supplied the pulpit, leaders met the 
 classes ; but neither could administer the sacraments. 
 
 Wesley's views as to the Established Church were very lax. 
 Eegarded as a national Church we have seen that he defined 
 it to be merely a political institution. He seems to have con- 
 sidered that every one who believed the main doctrines of the 
 Church of England, and lived a Christian life, according to his 
 best lights and opportunities, so long as he did not consciously 
 or deliberately dissent from that Church, was to be regarded as 
 a member of it. We must bear this in mind if we would un- 
 derstand how it was that Wesley, at the same time, earnestly 
 desired and entreated his people generally to remain as closely as 
 possible attached to the Church of England, and yet, whenever 
 any usage, or customary right, or even law of that Church, 
 seemed to come into conflict with what he regarded as the 
 spread of evangelical truth and life, he was prepared to make 
 an entire and unhesitating sacrifice of it. He regarded the 
 
92 THE WESLEY MEMOEIAL VOLUME. 
 
 Church of England, indeed, and all belonging to it, as only a 
 means to an end. Hence, in 1755, when his brother Charles was 
 trembling and indignant in the prospect, as he foreboded, of a 
 speedy and organic separation of many of the preachers and of 
 the Societies from the Church, "Wesley wrote to him thus : 
 
 ''Wherever I have been in England the Societies are far 
 more firmly and rationally attached to the Church than ever 
 they were before. I have no fear about this matter. I only 
 fear the preachers' or the peoples' leaving, not the Church, but 
 the love of God, and inward or outward holiness. To this I 
 press them forward continually. I dare not, in conscience, 
 spend my time and strength on externals. If, as my Lady 
 Huntingdon says, all outward Establishments are Babel, so is 
 this Establishment. Let it stand for me. I neither set it up 
 nor pull it down. But let you and I build up the city' of 
 God." 
 
 Again, still more notable are his words which follow : 
 
 " My conclusion, which I cannot yet give up that it is lawful 
 to continue in the Church stands, I know not how, without 
 any premises to bear its weight. I know the original doctrines 
 of the Church are sound : I know her worship is, in the main, 
 pure and Scriptural. But if the ' essence of the Church of 
 England, considered as such, consists in her orders and laws 
 (many of which I can myself say nothing for) and not in her 
 worship and doctrines,' those who separate from her have a far 
 stronger plea than I was ever sensible of." 
 
 Again, in 1786, writing to his brother, Wesley said : " As you 
 observe, one may leave a Church (which I would advise in some 
 cases) without leaving the Church. Here we may remain in 
 spite of all wicked or Calvinistic preachers." In the same year, 
 a month earlier, he had written, also to his brother, " Indeed, I 
 love the Church as sincerely as ever I did ; and I tell our Socie- 
 ties every-where, ' The Methodists will not leave the Church, 
 at least while I live.' " 
 
 The limitation intimated in the last clause quoted is not 
 
WESLEY AND THE CHURCH OF ENGLAND. "93 
 
 without significance. But there were occasions on which Wes- 
 ley contemplated the possibility of actual Dissent, even on his 
 own part, although assuredly no alternative, no extremity, could 
 well have been more repugnant to all his tastes and feelings. 
 The Bishop of London having excommunicated a clergyman 
 for preaching without a license, Wesley wrote respecting this, 
 " It is probable the point will be now determined concerning 
 the Church, for if we must either dissent or be silent, actum 
 est" " Church or no Church," again he wrote, " we must at- 
 tend to the work of saving souls." 
 
 It was at last brought to the sharp issue which Wesley dreaded, 
 so far as many, and in the end all, of his congregations were 
 concerned. They were obliged either to dissent or ~be silent. 
 One of Wesley's latest letters, addressed to a bishop, relates to 
 this subject. The Methodists found themselves forced either 
 to register their meeting-houses as "Protestant Dissenting" 
 places of worship, or else forego all the protection and benefits 
 of the Toleration Act. I give the Methodist patriarch's letter 
 entire. He was eighty-six years old when he wrote it : 
 
 MY LORD : It may seem strange that one who is not acquainted with 
 your lordship should trouble you with a letter. But I am constrained 
 to do it; I believe it is my duty both to God and your lordship. And I 
 must speak plain, having nothing to hope or fear in this world, which I 
 am on the point of leaving. 
 
 The Methodists, in general, my lord, are members of the Church 
 of England. They hold all her doctrines, attend her service, and par- 
 take of her sacraments. They do not willingly do harm to any one, but 
 do what good they can to all. To encourage each other herein, they fre- 
 quently spend an hour together in prayer and exhortation. Permit me, 
 then, to ask, Cui bono ? For what reasonable end would your lordship 
 drive these people out of the Church? Are they not as quiet, as inoffen- 
 sive, nay, as pious as any of their neighbors, extept perhaps here and 
 there a hare-brained man who knows not what he is about ? 
 
 Do you ask, Who drives them out of the Church ? Your lordship 
 does, and that in the most cruel manner, yea, and the most disingenuous 
 manner. They desire a license to worship God after their own con- 
 science. Your lordship refuses it, and then punishes them for not hav- 
 
94 THE WESLEY MEMORIAL VOLUME. 
 
 ing a license! So your lordship leaves them only this alternative, 
 " Leave the Church or starve." And it is a Christian, yea, a Protestant 
 bishop that so persecutes his own flock. I say persecutes, for it is a 
 persecution to all intents and purposes. You do not burn them, in- 
 deed, but you starve them, and how small is the difference ! And your 
 lordship does this under color of a vile, execrable law, not a whit better 
 than that De Hceretico Comburendo. So persecution, which is banished 
 out of France, is again countenanced in England. 
 
 O my lord, for God's sake, for Christ r s sake, for pity's sake, suffer 
 the poor people to enjoy their religious as well as civil liberty. I 
 am on the brink of eternity. Perhaps so is your lordship, too. How 
 soon may you also be called to give an account of your stewardship to 
 the great Shepherd and Bishop of souls ! May he enable both you and 
 me to do it with joy ! So prays, my lord, 
 
 Your lordship's dutiful son and servant, 
 
 JOHN WESLEY. 
 
 Thus were the Methodists compelled, against their own will, 
 as well as sorely against the will of their founder, to become 
 in legal construction Protestant Dissenters. 
 
 Nevertheless, it is remarkable how slowly the process of act- 
 ual separation proceeded. The date of the letter just quoted 
 was June 26, 1790, a few weeks before the last Conference at 
 which Wesley presided. What effect the new condition of 
 things might have produced on his views or conduct if he had 
 been a younger man, and had lived a few years longer, it is im- 
 possible to conjecture. He was still hoping for relief from 
 this stringent and impolitic application of the Conventicle Act 
 up to the date of his death. But it is certain that the dissent- 
 ing party within the Conference and among the Societies (by 
 no means a small or feeble party) must have been stimulated 
 and strengthened by finding themselves forced into the legal 
 position of Dissenters. Nevertheless, the spirit of Wesley 
 prevailed in the councils of his followers after his death to a 
 degree which, all things considered, is really surprising. 
 
 In 1787 Wesley had said, " When the Methodists leave the 
 Church of England, God will leave them;" in 1788, that the 
 " glory " of the Methodists had been " not to be a separate body," 
 
WESLEY AND THE CHUECH OF ENGLAND. 95 
 
 and that "the more he reflected the more he was convinced 
 that the Methodists ought not to leave the Church ; " in 1789, 
 that they would " not be a distinct body ; " in 1790, that " none 
 who regarded his judgment or advice would separate from the 
 Church of England." And as a matter of fact, notwithstand- 
 ing the enforcement of the Conventicle Act, the Conference 
 after Mr. Wesley's death did not " separate from the Church of 
 England." 
 
 What Wesley dreaded first and most in separation was its 
 want of charity, its schismatic temper and tendency. Many 
 passages might be quoted to prove this. His whole soul re- 
 voltqd from the thought of his people deliberately, for reasons 
 assigned and upon a manifesto of dissent and separation, sever- 
 ing themselves from the Church. If there were to be a sepa- 
 ration, his determination through life was, that the separation 
 should be imposed and forced upon, not sought or determined 
 by, the Methodists. He could not but be aware, moreover, that 
 the conscious and deliberate organization of his people into a 
 separate Church would be in many ways a hazardous and pre- 
 carious experiment. He was persuaded that the express adop- 
 tion of the status and principles of a Dissenting sect would 
 bring disorganization and ruin to Methodism. 
 
 The Conference, as I have said, after Wesley's death, acted 
 in harmony with the spirit of their founder. Even the enforce- 
 ment of the Conventicle Act, the hardships of which were not 
 removed till 1812, when Parliament, under the ministry of 
 Lord Liverpool, passed an act repealing the obnoxious and 
 oppressive restrictions on the liberty of preaching, did not 
 drive them into any extreme course. They suffered, indeed, 
 between 1791 and 1795, the peace of the Connection to be 
 most seriously embroiled, and allowed many of their churches 
 to be brought to the verge of dissolution, before they consented 
 to permit even the gradual extension of separate services in 
 church hours, and of sacramental administration by their 
 own preachers for the members of their Societies. In giving 
 
96 THE WESLEY MEMORIAL VOLUME. 
 
 this guarded permission they still did but follow the prece- 
 dent of Wesley, and act in conformity with his spirit and 
 principles. They never, at any time, decreed a separation of 
 Methodism from the Church of England ; that separation was 
 effected by the particular Societies distributively and the indi- 
 vidual members personally, not at all by the action, or on the 
 suggestion, but only by the permission, of the Conference. 
 The Wesley an Conference did not, in fact, recognize and 
 provide for the actual condition of ecclesiastical independency 
 into which the Connection had been brought, until that condi- 
 tion had long existed ; and Methodist preachers abstained from 
 using the style and title appropriate to ordained ministers, 
 and from assuming in any way collectively, the language of 
 complete pastoral responsibility, until by the universal action 
 of the Connection their people had, of their own will, practi- 
 cally separated themselves from the Church of England, and 
 forced their preachers into the full position and relations of 
 pastors pastors in common of a common flock, who recognized 
 them alone as their ministers, and among whom they itinerated 
 by mutual arrangement. 
 
 Looking at the whole evidence, it appears to be undeniable 
 that, as it has been said, so far as respects the separate develop- 
 ment of Methodism, " Wesley not only pointed bat paved the 
 way to all that has since been done, and that the utmost diver- 
 gence of Methodism from the Church of England at this day 
 is but the prolongation of a line the beginning of which w r as 
 traced by Wesley's own hand." It is idle to attempt to purge 
 Wesley of the sin of schism in order to cast the guilt upon his 
 followers. 
 
 It is manifestly now too late to think of the re-absorption of 
 Methodism into the Church of England, for English Method- 
 ism is not only itself a large and consolidated communion, but 
 it has been the fruitful mother of many other communions ; of 
 the Methodist Episcopal Church of the United States, by far 
 the largest Protestant Church in America, perhaps in the 
 
WESLEY AND THE CHUBCH OF ENGLAND. 97 
 
 world; of the Methodist Episcopal Church, South; of the 
 Colonial Methodist Churches ; and of Mission Churches almost 
 without end not to mention other Methodist Churches in both 
 hemispheres. With such a family of Churches derived from 
 itself, that parent stock of Methodism which claims direct de- 
 scent from John Wesley, is never likely to consent to merge its 
 own identity or annul its historical position. 
 
WESLEY'S INFLUENCE 
 
 ON THE 
 
 INTELLECTUAL, SOCIAL, MD EELIGIOUS LIFE OF THE ENGLISH 
 
 MASSES.* 
 
 IN dealing with the character and career of John Wesley, 
 as our allotted space forbids all introductory, rhetorical, 
 or eloquent vaporing, we shall only premise by saying that 
 Wesley differed essentially from all previous religious reform- 
 ers, including "Wiclif, Luther, Calvin, Zwinglius, Cranmer, 
 Knox, and all the great and good men of the Puritan age. 
 When Wesley looked upon the ruins of an old abbey in Scot- 
 land, he said, " God deliver us from reforming mobs. . . . He does 
 not, cannot need the work of the devil to forward reform." 
 Wesley's reforms were quite of another stamp. He saw that 
 people's hearts and lives needed* reforming, and he had the 
 sagacity to go back to the ages of the apostles and those imme- 
 diately succeeding, for his examples of Christian life and work. 
 No one knew better than he that the Reformers of the six- 
 teenth century merely struck at the outworks of a gigantic 
 system of corruption and fraud, while they left the heart of 
 the great evil still living and beating. They lit a great fire 
 which consumed huge masses of refuse, but it sometimes 
 burned too fast and even too much, and, in most instances, 
 soon burned itself out. Wesley aimed to light a fire in men's 
 hearts rather than in their passions, and hence we now see the 
 
 * In this paper every fact or incident may be verified by reference to the follow, 
 ing works: Watson's "Life of Wesley;" Everett's "Life of Adam Clarke;" 
 Southey's " Life of Wesley ; " Tyerman's " Life and Times of Reverend S. Wes- 
 ley ; " " The Oxford Methodists ; " " John Wesley and the Evangelical Reaction of 
 the Eighteenth Century," by Julia Wedgwood ; " John Wesley's Place in Church 
 History," by R. Denny Urlin ; and above all, Tyerman's " Life and Times of John 
 Wesley." 
 
WESLEY'S INFLUENCE. 99 
 
 results in the religious decadence of the work of the old 
 Reformers, and in the permanence and ever-increasing growth 
 of the spiritual light and heat which he kindled. The old 
 Reformers set the mind of Europe free from a religious and 
 political bondage unequaled in the history of mankind, and so 
 far laid the world under undying obligations; but "Wesley 
 came to do another and still higher work : to awaken the inner 
 and spiritual life, and call men's attention to the great fact, 
 every- where lost or overlooked, that there is something worth 
 the attention of rational beings beyond the physical and ma- 
 terial, or even the intellectual ; that in fact there are spiritual 
 laws which govern the universe, and which take cognizance of 
 men and human affairs. Wesley started with a fixed and im- 
 movable resolve to reawaken mankind to the dread reality and 
 pressing importance of these great truths, and to inspire in 
 them a higher spiritual life. 
 
 John Wesley was an eminent example of English manliness 
 and disinterested love of frruth. When he set out on his un- 
 promising mission there was no place in the Church not fairly 
 open to him, and, with his fine natural abilities and attainments 
 as a scholar, there would have been no undue ambition had he 
 aimed at its highest dignities. The Epworth parsonage for 
 him had no charms, nor was the possible gain of the primacy 
 to be put in competition with the glory of awakening his 
 fellow-countrymen to a sense of the importance and value of a 
 new spiritual life. Ambitious prospects of promotion, Church 
 friends and associations, emoluments and allurements promised 
 by a life of comparatively quiet repose, were freely sacrificed 
 to this one great purpose. No man more sincerely and de- 
 voutly loved the Church of England than John Wesley, but 
 when it stood in the way of saving men's souls he could not 
 long hesitate as to his duty. Field-preaching seemed " disor- 
 derly," and excited the Church prejudices of himself and 
 others, but when the church doors were closed against him he 
 
 took to the fields ; when the work required "helpers," and 
 7 
 
100 THE WESLEY MEMORIAL VOLUME. 
 
 the clergy gave none, he called men from their trades ; when 
 the sacrament was denied his followers, he provided for its 
 administration in his " preaching-houses ; " when " ordination " 
 was denied by the English bishops and became a necessity, 
 he ordained for himself; and when his brothers and friends 
 frowned upon him for his u irregularities " and " innovations " 
 he perseveringly and manfully kept to his work. 
 
 Once the time came to act for himself for he was slow in 
 assuming a spirit of self-dependence he went on with giant 
 strides. His mother, a woman of unusually strong common 
 sense, was then the only person who could exercise authority 
 over him ; but she did little to restrain him, and the organiza- 
 tion and consolidation of his Societies went on rapidly, aided 
 by a host of men striving, with all their powers, for the same 
 ends. His discipline was severe and decisive, but he had the 
 eyes to see that it was necessary, the sagacity to understand the 
 times in which he lived, and the fortitude to meet with justice 
 and promptitude all the needs which sprang up around him. 
 Besides, if his rule was necessarily severe, it was not oppressive, 
 and bred up no . craven or cringing spirits. The Methodists 
 cheerfully submitted to his rule ; but where are the traces of 
 slavishness? The very carriage of their leader could hardly 
 fail to teach them a genuine English manliness. At the battles 
 of Dettingen and Fontenoy there was evidence enough that 
 John Wesley trained up no men of cowardly or mean spirit. 
 There, on those bloody fields, a small band of Methodists were 
 the pride and flower of the English forces. Every rogue and 
 reprobate who joined that little knot of John Wesley's follow- 
 ers was quickly made into a new man. The thief, who had 
 often risked his neck the drunkard, who had besotted himself 
 the swearer, who only knew oaths the Sabbath-breaker and 
 the unclean were transformed into honest, orderly soldiers, 
 many of them praying privates, who, on the battle-day, know- 
 ing no fear, were the true Methodist Ironsides of King 
 George, and before whose onset the enemy quailed. On those 
 
WESLEY'S INFLUENCE. 101 
 
 memorable fields the model men for manliness an& fortitude 
 were those whose courage and spirit John Wesley had in- 
 spired. 
 
 John "Wesley fearlessly faced a fierce turbulence, brutal as 
 was ever let loose amid the confusion of mob lawlessness and 
 riot. "When he aimed his blows at the prejudices, diversions, 
 and vices of society, society rose in passionate resentment that 
 threatened his life. The very social and national instincts of 
 the time naturally poured out the vials of their wrath on any 
 object they could find, as a mere diversion to gratify their love 
 of riot and cruelty ; mere brutality was a popular pastime, a 
 social sensational sport which delighted in nothing so much as 
 daily disquiet and uproar. Public morals were so bad as 
 hardly to admit of description, and the man who daily hurled 
 thunderbolts at them in the form of religious truths was sure 
 to come in for abuse. The clergy, too, in the background, 
 annoyed at the success and angered at the rivalry of "Wesley, 
 at first encouraged the national instincts, and animated into 
 outbreaks the wild and lawless mobs of the streets. But who 
 ever heard of "Wesley being cowed by threatened popular out- 
 breaks, or turning his back, or slinking away in fear of a 
 tumultuous rabble ? 
 
 Wesley was a plain, honest, unartificial Englishman, who de- 
 tested all flash and sham, and had the courage to say so. His 
 love of the natural and simple had made him almost despise 
 that which was chiefly embellishment. He was a man who 
 hated all pretense and tinsel ; plain in his dress, his habits, his 
 style, his speech, his food, his furniture, his tastes ; and he loved 
 plain truth and plain people. In Lady Huntingdon's mansion 
 he never felt much at home, nor did he relish Charles Wes- 
 ley's frequent visits there. Yet he was no democrat in the En- 
 glish sense ; no bigot, no leveler ; but a lover of order, and loyal 
 to the core. Had the king been a tyrant or an incorrigible des- 
 pot, with all his deference to " the powers that be," he would 
 easily have found his way to the conclusion as did his ances- 
 
102 THE WESLEY MEMOEIAL VOLUME. 
 
 ' tor'uride'i* Jame's II. that he was in his wrong place on the 
 throne of England. The two brothers generally acted in con- 
 cert, though John was the controlling and directing spirit in all 
 enterprises. Sometimes Charles forgot this. Not only was 
 John the elder, but he had always been the originator, the 
 mover, and the ruler ; and he fairly claimed the right of keep- 
 ing the reins in his own hands. Had he not done so, Charles, 
 with ' his unyielding " High "-Churchmanship, would have 
 wrecked Methodism fifty times over during his life. Like all 
 wise governors, John knew when to keep the bridle tight, and 
 when to slacken it ; but Charles did not. John reined Charles 
 in when he got restive. " As to advice," he wrote to Charles, 
 " you are far from asking it ; and yet I may say without van- 
 ity, I am a better judge of this matter than either Lady Hunt- 
 ingdon, Sally, [his brother's wife,] Jones, or any other. . . . 
 In making the alteration (as to the sacrament) you never 
 consulted me" And then to Lord Dartmouth, with whom he 
 was on the best terms, he wrote, " I can truly say that I neither 
 fear nor desire any thing from your lordship ; to speak a rough 
 truth, I do not desire any intercourse with any person of qual- 
 ity in England. I mean for my own sake. They do me no 
 good, and I fear I can do them none." ..." Have you a per- 
 son in all England who speaks to your lordship so plain and 
 downright as I do ? who considers not the peer^ but the man f 
 who is jealous over you with a godly jealousy, lest you should 
 be less a Christian by being a nobleman f " Yet Wesley was 
 tractable and teachable beyond most men. No man would take 
 reproof more meekly, nor acknowledge faults more manfully. 
 He pleaded guilty to a charge of over-strong language used to 
 a controversial opponent, and wept while he said, " The words 
 you mention were too strong / they will no more drop from my 
 mouth." He had not only the wisdom of a leader, but the soul 
 of an Englishman. Before the magnates of Oxford he said, in 
 his sermon before the University, " In the presence of the great 
 God, you that are in authority over us, and whom I reverence 
 
WESLEY'S INFLUENCE. 103 
 
 for your office' sake. ... in the name of the Lord God Al- 
 mighty, I ask, what religion you are of ! " 
 
 But, with matchless manliness, "Wesley was neither proud 
 nor self-sufficient. Whoever wants a pattern of docility and 
 willingness to learn, may go to the early history of the Oxford 
 leader of the "Holy Club." A vulgar error prevails, even 
 among Dissenters, that he was merely a controversial revivalist. 
 All that is true of this is, that he was always being pestered by 
 petty cavilers. As to controversy, he detested it, and when- 
 ever he could he shunned it, and often forbade his " preachers " 
 the practice. Though he disputed with a master mind, and 
 made all opponents quail before his sterling common sense and 
 irresistible logic, he never sought nor encouraged disputation, 
 except with the vice and depravity with which he was sur- 
 rounded. In the Calvinian controversy he was not the aggress- 
 or, but was dragged and drwen into it. All his followers were 
 again and again warned not to touch it ; and but that he was 
 abused and badgered into conflict by a set of fierce fanatics, 
 John "Wesley would never have appeared in the history of the 
 Church of his country as the chief of those who drove Cal- 
 vinism from British pulpits. As a revivalist, for over half 
 a century he traversed the country without fee or pay, "and 
 sought to revive primitive Christianity in the hearts and lives 
 of the people. His preaching usually was quiet as a Quaker's, 
 and stately as the lectures of a professor. For years his inquir- 
 ing and teachable spirit was the most striking and distinguish- 
 ing feature of his character. Long and long, while he was 
 yearning to understand " the truth as it is in Jesus," he sought 
 light and guidance from his strong-minded and well-informed 
 mother, a woman quite competent to discuss religious questions 
 with any bishop then on the bench. A man himself of un- 
 common parts, and, in those days, of uncommon culture, he did 
 not seek after the truth by seeking, like many sharp-witted 
 men, to pick it up incidentally as it might drop from others ; 
 but he went like a learner, with all the simplicity of a child, to 
 
104 THE WESLEY MEMOKIAL VOLUME. 
 
 be taught. Among the Moravians he thought he saw the 
 pure G-ospel, and seemed never at rest but when in their 
 company. He joined their Society at " Fetter Lane " simply 
 because he thought he had found the true " followers of the 
 Lamb." To the Continent he went, and spent weeks with 
 these people at their head-quarters, listening to the teaching of 
 men whose chief characteristic appears to have been a large 
 amount of general ignorance, simply because he thought 
 they understood better than others the " plan of salvation ; " 
 and he submitted in England to an amount of personal 
 catechising and impertinent dogmatism that can only be ac- 
 counted for by the fact that he had resolved nothing should 
 stand in the way of his finding the truth. He soon found, 
 however, that, with a little truth, there was among the " United 
 Brethren " of that day (we do not think it applies to the pres- 
 ent) a great deal of fanatical fooling, which did not do for the 
 man who had about the clearest head and the most practical 
 and logical mind in the country. In the same anxious and 
 teachable spirit he went to the celebrated William Law, than 
 whom no man was better qualified to direct and instruct in 
 questions of practical religion. Law's teaching had much 
 weight with Wesley. But when he subsequently found that 
 Law had led him wrong on a vital point, the shock and revul- 
 sion were so violent that he wrote an angry and pettish letter 
 to Law, making strong and unwarrantable charges against him 
 for having misled him so seriously in his search for truth. 
 This was a grave mistake, one of the two mistakes of a busy 
 life of nearly ninety years, and for which Wesley suffered the 
 penalty by a well-merited rebuke administered by Law for 
 what he rightly considered an unjustifiable impertinence. Still 
 Wesley was young and inexperienced ; but his earnestness, sin- 
 cerity, and manliness are transparent through the whole of this 
 unfortunate indiscretion. He was so intent on his work thus 
 early that any sensible person might have taught Wesley, pro- 
 vided the teaching had any thing in it worth learning. Amid 
 
WESLEY'S INFLUENCE. 105 
 
 a rude, vicious, and materialized age, he was in a sacred hurry 
 to get a vivid sense of all that related to the unseen and spirit- 
 ual ; and it was too much for his anxious spirit to bear, when 
 he found he had been led into darkness by one he thought 
 pre-eminently qualified to lead him into light. An error it 
 doubtless was, but it was born of the same spirit and temper 
 which led "Wesley, above all other men, into a yearning desire 
 to awaken a depraved nation to a new life a life founded on 
 the ideas of an ever-present God, and of an all-sufficient Sav- 
 iour ever nigh at hand. 
 
 "Wesley was a man who cared much for his friends, but he 
 ever loved truth more than persons. Where was love ever 
 seen more deep and fervent than that between Wesley and his 
 great and large-hearted fellow-worker, George Whitefield? 
 But, though Wesley avoided all cause of offense, and resolved 
 never to come in collision with him, and though they mutually 
 agreed not to dispute with each other on the Calvinian ques- 
 tion, and though Whitefield, in his zeal and natural impetuos- 
 ity of temper, violated his pledge by a violent attack on 
 Wesley, the latter never retaliated, and declared he never 
 would, however much he might be provoked. Indeed, when 
 Whitefield decided to violate this mutual covenant, and showed 
 Wesley his manuscript prior to printing, to save him from 
 gross mistakes in matters of fact and to protect him from rid- 
 icule on account of his ignorance, Wesley suggested certain* 
 omissions. Whitefield, urged on by his Calvinistic friends, 
 published, and preached, too, against Wesley in no measured 
 terms ; but Wesley kept his word not to avenge himself, and 
 left open the way to a reconciliation, which, later on, led to 
 a renewal of the friendship, which was never again disturbed. 
 This we call manliness, scarcely to be paralleled in the history 
 of English literature, especially when we remember Wesley's 
 advantage over his antagonist in culture, logical acumen, and 
 intellectual force. 
 
 But during the Calvinian controversy, in which both sides were 
 
106 THE WESLEY MEMOKIAL VOLUME. 
 
 hotly engaged for many years, their usual friendly intercourse 
 for some time was interrupted. "Wesley, however, engaged 
 his opponents elsewhere. He would not dispute with his 
 friend, but no friendship, however sacred, could close his mouth! 
 or restrain his pen against what he regarded deadly error. 
 His vigorous and logical mind could see nothing but a horrible 
 cruelty in Whitefield's notion that a large portion of his fellow- 
 Christians were condemned to a fate the mere thought of 
 which should make every serious man shudder ; nor could he 
 see any thing much better in Whitefield's views of slavery. 
 About vital truths like these Wesley could make no compro- 
 mise. Whitefield, it is true, pleaded with the planters of 
 Georgia for kindness toward the negroes, but at the same time 
 he helped on the institution of slavery by his evidence before 
 the House of Commons. Thus this apostolic man, whose 
 glowing eloquence brought from the eyes of the rough Kings- 
 wood colliers " tears which made gutters down their black 
 cheeks," by showing sympathy on the one hand and a willing- 
 ness to enslave on the other, well vindicated the spirit and tem- 
 per of Calvinism, and ran counter to the deep feelings anfl 
 equally deep convictions of Wesley. It is well, perhaps, that 
 Wesley and Whitefield parted company for a season, because 
 he who at the same time could extol the loving-kindness of the 
 Creator and make him chargeable with "reprobation" who 
 could seek with one hand to lessen the evils, and with the 
 other to enlarge the area, of slavery was hardly the man to 
 work harmoniously with John Wesley, who could only see in- 
 finite love in the great Father, and whose whole lif e was an 
 incessant yearning for the salvation of the whole race. 
 
 John Wesley showed his countrymen the true methods 
 of rousing into intellectual activity an uneducated and igno- 
 rant populace. There were, indeed, no lack of men of talent 
 and genius ; of men, too, who saw and regretted the gross igno- 
 rance of the times ; but no. one seemed to know how to reach 
 the evil ; how to teach, and what to teach. There were men 
 
WESLEY'S INFLUENCE. 107 
 
 who made efforts to mend matters by parliamentary inquiries 
 and resolutions, but their best efforts were fitful, feeble, and 
 futile. The better disposed and most capable aimed badly, 
 for they shot right over the heads of the people, with the 
 effect of blank cartridge fired over the heads of a mob, to 
 be ridiculed and mocked. Pope wrote inimitable poetry; 
 Garrick on the stage did his brilliant mimicry ; Boling- 
 broke flourished proudly his false and fatal philosophy ; John- 
 son, with unrivaled diction, discussed etymologies, politics, 
 poetry, and public morals ; Doddridge wrote seriously and well 
 on the " Rise and Progress of Religion in the Soul," but died 
 early ; "Warburton descanted learnedly on the " Divine Lega- 
 tion of Moses," and found that the Jewish system knew noth- 
 ing of a future or an immortal life ; David Hume, with sullen 
 sarcasm and a stoic's indifference, canted about the "Natural 
 History of Religion," which made Warburton call him " that 
 low fellow, Hume ; " Swift devoted himself to what he thought 
 good joking, and was an expert in ridicule and raillery ; 
 Priestley, enamored of Socinianism and philosophical necessity, 
 discovered that there was no such entity as an immaterial 
 spirit ; Berkeley, that in the whole universe there was no such 
 thing as matter ; Tindal proclaimed " Christianity as Old as the 
 Creation ; " Chatham electrified the " Upper House," and made 
 its name the symbol of finished oratory ; Chesterfield, if not a 
 dancing-master, made excellent dandies ; North laid f oolish taxes 
 on the colonies ; Wilkes, spite of his hideous squint the most 
 popular man of his day, was professor of lewdness, and expos- 
 itor-general of unbridled license and vulgar clap-trap ; Defoe 
 taught boys not to run away from home, lest they should get 
 separated with some good man Friday from civilization ; Burke, 
 in rounded periods and rolling eloquence never since equaled, 
 taught the science of politics and statesmanship with a wisdom 
 not excelled by ancient tribunal or modern senator; and the 
 clergy, Episcopal and Dissenting, see-sawed in the pulpits on 
 the "sovereign decrees" .and the obligations of morality, till 
 
108 THE WESLEY MEMORIAL VOLUBLE. 
 
 the people laughed at their theology, and left them to preach 
 it to the pews. How was all this to raise an ignorant and be- 
 sotted populace to intellectual and spiritual life and activity ? 
 A man was required to take a sensible and practical view of 
 the real condition and urgent wants of the country, and that 
 man was John Wesley. 
 
 To his powerful and rousing preaching Wesley superadded 
 attention to the education of the young. From the first he 
 saw that where he could he must begin with the children ; so 
 that, the pulpit working from above and the schools from below^ 
 he might permeate the social mass, quicken into life and activ- 
 ity the national mental torpor, and infuse spiritual vitality into 
 that which had been little less than a body of mental and moral 
 death. In his " early Oxford days " he was soon with the chil- 
 dren ; such members of the " Holy Club " as he saw fit being 
 appointed to do the work at the little school of ragged urchins. 
 At the work-house and prisons they attended on the same er- 
 rand, and many a poor child and many a gray-headed thief and 
 vagabond, who entered these places blind as moles, came out 
 able to read the Bible, write a letter, and " cast simple accounts." 
 None in those days saw so clearly as Wesley that to teach the 
 heart you must go through the understanding. At Bristol, at 
 Kingswood among the colliers, and at the " Foundery," Wesley 
 early established schools. Wherever in his earlier and later 
 travels an opportunity offered, he provided the means of initia- 
 tion into intellectual life. Easy and natural as this may appear 
 in our day, it was the reverse in Wesley's days. In this respect 
 modern thought and sentiment are a complete inversion of the 
 thought and sentiment of the early Hanoverian period, and no 
 man did so much in the start of this " turning up side down " as 
 John Wesley. It was not popular then to have ragged-schools ; 
 it would have been deemed mistaken meddling, or a modified 
 madness. It was then deemed an unmitigated folly to educate 
 the vulgar poor, and Wesley was among the very first public 
 men of that age to teach, by precept and practice, that it was 
 
WESLEY'S INFLUENCE. 109 
 
 consummate wisdom. True, there was in Germany some recog- 
 nition of the principle during Luther's struggle, and in England 
 during that of Cranmer and Cromwell, but the question was 
 buried in a Romish rubbish-heap, pertaining not to a " new birth," 
 " a clean heart," and a Christian deportment, but to images and 
 relics, doctrines and discipline, fast days and saint days, monk- 
 ery, moonshine, and silly asceticism. In England, Henry, in 
 his zeal for Protestantism and haste to get rid of his wives and 
 the Pope, declared every man should be able "to read the 
 Bible," and actually chained one to the pulpit in most parish 
 churches, that any body might go and practice. But he was 
 ambitious to be pope himself in England, and there is Very lit- 
 tle doubt that Henry's motives were pure hatred to Rome 
 which he rightly thought the Bible would foster rather than 
 any love of popular education. When Wesley appeared on the 
 stage the general opinion was, that educating the common peo- 
 ple was the readiest road to revolution and ruin. The seats of 
 learning, even, were centers of frivolity, idleness, and luxury. 
 The " Society for the Promotion of Christian Knowledge " had, 
 indeed, come into being, and in the face of popular opinion had 
 set up a " charity-school ; " but the most formidable obstacle 
 it met with was the general objection that " charity-schools 
 bred up children in ignorance and jpride" which it tried, in 
 very delicate terms, to coax rather than reason the public into 
 believing was, perhaps, not quite and wholly true. 
 
 Wesley's school at Kingswood has a noble history. The 
 higher-class school for preachers' sons, and for the children of 
 such parents as could afford to pay, still exists, but on a differ- 
 ent site ; and there are now hundreds who venerate the memory 
 of the old institution, grateful for the influence it has exerted 
 on their characters and lives. Since the' days of Wesley the 
 eyes of Englishmen have gradually opened to the importance 
 of popular education ; till now we find those who would force 
 it gratis down the throats of both ill and well-to-do people, *at 
 the expense of others whose means are barely sufficient to meet 
 
110 THE WESLEY MEMORIAL VOLUME. 
 
 their own educational requirements. Zealots are they, who, to 
 gain the suffrages of the ignorant, improvident, and lazy, have 
 run into the extremes of the educational mania, and attempted 
 to bring odium on that which in itself is priceless ! If it is 
 wrong to force the ignorant, extravagant, and thriftless to pay 
 for their own children, it can hardly be right to force the sober, 
 industrious, and thrifty poor who are unable to educate their 
 own to pay for the education of the children of others. 
 
 The clergy of the day were quite incapable of coping with 
 the low mental condition of the country. If they tried thejf 
 signally failed; and incompetency was intensified by misfor- 
 tune. "Since the Restoration a deplorable reaction had set in 
 against Puritanism, and it reached its climax about the time of 
 Wesley, the major part of the clergy imbibing and encouraging 
 the general feeling. Every thing was done to cover the men 
 and movement of that age with contempt and scorn. It was 
 systematically attempted to invert all that was peculiar to the 
 time of the Puritans. Even Puritanical extremes were an- 
 swered, paid back, with their opposites ; hence ignorance and its 
 consequents, crime and its social impurity, floated like a thick 
 fetid scum on the surface of society. With this, too, the clergy 
 had lost their social standing ; and with this, again, their intel- 
 lectual hold of the people only the natural and inevitable re- 
 sult of their own folly. Every-where they were objects of 
 dislike; and many were drunken, lazy, ignorant, and worse. 
 The lower clergy in good society were treated as menials, and 
 the poor and uneducated were not likely to respect them. Be- 
 sides, though there were many good and clever men among 
 them, yet commonly their education was scanty, and their 
 ignorance so gross that they were not the people to set up as 
 intellectual leaders. In their churches they failed to preserve 
 decent order and decorum. As a rule, fashionable people went 
 to a fashionable church ; but they went, not to be instructed, 
 but to whisper scandal, to use a fan handsomely, appear flashily 
 arrayed in satins and bedecked with diamonds, and to peep at 
 
WESLEY'S INFLUENCE. Ill 
 
 
 each other through an opera-glass. A ministry that could not 
 
 mend this was not likely to mend the midnight darkness out 
 of doors. Besides, when the flock loses its respect for the 
 shepherd the shepherd cannot control the flock. 
 
 But Wesley's chief means of awakening the intellectual life 
 of the nation was the pulpit. ISTo sooner had he discovered his 
 mistake in joining the Moravians than he retired from " Fetter 
 Lane," taking as many as chose to follow to the " old Foundery," 
 where he formed a Society of his own, and drew up a set of rules 
 ffor its direction and government. The Unitas Frat/rum thus 
 thrown off, Wesley had thrown a millstone from about his neck 
 which eventually would have drowned him in that sea of mysti- 
 cism and mud in which the United Brethren were then floun- 
 dering. Unfettered, he was now ready for his great work of 
 awakenment by preaching. He declared he could not do with 
 these "silent" people and their "sublime divinity," "brim- 
 ful," as Charles said, " of proud wrath and fierceness ; " who 
 "love preeminence, and make their proselytes twofold more 
 the children of the devil than they were before ; " who believed 
 that to obtain faith " we must wait for Christ and be still, with- 
 out the use of the means of grace;" not "go to church;" 
 "not take the sacrament;" "not read the Scriptures;" not 
 " use private prayer ; " and not " do temporal," or attempt " to 
 get. spiritual, good." Besides, Wesley saw that Moravianism 
 was not aggressive, and could never convert the world, a work 
 he had set his heart to accomplish. " Stand ye in the way ; 
 ask for the old paths," was his text soon after he got loose 
 from " Fetter Lane." 
 
 Separated from the Moravians, the London church doors 
 closed against him, and having found "the truth as it is in 
 Jesus," Wesley had the world fairly before him, and began 
 again his preaching career with redoiibled energy. But he 
 seemed thrust outside, and as if his path were blocked. The 
 thought of preaching on " unconsecrated ground " shocked his 
 prejudice. Every inch of him a Churchman, he recoiled from 
 
112 THE "\YESLEY MEMOKIAL VOLUME. 
 
 the idea of " unauthorized " and " irregular preaching." But the 
 people were " perishing for lack of knowledge," and he could 
 not answer for the stupidity of the Church in turning the key 
 on him, nor wait the slow movements of the Bishops, who 
 might or might not turn the key back. Whitefield, thus early, 
 was preaching to congregated thousands in the fields at Kings- 
 wood; the great Teacher had given his unrivalled "Sermon" 
 out of doors, and even " on the Mount ; " he had also conse- 
 crated fields and lanes by his beautiful parables and miracles, 
 and John Wesley, at once and forever, had done with this 
 " Church scruple." When Whitefield had to return to Amer- 
 ica Wesley stepped into his place at Bristol and Kingswood, 
 where he took to the broad fields as his sanctuary, consecrated, 
 not by a Bishop, but by the example of his great Master. 
 There he stood, amid a huge multitude, assembled round a 
 small mount, scattering the bread of life to inquiring men and 
 women. Here was an " innovation ; " but it was now Wesley's 
 chosen method of awakening the indolent and ignorant of 
 his countrymen. For half a century he continued the "un- 
 authorized " practice with a constant, continuous success hith- 
 erto unknown in the history of Great Britain. The blessed 
 results are now known in all lands. The mental torpor of all 
 classes was roused, the intellect of the masses of the country 
 began to show signs of life, and from that day to the present 
 we have had no popular mental slumber such as that which 
 overshadowed the land in the time of the first and second 
 Georges. A significant fact this ; not a swagger, or an orator- 
 ical flourish, for Wesley not only did his own grand work, but 
 sent life, and energy, and intellectual activity into every pulpit 
 in the three kingdoms. Look at his successors at work to-day 
 in the Methodist world ; not a couple of men as then, but we 
 see them in 21,000 itinerant ministers, and at least 60,000 local 
 preachers nearly 100,000 men training and guiding the intel- 
 lect, and hammering away at the ignorance, of the world, in 
 a spirit which was born of the boy who used to play about 
 
WESLEY'S INFLUENCE. 113 
 
 and was taken from the window of the blazing Epworth 
 parsonage. 
 
 "Wesley's successful preaching, however, soon led him into 
 another difficulty. He required fellow-laborers, for the fields 
 were ripe for reaping ; but whence were they to come ? The 
 Bishops refused, as before intimated, to " ordain " and set apart 
 men for such a work. The world was " in the arms of the wicked 
 one," and "Wesley, with a word of encouragement from his 
 clear-headed mother, could not wait. Spiritual instruction and 
 guidance, as well as intellectual awakening, were required, and 
 in the face of this pressing need "ordination was a flea-bite." 
 All the help he could obtain from the clergy he appropriated, 
 but this was utterly inadequate. Then he called out the most 
 active, pious, and strong-minded of his converts, and all over 
 the country organized his Societies and his preaching staff. 
 Here was another great work thrown upon his hands the 
 preparation and training of a band of uneducated but earnest, 
 zealous, and devout men for the work of the ministry. Good, 
 robust, hard-headed, wide-awake Englishmen were Wesley's 
 first "helpers," "preachers," or "expounders." A new ma- 
 chine was this, of Wesley's own construction, but when set in 
 motion it worked well. The clever machinist stopped the 
 slight creaking now and again with the hand of a genius, by 
 adjusting an unsteady wheel, changing an ill-adapted piston or 
 crank, or by inserting a new valve. For nearly a century and 
 a half the machine has rolled on, and has not been superseded 
 by any improved mechanism ; and it promises to work with its 
 vast energies against ignorance and vice for centuries yet to 
 come. Wesley, indeed, has been blamed for keeping the man- 
 agement of his ecclesiastical machinery exclusively in his own 
 hands ; but these objectors know not what they say. It was 
 quite new, and John Wesley knew best what to do with his 
 own invention, and did wisely and well in acting as sole en- 
 gineer. He originated it, and while he lived had the right to 
 manage it ; nor was he likely to allow any tinkering of his 
 
114 THE WESLEY MEMOEIAL VOLUME. 
 
 handiwork, because he saw unskillful hands might soon break 
 it to pieces. To make, to manage, to modify, and to mend his 
 own machine was the legitimate work of Wesley, who knew all 
 its strong and weak places ; nor was it reasonable to expect him 
 to transfer it till called upon by that Providence by which he 
 was constituted constructor and governor. 
 
 In the management of his " Itinerancy," Wesley displayed 
 masterly skill. There was no sentimental delicacy which im- 
 pelled him to overlook serious faults. He knew his men were 
 called to the solemn and serious work, and he resolved to have 
 the work done in an earnest and serious way. And though he 
 could not sharply check important mistakes and shortcomings, 
 he would allow no one to tread on the rights of his " preachers." 
 They were all his brethren, and as such were treated with ten- 
 der regard ; but in a subordinate sense they were his servants 
 and he was their master. Had it not been so, Wesley could 
 never have trained up such an earnest body of successful 
 laborers. He alone was responsible for their selection, and he 
 rightly felt himself responsible for the results. It is idle to 
 speak of his course as arbitrary while the whole weight of the 
 vast movement was on his own shoulders. His tremendous re- 
 sponsibility demanded the display of extraordinary energy and 
 the force of all his authority, and his course finds ample justifi- 
 cation in its triumphant issues. With the skill of a born ruler 
 he ruled his assistants ; and with a rule which won, riot simply 
 their esteem, but their reverence. When his followers multi- 
 plied, and his " helpers " in equal ratio, and when the general 
 awakening of interest and thought followed, Wesley at once 
 saw the necessity of raising the intellectual standard of his men. 
 As this pressed itself on his attention (1746) Dr. Doddridge, 
 the most eminent man among the Dissenters of the day famed 
 far and near as a trainer of young men for the ministry was 
 applied to for advice and direction. Wesley asked him for a list 
 of the best books as a course of study for preachers. A rather 
 formidable programme was supplied, and Wesley set to work. 
 
WESLEY'S INFLUENCE. 115 
 
 We find a number of these recommended books in the form of 
 " extracts " and " abridgments " in his fifty volumes entitled the 
 " Christian Library," printed and published by the energy and 
 enterprise of this one man, without money and without patron- 
 age. It was a common practice with Wesley wnen books were 
 too costly, to go to work and cheapen them by publishing cheap 
 editions, or by abridging and publishing 'them so as to lower 
 their cost. When his men stood in need of intellectual pabulum 
 he was not the man to leave them to starve. 
 
 But again, John Wesley showed his countrymen, better than 
 ever they had been shown before, the true methods of raising the 
 social and domestic life of the lower classes of the community. 
 To the objector we need only answer, If it had been done be- 
 fore, by whom f where f and when f If we ask the last eighteen 
 hundred years of history, it only re-echoes these questions. It 
 is not down in the annals. It is not even whispered in tra- 
 dition. There is no impress on the old and by-gone societies. 
 There are no traces in the vast relics of the past. There are 
 no music and rhythms of the same thrill and cadence; no 
 deep harmonies of the same spiritual life in the songs, and 
 ballads, and hymns of any of our forefathers ; and all we want 
 is, to know " by whom ? " " where ? " and " when ? " 
 
 At the opening of Wesley's career the social condition of 
 England was more deplorable even than its intellectual lifeless- 
 ness. The Puritan reaction on the morals of the people was 
 patent every-where, and the hatred of Puritanism was quite 
 lively and fresh, and more earnest and keen, in the reign of 
 George II. than it was at the Restoration. The rule of Puri- 
 tanism was often severe and even rigorous, and it naturally 
 bred up many bitter enemies. This bitterness had lived on for 
 generations, and indulged itself in peculiar modes of thought, 
 and speech, and habits, as well as in extreme and opposite 
 developments of social and political institutions, until it had 
 stamped a very ugly impress on the national features. Where 
 
 Puritanism had sought to suppress vice by penal laws, the anti- 
 8 
 
116 THE WESLEY MEMOEIAL VOLUME. 
 
 Puritans had replied to this by substituting unbridled license. 
 Vice and immorality of the coarsest kinds had thus become 
 national and ingrained. This was bewailed, too, by men of all 
 parties, and it was proposed to correct its more hideous feat- 
 ures by act of Parliament. The political plots since Crom- 
 well's time were only too true an index of the condition of the 
 country. Gates, Bedloe, Dugdale, Dangerfield, Judge Jeffreys, 
 and other similar ruffians, truly symbolized the social and moral 
 state of England, and little or nothing was being done to stem 
 the torrent of vice and crime. Addison and the " Essayists " 
 certainly satirized public vices, but it was like shooting squibs 
 at an impregnable fortress, for the vicious simply laughed at 
 and despised them. Hogarth tried to paint them out of coun- 
 tenance by his powerful pictures, but Hogarth might as well 
 have been beating the wind with his paint-brush. There \r as 
 really no virtue in the colors of the painter's palette, nor in the 
 stately moralizing of the " Essayists," to reach the hard heart 
 and feculent morality of that age. The people had diversions, 
 but the most admired and cherished ones were, " bull-baiting," 
 " bear-baiting," " badger-baiting," " cock-fighting," and " cock- 
 throwing." The amusements and the temper of the sight-seers 
 were much after the Dahoman fashion, minus the human vic- 
 tims. To any but a savage ear the coarse jesting, which can- 
 not be repeated, was shocking. If by some sad accident a 
 man lost his life, it became a subject of vulgar joke. Among 
 poor and rich drunkenness was nearly universal ; nearly every 
 body sold gin, till Government imposed a heavy license on its 
 sale, and then numbers of men lived by turning informers. 
 Every-where men sold their votes just as they would sell eggs 
 or shoes. Public immorality was a crying scandal, and Wai- 
 pole declared that an " enemy in the field " might " buy the 
 country," and that every member of the Commons u had 
 his price." Private life was fouled at its fountains, and the 
 upper classes were specially distinguished for their licen- 
 tiousness, the relation of the details of which modern taste 
 
WESLEY'S INFLUENCE. 117 
 
 does not permit. Things of shame or of pride were so in- 
 verted that "fashionable gentlemen" blushed crimson when 
 accused of purity. Petty thieving, shop-lifting, house-break- 
 ing, highway-robbery, and murder, were well represented in 
 the age which managed to capture and hang Dick Turpin and 
 Jack Sheppard. But instead of the "whip," the "stocks," 
 and the "wheel," the courts imitated the barbarity of the 
 " Road," and used the rope and the gallows for thefts of a few 
 shillings ; that is, the spirit of the laws had much of the spirit 
 of the lawless. The crowd would gladly stone a culprit in the 
 pillory, not because they respected public rights, or the penal 
 code, but from sheer delight in barbarity. Altogether, social 
 morality stank like a cess-pool, and those sunk deepest in the 
 mass of impurity were the people John Wesley set himself to 
 regenerate. 
 
 Through a life of over fifty-three years of ceaseless toil Wes- 
 ley pursued his one object, with results that then amazed the 
 civilized world, and which are regarded as among the grandest 
 achievements in history. The secret of his loud and earnest 
 denunciations of vice and crime may be read in the condition 
 of society, which is the amplest justification of his strongest 
 language. To aim at the manners merely of such an age would 
 have been fruitless, and, therefore, John Wesley aimed at the 
 hearts of the people, and in his earnest preaching constantly 
 urged the necessity of an inward spiritual life. To his success 
 his schools much helped, and he provided a very considerable 
 literature, both original and reprint. The Methodist Book 
 Room in England is one of the results, whence issue annually 
 between four and five million publications ; another result is 
 the twenty millions issued by the various sections of Meth- 
 odists in America. Sunday-schools, too, were largely the result 
 of John Wesley's labors, for children were taught by members 
 of his Society years before Raikes collected them in the parish 
 church of Gloucester. These institutions, true safeguards of 
 the country, are strongly redolent of the benevolent scheming 
 
118 THE WESLEY MEMOEIAL VOLUME. 
 
 of "Wesley. All appliances were pressed into the service ; the 
 first " Bible Society," the " London Missionary Society," and 
 the " Church Missionary Society " came of Methodism ; also the 
 first " Tract Society," seventeen years in advance of the present 
 "Beligious Tract Society." Good, wholesome, cheap school- 
 books were then scarce, and Wesley wrote a whole batch for 
 his own schools, while he did the same for his "preachers" 
 and people in his " Christian Library," and other publications. 
 He had at first some difficulty in keeping up the moral tone at 
 Kingswood school, but he drew up rules, too strong, perhaps, 
 but right in principle, which at this day would work wonders 
 in many a limping establishment, where not the teacher but 
 parents and children govern. Some of the bitterest wails of 
 families issue from the follies which Wesley tried to correct. 
 " The children of tender parents, so-called," he writes, " who 
 are indeed offering up their sons and daughters to devils, have 
 no business here, [at Kingswood,] for the rules will not be 
 broken in favor of any person." He also started the first 
 public medical dispensary, and as soon as Franklin discovered 
 that electricity and lightning were identical, he set up an elec- 
 trical machine for the public cure of diseases, even before 
 " wise men " had done laughing at Franklin. 
 
 The fruits of Wesley's labors on the social and domestic life 
 of the people were immense, though his own domestic rela- 
 tions were most unfortunate. Here was the second of the 
 two mistakes in his long life. Wesley was too much in 
 earnest to understand the philosophy and frivolities of court- 
 ship, or he would not have allowed either silly flirts or fiery 
 vixens to dupe him. His marriage was the great mistake and 
 cloud of his life. No man, however, could have borne it with 
 more meekness and resignation. It was, indeed, a thirty years' 
 gloom, and stands as an impressive warning against ill-considered 
 and ill-assorted marriages. A good congenial wife is an angel 
 in any man's house. But Wesley's wife, though the widow of 
 a most respectable merchant, was a scold and a termagant, who 
 
WESLEY'S INFLUENCE. 119 
 
 did her utmost to make the good and great man miserable ; an 
 ill-bred and worse-disposed virago, who purloined her husband's 
 letters from his pockets, interlined them to give spiritual ex- 
 pressions .a bad meaning, and then gave them to his enemies to 
 publish. She took special care that Wesley had no home ; but 
 he took special care that this did not interfere with the regular 
 progress of his labors. He made the sites and scenes of his 
 spiritual triumphs his home, his carriage his almost constant par- 
 lor, and the chapels, churches, fields and lanes of the three king- 
 doms his temple. 
 
 On the vices of the times Wesley spoke with no uncertain 
 sound. His pamphlet, "The Manners of the Age," was a 
 sledge-hammer all round. The fashionable, the idle, the drunk- 
 en, the gluttonous, the lewd, the licentious, those addicted to 
 finery in furniture or dress, are all unmercifully battered with 
 the strokes of a giant ; and in the same vigorous spirit he fer- 
 reted out, denounced, and rooted up all traces of immorality 
 in his Societies. No man could hide his vices by union with 
 the Methodists of John Wesley. For opinions he declared he 
 would expel none, so long as they were peaceably held, and 
 here he gave the widest latitude ; but for immoralities he had 
 no tolerance after earnest warning and rebuke. Incorrigible 
 debtors, drunkards, the untruthful, bribers and bribe-takers, the 
 impure, and all who indulged in vicious practices, were allowed 
 no resting-place with him. An age like that we have just glanced 
 at made it impossible to keep the Societies irreproachable, but 
 every visitation was celebrated by a vigilant scrutiny, when it was 
 perfectly understood that he meant what he said^-he " would 
 mend or end them." He thrust out the immoral with a prompt- 
 ness that told observers, Christ's kingdom is not of this world. 
 This, too, was an " innovation " on church usage, and chapel 
 usage too, for discipline had well-nigh ceased to distinguish be- ' 
 tween the virtuous and vicious. This strict scrutiny told a tale 
 on social habits and usages, and on the domestic decencies and 
 comforts of families. Before his death the brutal public games 
 
120 THE WESLEY MEMORIAL VOLUME. 
 
 had much abated, tens of thousands of householders were raised 
 from the gutters of society to comparative respectability and 
 home happiness, and his societies were known every-where as a 
 renovated and God-fearing race. The theaters, however, failed 
 to be purged of their dirt and impurities, and there was still 
 more than sufficient refuse left to support them ; for only four 
 years before his death Wesley declared them " sinks of all iniq- 
 uity and debauchery." As to business-accommodation-bills he 
 says about the same time : " I expel any one out of Society (in 
 London) who has any thing to do with the execrable bill-trade." 
 To "Sammy" Bradburn he wrote: "You must stop local 
 preachers who are loaded with debt." "Expel all guilty of 
 bribery." " Extirpate smuggling ; " " smuggling is robbery ; " 
 " a smuggler is a thief of the first order, a pickpocket of the 
 worst sort ; " " expel all who will not leave ofi smuggling." 
 
 But Wesley carried his teaching directly into the homes of 
 the people, though ever scrupulously careful to avoid interfer- 
 ence with private family affairs, and not to place families at 
 variance. " Spiritous liquors," he told the people, " were liq- 
 uid fire." " They drive men to hell like sheep." " A drunk- 
 ard is worse than a beast." At that time almost every other 
 house in some districts was a: gin-shop. Idleness he denounced 
 with all the force of his tongue and pen, and, when that worked 
 no cure, he had recourse to expulsion. Some preachers had be- 
 come "nervous," and contracted the capability of enduring a 
 good deal of rest. He learns " they sometimes sit still a whole 
 day ; this can never consist with health. They are not drunk- 
 ards, nor gluttons, but they take more food than nature re- 
 quires." The best physicians of to-day know all about this 
 now, though they rarely trouble their patients with the knowl- 
 edge; but Wesley knew it one hundred years ago. About 
 certain ridiculous fineries in dress, which were common even 
 among the comparatively indigent, and which he strings to- 
 gether in a few lines, he speaks in strong language, and finishes 
 by the exhortation, " Throw them away ; let them drop with- 
 
WESLEY'S INFLUENCE. 121 
 
 out another word." His love of cleanliness was especially con- 
 spicuous, and could not fail to influence all with whom he had 
 to do. A layman may perhaps be allowed to say that a minis- 
 ter, dressed in unprofessional or slovenly clothes, loses half his 
 due influence. Both Southey and Sir Walter Scott, when boys, 
 appear to have been forcibly struck with Wesley's appearance, 
 and while the former repeated Wesley's anecdotes more than 
 forty years after, the latter declared that he felt as if he had 
 never lost the influence of his blessing, conferred by Wesley as he 
 stroked his hand over his boyish head. Here we have a glimpse 
 of the force of the man's character on people not specially and 
 religiously influenced. And hence the invariable neatness and 
 trimness of Wesley, as a matter of example, must have been in- 
 fluential on his own people. But Wesley did not trust to ex- 
 ample ; he taught constantly, both by voice and pen, the neces- 
 sity of both inward and outward purity. His eyes and ears 
 were open to every source of vice and immorality, which he 
 followed into the homes and haunts of the poor. Besides his 
 influence on general society, which was not small, he changed 
 the whole habits and deportment of his converts. Of all the 
 men of the eighteenth century, there was no mind so generally 
 influential as Wesley's ; and none before or since has been any 
 thing like so successful in raising the social and domestic con- 
 dition of the poor. 
 
 But further, John Wesley stands pre-eminent in the history 
 of his country for his skill and wisdom in the politics of re- 
 ligion. With the politics of the State he meddled little, over 
 a career of sixty-three busy years, yet sufficient to show that he 
 was thoroughly loyal to the House of Hanover, a genuine and 
 enlightened patriot, and withal a warm friend of the people. But 
 the influence of his name and teachings in this sphere has been 
 scarcely less beneficent and marked on the position and charac- 
 ter of his country. Unlike the Reformers of a previous age, 
 his controversy was not with the State and Government, but with 
 vice and irreligion, because he saw there the source and fount- 
 
122 THE WESLEY MEMOEIAL VOLUME. 
 
 ain of all useful progress. He went in to convert men's souls 
 to that which was virtuous and pure, and never fouled his 
 tongue or his pen with that which was the blotch and bane of 
 some previous reforms the temper and mutterings of incipient 
 treason. Against " the powers that be " Wesley had no ravings 
 and stormings, though he did not close his mouth, or decline to 
 use his pen against oppression and injustice. That passionate 
 virulence, that venomous malice, which paralyzes the head and 
 the heart, withers the affections and destroys all patriotic sym- 
 pathies, found no place in Wesley's breast. He was not to be 
 blinded by other people's political rant and rancor. It is true 
 Wesley and his men were charged with " sedition " and every 
 thing else that was bad at the time, and every crowd that gath- 
 ered to stone and worry the Methodists in their peaceful work 
 was foully laid on their shoulders ; but this was in default of a 
 better cry. They simply went forth to arouse the people to a 
 sense of the importance of spiritual things, and, as Hutton 
 says, they went " among thieves, prostitutes, fools, people of 
 every class, some of distinction, a few of the learned, merchants, 
 and numbers of poor people, who had never entered a place of 
 worship these assembled in crowds and became godly." This 
 was sedition in the eyes of the fierce and envious, and in a 
 printed sermon Dr. Stebbing who was only one among scores 
 of his class declared that Wesley " was gathering tumultuous 
 assemblies," and " setting aside all authority and rule." 
 
 " There is the closest connection," said Wesley, late in life, 
 "between my religion and my political conduct ; the self -same 
 authority enjoins me to ' fear G.od, and to honor the king, ' " 
 . . . " It is my religion which obliges me to put men in mind 
 to be subject to ( principalities and powers.' Loyalty is, with 
 me, an essential point of religion." But no man could hurry- 
 Wesley into the feuds and turmoils of political parties. Once 
 he joined the great Dr. Johnson ; -and the giant of literature, 
 Tory though he was, the pride and glory of the eighteenth 
 century, was proud of his help. Writing to Wesley he said, 
 
WESLEY'S INFLUENCE. 123 
 
 " That now," with such aid, " I have no reason to be discour- 
 aged ; " and then, with his own inimical classical expertness, he 
 concludes, " The lecturer was surely in the right who, though he 
 saw his audience slinking away, refused to quit the chair while 
 Plato stayed." Dr. Johnson was not the man to bandy compli- 
 ments such as this except where they were well-deserved. Had 
 Wesley devoted himself to politics he must have ranked among 
 the foremost statesmen of the age. Macaulay well knew as 
 every man of sense may learn, if he will take the trouble that 
 Wesley had every element necessary to a distinguished political 
 position and a commanding statesmanship ; but he knew he 
 was called to a higher statesmanship one linked to the skies, 
 and which would last when that of Lord North, Sir Robert 
 Walpole, and William Pitt, had decayed and grown obsolete. 
 And we have only to look round us to see that Wesley was 
 right. The State lost something in losing the man of strong 
 common sense, of quick mental vision, of logical acuteness, of 
 unwonted intellectual activity, of transparent honesty of pur- 
 pose, of manly self-confidence, of iron will, of robust physical 
 stamina, of unrivaled power in disentangling intricate compli- 
 cations, of extraordinary popular talking and seasoning facul- 
 ties, of aptness for minute details and yet keeping a firm grasp 
 of great principles, of persuasive eloquence and masterly dis- 
 cussion, of command of temper and tongue so necessary in im- 
 portant political crises, and of that indefinable and mysterious, 
 almost magnetic influence, which wins over, draws, and rules 
 large masses of people ; but the State gained more, by Wesley's 
 laying deep in the hearts of the people the foundations of good 
 government, and by the social, mental, and moral regeneration 
 he worked among every class of the community. To Wesley's 
 teachings is owing, chiefly, that moderation in the aggregate 
 politics of the English people which has made political anarchy 
 and revolution forever impossible. It put, as between two 
 fiercely contending parties, a moderating and modifying ele- 
 ment which, like a huge fly-wheel, steadied and kept from 
 
124 THE WESLEY MEMORIAL VOLUME. 
 
 violent friction the whole political engine, and reduced " wear 
 and tear" to a minimum. Since that day, discontented and 
 turbulent extremes on one side and the other have been kept 
 in check. In moments of excitement to this day, the extreme 
 votaries of both political parties in the hour of failure hurl 
 their rebukes and revenge at the Methodists, whose moderation 
 and wisdom have done more than any thing else to keep En- 
 gland firm on her legs, the admiration, sometimes the envy, of 
 civilized governments almost the world over. 
 
 Of Wesley's religious politics it would be vain to attempt any 
 thing like an analysis or even a sketch. Suffice it to say, that the 
 same practical wisdom distinguished his system of Church gov- 
 ernment as marked his State politics. With slight modification 
 it has stood the test of experience, and as yet shows no traces of 
 decay. In the history of the Church Wesley stands first and 
 foremost as organizer of a Church rule which provides for free- 
 dom without license, discipline without laxity or undue severity, 
 and Christian fellowship without servitude ; a system of gov- 
 ernment which has drawn and bound together multitudes of 
 opposite tastes, habits, and sympathies, and at the same time so 
 effectually excluded all forms of immorality that it has long 
 been a public surprise and shock when a Methodist is punished 
 penally. By Wesley a wide berth was given to liberty as to 
 opinions, and many of his more radical disciples might learn a 
 lesson ; but he had no liberty for sin. To the day of his death 
 Charles Wesley remained a " High "-Churchman, and refused 
 to be buried out of u consecrated ground." John Wesley, too, 
 in, his early years, was a " High "-Churchman in name, but as 
 light came, and as circumstances pressed, he became a Dissenter 
 in fact, and told his friends in his last hours, with his usual 
 simplicity, to wrap his body in woolen and place it in the soil 
 at City Eoad Chapel ; ground now " consecrated " enough in 
 the repose of the bones of the man who accomplished more 
 Christian work than any other laborer in the history of the 
 Church ; and mingling with a soil which deserves a veneration 
 
WESLEY'S INFLUENCE. 125 
 
 not less devout than that which holds the sacred ashes of the 
 great apostle of the Gentiles. 
 
 But, finally and briefly, John Wesley is the most illustrious 
 example in the history of his country of the certain success 
 which follows an earnest life of honest labor. It is now too 
 late to recount his labors, or even to sketch an outline. Our 
 space is gone before we have touched the finest feature of his 
 character. 
 
 But if Wesley's life was one of unceasing toil, it was one 
 of unparalleled success. His teachings as to a new spiritual 
 life, and the rules which regulate it, being sown broadcast 
 over the country by an organized system of perpetual preach- 
 ing, were backed by an ever-present example, careful pastoral 
 oversight, kindly, but if necessary, severe discipline, and 
 by the omnipotent power of the printing-press. The benef- 
 icent labors of Whitefield, of Berridge, of Howell Harris 
 in Wales, and of other similar men only snippings from the 
 original Wesley tree and % their results, were fairly Meth- 
 odistic. Before Wesley had been at his work half his time, say 
 within twenty-five years after he started for Savannah, he had 
 planted Methodism in every large town in England and Ireland, 
 and in many a hundred hamlets and villages ; while his teach- 
 ing had ever been followed up by church guidance and private 
 counsel in families. In the very middle of his career he had 
 done, without money, without patronage, and in the face of the 
 most rancorous enemies, what no other man ever did before, 
 nor has ever done since, coupled with his ceaseless traveling 
 and preaching. Thus early, while he had above a quarter of a 
 century to work, he had printed and sent over the country one 
 hundred and thirty vigorously written pamphlets, nine parts of 
 his "Journal," and nearly seventy full sized books, besides 
 twelve volumes and thirty pamphlets produced jointly by him- 
 self and Charles. Lord Holland, Mr. Pitt, Sir E. Walpole, and 
 the whole bench of Bishops in at the bargain, could show noth- 
 ing approaching such results ; and results, too, which were pat- 
 
126 THE WESLEY MEMORIAL VOLUME. 
 
 ent in the improved social and educational condition, and in 
 the renovated lives, of tens of thousands. And what if we look 
 at the subsequent growth of this Methodist power ? It roused 
 all the slumbering Churches in the land to renewed energy 
 an energy which still clings to them notably in the Establish- 
 ment, where we have seen ever since earnest labor and constant 
 success. But look at the world of Methodism, with its about 
 five millions in Church-fellowship, and over twenty millions 
 under the sway of its religious teaching ; and look again, and see 
 it daily adding to its victories and multiplying its conquests. 
 
 When Wesley reached the last year of his life, all over the 
 Three Kingdoms he saw the fruit of his labors, and the sight 
 gladdened his 'eyes and heart. His one hundred and fifteen cir- 
 cuits, two hundred and ninety-four preachers, and seventy-one 
 thousand five hundred and sixty-eight Church members, besides 
 seventeen missionaries in foreign lands, and nearly equal results 
 in America, were enough to cheer his great spirit, and make 
 him " thank God .for his mercies." He had not " converted 
 the world," but he had made such a beginning as England had 
 never witnessed before. His old enemies had nearly died out, 
 or had repented and turned friends. One half the kingdom 
 admired, and the other revered him. The nobility now 
 thought it a privilege to hear him talk or preach. Tens of 
 thousands still rushed to his ministrations, and looked upon 
 him as the boast and glory of England ; nd thousands at 
 this day are proud and glad that they have seen and talked 
 with men and women who knew and conversed with the ven- 
 erable apostle of Methodism. The clergy every-where un- 
 locked their church and pulpit doors to him, delighted with 
 his simple eloquence and saintly character. "The tide is 
 turned," he wrote ; " I have now more invitations to preach in 
 churches than I can accept." When Dr. Lowth, Bishop of 
 London, would sit below him at table and Wesley remonstrated, 
 the Bishop expressed a pretty general feeling when he said : 
 "Mr. Wesley, may I be found at your feet in another world." 
 
WESLEY'S INFLUENCE. 127 
 
 He was, we say, an example unequaled of the certain success 
 which follows an earnest life of honest labor. That is all. 
 Rhetorical ornament or eloquent peroration would only dim 
 the dignity and besmear the beauty of one of the very closest 
 transcripts of the character of Him who "went about doing 
 good." 
 
WESLEY AND PERSONAL BELIGIOUS EXPE- 
 
 EIENCE. 
 
 GOD'S way of making any truth powerful among men has 
 always been to translate it into the vernacular of this 
 world by incarnating it. He puts it into a human soul, and 
 there fans it into a steady flame whose glow kindles other souls. 
 The unspoken language of profound conviction is the one 
 language which needs no interpreter. 
 
 There is no danger that Chillingworth's grand postulate will 
 ever be forgotten : " The Bible, the Bible, the religion of 
 Protestants." But it is not merely the Bible written or printed 
 which is mighty for the salvation of the world. Men may and 
 do refuse to read this; and often when they read it they 
 get but the faintest possible conception, or even an utter mis- 
 conception, of its meaning. It is the Bible incarnated, lived, 
 wrought into the fabric of human souls, clearly expounded and 
 brilliantly illustrated by transformed lives, which extends the 
 borders of Christ's kingdom. The epistles of Paul and Peter 
 and John are within easy reach of many a hand that never 
 opens them, and pass under many an eye that never discerns 
 their glories ; but no eye can be utterly blind to the shining 
 characters with which a once pierced hand is now perpetually 
 tracing " living epistles " to be " known and read of all men." 
 
 This thought is in itself so important, and, moreover, is so 
 essential as the very key to the theme of this dissertation, that I 
 wish at the outset to unfold it with sufficient fullness and par- 
 ticularity to secure a vivid impression of it on the mind of 
 every reader. Of course the supreme illustration of it is to be 
 sought in the method of the incomparable Teacher. And how 
 did he . teach ? Not chiefly by what he said or did, but by 
 
PERSONAL RELIGIOUS EXPERIENCE. 129 
 
 what he was. I derogate nothing from the splendor of his say- 
 ings, the divineness of his doings, or the magnificence of his 
 miracles, when I declare that his chief teaching was Himself. 
 He spoke, he did, more yet he was, 'the Truth. The eternal 
 Word the revealer of God the one only medium for the 
 manifestation of God to the universe of intelligent creatures 
 "The Word, was made flesh, and dwelt among us, and we beheld 
 his glory, the glory as of the only begotten of the Father, full 
 of grace and truth." "With his own lips and by the pens of 
 his amanuenses he completed the system of religious teaching ; 
 and on the last page of the Apocalypse he set this solemn seal : 
 " If any man shall add unto these things, God shall add unto 
 him the plagues that are written in this book : and if any man 
 shall take away from the words of the book of this prophecy, 
 God shall take away his part out of the book of life, and out 
 of the holy city, and from the things which are written in this 
 book." 
 
 Since that time almost eighteen hundred years of anxious, 
 earnest, profound thinking have passed away, and no man 
 singly, nor all men together, have added one iota to the relig- 
 ious teaching of Jesus. And yet religious truth is under- 
 stood better to-day than in the first century, or the tenth, or the 
 eighteenth. How, if there has been no added revelation? 
 There has been the ever-new exposition furnished by many a 
 fresh incarnation of the truth. John Kobinson, of Leyden, in 
 his farewell to the Pilgrim Fathers in 1620, nobly said : " If 
 God should reveal any thing to you by any other instrument of 
 his, be as ready to receive it as you were to receive any truth 
 by my ministry ; for I am very confident the Lord hath more 
 truth and light yet to break forth out of his holy Word." 
 And Bishop Butler, in his immortal " Analogy of Religion," 
 with kindred insight declared: "Nor is it at all incredi- 
 ble that a book which has been so long in the possession of 
 mankind should contain many truths as yet undiscovered." 
 " More truth and light ? " Whence ? " To break forth out oi 
 
130 THE WESLEY MEMORIAL VOLUME. 
 
 his holy word." How ? He will " reveal " it by some " instru- 
 ment of his." " Truths as yet undiscovered ? " Where ? In 
 the book." 
 
 Such revelations God has been pleased to make in all the 
 Christian centuries. His universal plan for securing any 
 marked and substantial advance of Christianity has been to 
 incarnate in some one man some grand, fundamental, but neg- 
 lected truth. The era of the Protestant Eeformation well 
 illustrates this. The world has gone down into the chill and 
 darkness* of a thousand years' night. God has thoughts of 
 mercy toward it. How will he bring in the day ? No new 
 Bible is given ; there is no new flight of angels ; there are no 
 new tongues of fire. A man is the herald of the dawn ; a man 
 with great faults, (else his example had been of less value for 
 our encouragement,) yet a man whom God taught that " the 
 just shall live by faith," and he taught it to the world. But 
 his great work was incomplete, and his tempest-tossed soul had 
 hardly reached its happy home before the Dark Ages crept 
 back again. Ritualism spread its upas blight ; infidelity and 
 iniquity were rampant, and even in Protestant England, at 
 the close of the seventeenth century, evangelical Christianity 
 had almost perished from the earth. Again God honors his an- 
 cient plan. "Not by angels, not by an added revelation, not by a 
 new Pentecost, does he bring in that revival of evangelical doc- 
 trine and life which has had no serious back-set for more than 
 a century and a third, and which, when fairly considered in its 
 relation to the grand outmarch of modern evangelistic effort, 
 really seems to be the dawn of the Millennium. God intro- 
 duces this transcendent era by a man; a man born of that 
 woman concerning whom Adam Clarke wrote, " Many daugh- 
 ters have done virtuously, but Susannah Wesley has excelled 
 them all." This man was at once a Moses, a Paul, and a John. 
 He led out God's people from a worse than Egyptian bondage ; 
 he preached the Gospel with surpassing power to men of more 
 than Athenian refinement and to the most degraded outcasts ; 
 
PERSONAL RELIGIOUS EXPERIENCE. 131 
 
 and he was the very apostle of love, for he proclaimed as one 
 of the chief articles of his creed that " perfect love" which 
 "casteth out fear; " and he was enabled so to emphasize God's 
 universal offer of rescue for the ruined, that the world might 
 understand it better than ever before. I soberly believe that 
 since it was first uttered no other man has done so much to 
 simplify and propagate that divinest of all divine utterances, 
 " God so loved the world, that he gave his only begotten Son, 
 that whosoever believeth in him should not perish, but have 
 everlasting life." 
 
 The fullest and most severely dispassionate of Mr. Wesley's 
 biographers, Mr. Tyerman, elaborately justifies his characteriza- 
 tion of Methodism as " the greatest fact in the history of the 
 Church of Christ ; " and says, " Let the reader think of twelve 
 millions of people at present enjoying the benefits of Meth- 
 odist instruction; let him think of Methodism's twenty-one 
 thousand eight hundred and seventy-five ordained ministers, 
 and of its tens of thousands of lay preachers ; let him think 
 of the immense amount of its church property, and of the 
 well-nigh countless number of its church publications ; let him 
 think of the millions of young people in its schools, and of its 
 missionary agents almost all the wide world over ; let him think 
 of its incalculable influence upon other Churches, and of the 
 unsectarian institutions to which it has given rise ; and then let 
 him say whether the bold suggestion already made is not strictly 
 true, namely, that 'Methodism is the greatest fact in the his- 
 tory of the Church of Christ.'' " 
 
 Now no religious movement ever sprang more directly out 
 of the mind and heart of its founder, and received its mold 
 and inspiration more immediately from him, than Methodism 
 from "Wesley. It cannot be understood apart from him, nor he 
 apart from it. And what is Methodism ? This volume, which 
 presents Wesley in well-nigh every possible phase, abundantly 
 answers that question ; this particular article has to do with but 
 a single characteristic of Methodism, and yet that characteristic 
 
132 THE WESLEY MEMOEIAL VOLUME. 
 
 is its grand formative principle ; its central, uniting, explaining 
 idea, without which it would not have been. What is that idea ? 
 PERSONAL RELIGIOUS EXPERIENCE. 
 
 Go into any Methodist church (worthy the name) in Europe, 
 Asia, Africa, America, or any island of the sea, (there are 
 twenty thousand of them in the United States alone,) and listen 
 to the hymns, the readings, the prayers, the sermons. You 
 must perceive that, according to the Methodistic idea, religion 
 is no mere code of ethics or dogmas, no empty parade of cere- 
 monies, no matter for rapt contemplation and antinomian quiet- 
 ism ; but a deep, conscious, all-pervading, triumphant spiritual 
 life. A very simple teaching of the Holy Scriptures, you may 
 say. Yes, but vastly more simple because of John Wesley. 
 When he, a brilliant young tutor in Lincoln College, Oxford, 
 was groping his way to the full light of gospel day, Methodism 
 was germinating. He found the light, and took it into one of 
 the clearest and strongest of intellects, and also into " one of 
 the most marvelous hearts which ever the l^and of the Creator 
 fashioned, or the spirit of the Redeemer warmed." That mas- 
 terful intellect was hungrily striving after more and more of 
 the knowledge of God, through all the years from its first dawn 
 in the pious Epworth rector's home till, after eighty-eight 
 years, the eternal sun-burst flashed upon it. But no such mere 
 intellectual seeking, however successful, could have produced 
 that immense result called Methodism; and so, at the age of 
 thirty-five, that great heart saw God, transmuted doctrine into 
 life, and created Methodism. 
 
 The question is often asked, What is the secret of the power 
 of Methodism ? That secret I conceive lies partly in its eccle- 
 siastical polity, more in its doctrinal teaching, and most of all 
 in its religious experience. On the last of these every thing 
 turns. This it is which gave birth to the polity of Methodism 
 and molded its belief s. Its doctrinal system is not new, though 
 the manner of its proclamation is. From the beginning until 
 now, the Methodists, we think, have been less inclined than any 
 
PERSONAL RELIGIOUS EXPERIENCE. 133 
 
 other branch of the Church to forget the inspired apostolic 
 anathema against novelties in doctrine, "Though we, or an 
 angel in heaven, preach any other Gospel unto you than that ye 
 have heard, let him be accursed." 
 
 In the course of the ages the old doctrines of the Bible had 
 been buried beneath the rubbish of forgetf ulness and sacerdo- 
 talism. Wesley seized them, lifted them up, shook from them 
 the dust of ages which covered 'them, rekindled them at the al- 
 tar of God, and then rushed forth and held them up as blazing 
 torches before the eyes of the people. 
 
 He taught that sin was not a peccadillo, not merely a misfort- 
 une, but a dark, guilty, damning fact. He taught that salva- 
 tion was not a proposal of help, restricted to a certain part of 
 the human race, to be conferred at some time no man can tell 
 when ; but to every guilty penitent it was a proclamation that 
 he might now be saved fully saved saved to the uttermost, 
 and have the witness of the Holy Ghost to the fact of this sal- 
 vation. No wonder the people listened, for at that time these 
 truths came with the force of a new revelation to the masses 
 of men. 
 
 I think I shall not be accused of an unjust criticism on our 
 Christian brethren not of our faith if I cite an old-fashioned 
 Methodist's sarcastic representation of the teaching prevailing 
 in the communities in which he moved. It was this : " Re- 
 ligion if you seek it, you wont find it ; if you find it, you 
 wont know it ; if you know it, you haven't got it ; if you get 
 it, you can't lose it ; if you lose it, you never had it." The 
 Methodists reversed every clause of this description, and made 
 it run : Religion if you seek it, you will find it ; if you find 
 it, you will know it; if you know it, you have got it; if you 
 get it, you may lose it ; if you lose it, you must have had it. 
 
 All the doctrines our fathers asserted were old, but they 
 made them new, fresh, vivid, and powerful. This effect is es- 
 pecially manifest in their teaching of that most experimental 
 doctrine of the witness of the Spirit. God has given Method- 
 
134 THE WESLEY MEMORIAL VOLUME. 
 
 ism the honor of making millions of men understand it. This 
 doctrine was almost a dead letter in God's holy book when John 
 Wesley arose. Yet the teaching lay plainly on the very surface 
 of the Bible. Enoch "had this testimony, that he pleased 
 God." David had his feet taken < c out of a horrible pit and 
 out of the miry clay," and a new song put into his mouth. 
 Paul and Peter and John told the same blessed story. Yet I 
 doubt if a thousand men in all England, one hundred and fifty 
 years ago, could have said that they knew their sins forgiven. 
 But after fifteen years' such service of God as has rarely been 
 equaled, John Wesley became consciously a son of God. While 
 listening one evening, in a Moravian meeting, to the reading 
 of one of Luther's commentaries, he felt his heart " strangely 
 warmed ; " and then he knew, and was able to teach, the mean- 
 ing of that inspired declaration, " The Spirit itself beareth wit- 
 ness with our spirit that we are the children of God." The 
 glorious doctrine of the witness of the Spirit was incarnated in 
 him, and revealed through him to millions more. In that hour 
 Methodism was born. 
 
 So manifest and vital is the connection between Wesley's 
 personal experience of saving grace and the success of the re- 
 ligious movement he inaugurated, that we must trace the suc- 
 cessive steps of that marvelous experience. From infancy he 
 was surrounded by the fragrance of a most sincere, if some- 
 what austere, ancestral piety. He was descended from a royal 
 line of God's faithful witnesses. Daily prayers and Scripture 
 readings were warp and woof of his childhood. Like most 
 men who have been both great and good, he had one of the 
 best of mothers, one from whom he manifestly inherited his 
 talent for logic as well as for saintship. Who can tell how 
 much the world owed to that devout and devoted mother-love 
 which breathed out in this concluding sentence of many a let- 
 ter, " Dear Jackey, I beseech Almighty God to bless thee ! " 
 He gave early evidence of sincere piety, and was admitted by 
 his strict father to the communion at the age of eight. Until 
 
PERSONAL RELIGIOUS EXPERIENCE. 135 
 
 he left home to attend the Charter-house school, in his eleventh 
 year, he seems to have been an unusually thoughtful and con- 
 sistent child-Christian. There, Mr. Tyerman tells us, " he lost 
 the religion which had marked his character from the days of 
 infancy ; " and adds : " Terrible is the danger when a child 
 leaves a pious home for a public school. John Wesley entered 
 the Charter-house a saint and left it a sinner." He supports 
 this startling indictment by citing Wesley's own words: "I 
 was negligent of outward duties, and continually guilty of in- 
 ward sins." But the self -accuser adds that these " sins " were 
 " such as are not scandalous in the eye of the world ; " and 
 sums up this period thus : " However' I still read the Script- 
 ures, and said my prayers morning and evening. And what 1 
 now hoped to be saved by was : 1. Not being so bad as other 
 people ; 2. Having still a kindness for religion ; and, 3. Read- 
 ing the Bible, going to church, and saying my prayers." So 
 the " saint " of ten had not become so very grievous a " sinner " 
 at seventeen after all; albeit there was a touch of Pharisaism 
 in his piety. 
 
 Mr. Tyerman paints Wesley's undergraduate life at Oxford 
 in similarly dark colors, thus: "When we say that from the 
 age of eleven to the age of twenty-two Wesley made no pre- 
 tensions to be religious, and, except on rare occasions, habitually 
 lived in the practice of known sin, we only say what is equally 
 true of many of 'the greatest, wisest, and most godly men that 
 have ever lived. The fact is humiliating and ought to be de- 
 plored, but why hide it in one case more than in another? 
 Wesley soon became one of the holiest and most useful men 
 living ; but except the first ten years of his childhood, he was, 
 up to the age of twenty-two, by his own confession, an habitual, 
 if not profane and flagrant sinner." " He thoughtlessly con- 
 tracted debts greater than he had means to pay." " His letters 
 are without religious sentiments, and his life was without a re- 
 ligious aim." " He had need to repent as in dust and ashes." 
 The same biographer adds, however, within a dozen lines, 
 
136 THE WESLEY MEMOEIAL VOLUME. 
 
 "Wesley was far too noble and too high-principled to seek ad- 
 mission into so sacred an office as the Christian ministry merely 
 to secure for himself a crust of bread." Another very able 
 and appreciative student of Mr. Wesley's character, Dr. Bigg, 
 insists that these comments of Mr. Tyerman are " altogether in 
 an exaggerated tone of austerity ; and adds, " He writes as if 
 such letters cast shadows on the character of young Wesley; 
 he declares quite unwarrantably that from the age of eleven to 
 twenty-two, Wesley was 4 by his own confession an habitual, if 
 not profane and flagrant, sinner,' and that he 'thoughtlessly 
 contracted debts greater than he had means to pay ! ' We 
 must say that there is no evidence whatever to justify such 
 language as this. Wesley seems always to have kept at a re- 
 mote distance from any thing like ' profane and flagrant sin ; ' 
 he was 'a sinner' as moral and virtuous youths are sinners, but 
 only so ' y and if he could not make ends meet on forty pounds 
 a year, there is no evidence whatever that he f thoughtlessly 
 contracted debts.' " 
 
 Mr. Badcock, in the "Westminster Magazine," gives this 
 picture of Wesley after he had taken his degree at the age of 
 twenty-one : " He appeared the very sensible and acute colle- 
 gian ; a young fellow of the finest classical taste, of the most 
 liberal and manly sentiments." 
 
 Then came one great crisis of his life ; let me rather say, then 
 began the one critical epoch, which lasted thirteen years, and 
 terminated only when the intensely laborious, heroically faith- 
 ful, despairingly weary " servant " became consciously a rejoic- 
 ing " son " of God. He had finished his collegiate course, a 
 thorough and elegant scholar. What should he do ? In those 
 days, when so little was thought about a divine call to the minis- 
 try, it would have been strange if any young man born, bred, and 
 educated as he was, and with such a moral and religious char- 
 acter, had not at least considered the question of entering that 
 sacred office. He had such thoughts, and wrote of them to his 
 parents. They encouraged his incipient plan, and his mother, 
 
PEBSONAL RELIGIOUS EXPEEIENCE. 137 
 
 especially, gave him excellent advice. He immediately began 
 a most painstaking, conscientious, but blindly ascetic prepara- 
 tion for holy orders. His characteristic account of it runs thus : 
 " When I was about twenty-two my father pressed me to enter 
 into holy orders. At the same time the providence of God direct- 
 ing me to Kempis' ' Christian's Pattern,' I began to see that 
 true religion was seated in the heart, and that God's law ex- 
 tended to all our thoughts as well as words and actions. I was, 
 however, angry at Kempis for being too strict ; though I read 
 him only in Dean Stanhope's translation. Yet I had frequently 
 much sensible comfort in reading him, such as I was an utter 
 stranger to before. Meeting likewise with a religious friend, 
 which I never had till now, I began to alter the whole form of 
 my conversation, and to set in earnest upon a new life. I set 
 apart an hour or two a day for religious retirement ; 1 commu- 
 nicated every week ; I watched against all sin, whether in word 
 or deed ; I began to aim at, and to pray for, inward holiness ; so 
 that now, doing so much and li ving so good a life, I doubted 
 not that I was a good Christian." 
 
 It is well for sound doctrine and evangelical religion that 
 the seed of truth thus sown in this eminently honest, earnest, 
 and capacious soul, did not by a miraculous operation of grace 
 burst forth into sudden flower and fruit. The slow germina- 
 tion, growth, unfolding, and maturing of the precious seed in 
 Wesley's heart and life have made the way of salvation easy to 
 millions of men. The divine method is " first the blade, then 
 the ear, then the full corn in the ear." We are reminded of 
 Israel's forty years' schooling in the wilderness ; of the apostles 
 who needed, (for our sakes no less that for their own,) three 
 years under the Saviour's personal tuition, and ten days' wait- 
 ing for the Pentecost after that ; of Paul's theological course in 
 Arabia, and of Bunyan's thrilling experiences recorded in his 
 " Grace Abounding to the Chief of Sinners." God's great sol- 
 diers are wont to undergo a severe course of drill and discipline 
 before achieving those victories which astonish men and angels. 
 
138 THE WESLEY MEMOEIAL VOLUME. 
 
 In the thirteen years from the age of twenty-two to that of 
 thirty-five Wesley met and vanquished, not in bitter and be- 
 clouding controversy with other men, but on the battle-field of 
 his own soul, all the chief errors concerning the subject of per- 
 sonal religious experience. For years of such devout religious- 
 ness and such strenuous activity in doing good as have never 
 been excelled, he was by turns a legalist, a mystic, an ascetic, 
 and a ritualist, with scarcely a glimmering of that personal, 
 simple, saving, triumphant faith which these Egypt and wil- 
 derness years were preparing him to teach. The downright 
 sincerity and quaintness with which he recorded these experi- 
 ences give his Journal and his letters a romantic charm. 
 
 The writers whom he providentially fell in with at this 
 period, and whose works had most to do with forming his 
 opinions, partly by their direct teaching and partly by the stern 
 antagonism they provoked, were Thomas a Kempis, Jeremy 
 Taylor, and William Law. They were always too somber for him, 
 and he recoiled from the morbid tinge of their teachings; and 
 yet they taught him. He promptly drew back from Jeremy 
 Taylor's mournful representations as to the necessity of perpet- 
 ual, sorrowful uncertainty on the point of the penitent sinner's 
 pardon and acceptance. As early as 1725 he obtained a clear 
 glimpse, doctrinally, of what he did not fully know experiment- 
 ally until 1738 the feasibility of a conscious salvation. This 
 is manifest in his writing thus to his mother : " If we dwell in 
 Christ, and Christ in us, (which he will not do unless we are 
 regenerate,) certainly we must be sensible of it. If we can 
 never have any certainty of our being in a state of salvation, 
 good reason it is that every moment should be spent, not in 
 joy, but in fear and trembling ; and then, undoubtedly, we are in 
 this life of all men most miserable. God deliver us from such 
 a fearful expectation as this ! " 
 
 To Thomas a Kempis' " Christian's Pattern " and to Jeremy 
 Taylor's " Holy Living and Dying " he is manifestly indebted, 
 among other things, for some of the clearest early conceptions 
 
PERSONAL RELIGIOUS EXPERIENCE. 139 
 
 which he afterward formulated in his teaching concerning 
 Christian Perfection. He says, " I saw that simplicity of inten- 
 tion and purity of affection one design in all we speak and do, 
 and one desire ruling all our tempers are indeed the wings of 
 the soul, without which she can never ascend to God. I sought 
 after this from that hour." The " Pattern " taught him this. 
 And after reading the " Holy Living and Dying " devouring, 
 I may rather say, for no words can well set forth the intensity 
 of his hunger for the truth lie wrote, " Instantly I resolved to 
 dedicate my life to God all my thoughts and words and ac- 
 tions being thoroughly convinced there was no medium, but 
 that every part of my life (not some only) must either be a sac- 
 rifice to God or myself, that is, the devil." 
 
 In September, 1725, Wesley was ordained deacon by Bishop 
 Potter, whom he always held in high esteem, calling him " a 
 great and good man," and recording in a sermon written more 
 than half a century later an advice given him by the "Bishop at 
 the time of his ordination, and for which he had often thanked 
 Almighty God, namely, that " if he wished to be extensively 
 useful, he must not spend his time in contending for or against 
 things of a disputable nature, but in testifying against notori- 
 ous vice, and in promoting real and essential holiness." In 
 March, 1726, he was elected Fellow of Lincoln College; and 
 eight months later he was appointed Lecturer and Moderator 
 of the classes. " Leisure and I have taken leave of one another," 
 he wrote ; " I propose to be busy as long as I live." In his 
 plan of study, which he closely followed, he devoted Mondays 
 and Tuesdays to the Greek and Roman classics ; "Wednesdays 
 to logic and ethics ; Thursdays to Hebrew and Arabic ; Fridays 
 to metaphysics and natural philosophy ; Saturdays to oratory 
 and poetry ; and Sundays to divinity ; filling up the interstices 
 of time with French, optics, and mathematics. In order to 
 prosecute such studies and to lead a life of such strenuous re- 
 ligious devotion, he reckoned minutes of time as more precious 
 than rubies. He therefore deliberately resolved to rid himself 
 
140 THE WESLEY MEMORIAL VOLUME. 
 
 of all unprofitable associates. He says : " When it pleased God 
 to give me a settled resolution to be not a nominal but a real 
 Christian, ... I resolved to have no acquaintance by chance, 
 but by choice ; and to choose such only as would help me on 
 my way to heaven." 
 
 The influence of William Law upon him at about this time 
 is very manifest. He writes : " I began to see more and more 
 the value of time. I applied myself closer to study. I 
 watched more carefully against actual sins. I advised others 
 to be religious according to that scheme of religion by which I 
 modeled my own life. But meeting now with Mr. Law's 
 6 Christian Perfection ' and ' Serious Call,' although I was 
 much offended at many parts of both, yet they convinced me 
 more than ever of the exceeding height and breadth and depth 
 of the law of God. The light flowed in so mightily upon my 
 soul that every thing appeared in a new view. I cried to God 
 for help ; resolved, as I had never done before, not to prolong 
 the time of obeying him. And by my continued endeavor to 
 keep his whole law, inward and outward, to the utmost of my 
 power, I was persuaded that I should be accepted of him, and 
 that I was even then in a state of salvation." 
 
 His bondage to legalism is very evident. He must grope in 
 the wilderness for weary years in order that he may be able to 
 point out to hosts of weary pilgrims the short road to Canaan. 
 The austerities, the self-denying charities, and the heroic home- 
 mission work of the " Holy Club," of which he was the head, 
 did not satisfy his ideal nor relieve his perturbed spirit. ~No 
 man on earth studied religion more earnestly, nor practiced it 
 more zealously. And at the time, it seems never to have oc- 
 curred to him that he was wearing a garment of self -righteous- 
 ness. He saw his error later, and said : " In this refined way 
 of trusting to my own works and my own righteousness, (so 
 zealously inculcated by the mystic writers,) I dragged on heav- 
 ily, finding no comfort or help therein, till the time of my leav- 
 ing England." He had not forsaken " this refined way " of try- 
 
PERSONAL RELIGIOUS EXPERIENCE. 141 
 
 ing to establish a righteousness of his own when he went out 
 to Georgia as a missionary. Before going he wrote a letter 
 stating his reasons, the chief being these : " My chief motive is 
 the hope of saving my own soul. ... I cannot hope to attain 
 the same degree of holiness here which I may there." But be- 
 sides such personal motives, he was moved by the brilliant pict- 
 ure his fancy painted of the native Indians flocking round him and 
 eagerly accepting the Gospel. When he reaches Georgia, how- 
 ever, we find him not the grand Pauline missionary, flying every- 
 where as the flaming herald of an impartial salvation, offered 
 freely to all by a God who is " no respecter of persons." We 
 must confess rather to beholding a strait-laced, exclusive High- 
 Churchman, who did but little good and some manifest harm, 
 and retired from the scene of his humiliating defeat in two 
 years as Mr. Tyerrnan styles him, " in point of fact a Pusey- 
 ite, a hundred years before Dr. Pusey flourished." Dr. Rigg 
 says, "The resemblance of his practices to those of modern 
 High- Anglicans is, in most points, exceedingly striking. He had 
 early, and also forenoon, service every day ; he divided the morn- 
 ing service, taking the litany as a separate service ; he inculcated 
 fasting (real hard fasting, his was) and confession and weekly 
 communion ; he refused the Lord's Supper to all who had not 
 been episcopally baptized ; he insisted on baptism by immer- 
 sion ; he rebaptized the children of Dissenters ; and he refused 
 to bury all who had not received episcopalian baptism." The 
 same author, whose estimate of Wesley is exceedingly high, and 
 who zealously, and, as I think, ably and justly defends him 
 against some of Mr. Tyerman's severe animadversions, is con- 
 strained to characterize him at -this period as an " ascetic Ritual- 
 ist of the strictest and most advanced class." 
 
 Mr. Wesley's own retrospect of his experiences in Georgia is 
 full of thrilling interest. In all the range of autobiography I 
 know nothing more searching, instructive, and pathetic, than 
 the merciless self -dissection of this great, earnest, honest soul. 
 The full impression of it cannot be felt except by approaching 
 
142 THE WESLEY MEMOEIAL VOLUME. 
 
 it gradually, and then reading it entire in a sympathetic mood. 
 The whole passage is quite too long for insertion here ; but we 
 must solemnly pause over the most impressive paragraphs : 
 
 " It is now two years and almost four months since I left my 
 native country in order to teach the Georgian Indians the na- 
 ture of Christianity; but what have I learned myself in the 
 meantime ? Why, (what I least of all expected,) that I, who 
 went out to America to convert others, was never myself con- 
 verted to God. f I am not mad,' though I thus speak ; but I 
 speak the words of truth and soberness ; ' if haply some of 
 those who still dream may awake, and see that as I am so are 
 they. . . . 
 
 " Are they read in philosophy ? So was I. In ancient or 
 modern tongues ? So was I also. Are they versed in the science 
 of divinity ? I, too, have studied it many years. Can they talk 
 fluently upon spiritual things ? The very same could I do. Are 
 they plenteous in alms ? Behold, I gave all my goods to feed 
 the poor. Do they give of their labor as well as of their 
 substance ? I have labored more abundantly than they all. Are 
 they willing to suffer for their brethren ? I have thrown up 
 my friends, reputation, ease, country ; I have put my lif e in 
 my hand, wandering into strange lands ; I have given my body 
 to be devoured by the deep, parched up with heat, consumed 
 by toil and weariness, or whatever God should please to bring 
 upon me. But does all this (be it more or less it matters not) 
 make me acceptable to God ? Does all I ever did or can know, 
 say, give, do, or suffer, justify me in his sight ? Yea, or the 
 constant use of all the means of grace ? (which, nevertheless, 
 is meet, right, and our bounden duty.) Or that I know noth- 
 ing of myself ; that I am, as touching outward moral righteous- 
 ness, blameless ? Or, to come closer yet, the having a rational 
 conviction of all the truths of Christianity ? Does all this give 
 me a claim to the holy, heavenly, divine character of a Chris- 
 tian ? By no means. . . . 
 
 " This, then, have I learned in the ends of the earth, that I 
 
PEBSONAL RELIGIOUS EXPEEIENCE. 143 
 
 1 am fallen short of the glory of God ; ' that my whole heart is 
 'altogether corrupt and abominable;' and consequently my 
 whole life. . . . 
 
 "If it be said that I have faith, (for many such things have 
 I heard from many miserable comforters,) I answer, So have 
 the devils a sort of faith ; but still they are strangers to the 
 covenants of promise. . . . The faith I want is, ' A sure trust 
 and confidence in God that through the merits of Christ my 
 sins are forgiven, and I reconciled to the favor of God.' . . . 
 
 " I went to America to convert the Indians ; but O ! who 
 shall convert me ? Who, what, is he that will deliver me from 
 this evil heart of unbelief 3 I have a fair summer religion. I 
 can talk well ; nay, and believe myself, while no danger is near ; 
 but let death look me in the face, and my spirit is troubled. 
 Nor can I say, i To die is gain ! ' 
 
 ' ' I have a sin of fear, that when I've spun 
 My last thread, I shall perish on the shore! " 
 
 Surely the day of full redemption draweth nigh. Such a 
 spirit cannot much longer pant after God in vain. Six days 
 after he landed in England, on February 7, 1738, he fell in 
 with Bohler. In his Journal he notes this day as " a day much 
 to be remembered." 
 
 During the three months which elapsed before Bohler's de- 
 parture to America, Wesley lost no opportunity to sit at the 
 feet of this pious Moravian, who was almost ten years his junior. 
 His intercourse with the Moravians on ship-board, and with 
 Spangenburg in Georgia, had impressed his mind with the con- 
 viction that " the secret of the Lord " was with these simple- 
 hearted people. Bohler told him true faith in Christ was in- 
 separably attended by (1) dominion over sin, and (2) constant 
 peace, arising from a sense of forgiveness. Wesley thought 
 this a new gospel, and stoutly disputed it. Bohler said, " Mi 
 /rater, mi fr cuter, excoquenda est ista tua philosophic/,!'' 
 And "purged out" this "philosophy" speedily was. Before 
 
144 THE WESLEY MEMOEIAL VOLUME. 
 
 many days Wesley declared himself " clearly convinced of un- 
 belief of the want of that faith whereby alone we are saved." 
 But lest any one should put a meaning into these words such 
 as his maturer experience would not approve, let it be remem- 
 bered that his own note at this place in the revised edition of 
 his early Journals is, " with the full Christian salvation." 
 
 The legalist is now dead ; the High-Churchman must die also. 
 A month later, having been " more and more amazed " by Boh- 
 ler's " account of the fruits of living faith," and having tested 
 this strange teaching by critically comparing it with the Greek 
 Testament, he writes, "Being at Mr. Fox's Society, my heart 
 was so full that I could not confine myself to the forms of 
 prayer that we were accustomed to use there. Neither do I 
 purpose to be confined to them any more, but to pray indiffer- 
 ently with a form or without, as I may find suitable to partic- 
 ular occasions." Surely, " the new wine " was working might- 
 ily in "the old bottles." 
 
 Driven from every other refuge, Wesley now doubted about 
 salvation in the present tense. But again his sagacious and 
 God-taught teacher sent him to the Scriptures and to experi- 
 ence. The now thoroughly docile pupil, to his "utter aston- 
 ishment, found scarce any instances there of other than instanta- 
 neous conversions," and was presently confronted by " several 
 living witnesses." " Here ended my disputing," he writes ; " I 
 could now only cry out, 'Lord, help thou my unbelief?' I 
 was now thoroughly convinced ; and, by the grace of God, I 
 resolved to seek this faith unto the end." 
 
 This diligent search continued another month, and then 
 came the day of all days to this " chosen vessel of the Lord." 
 At the mature age of thirty-five, after thirteen intensely relig- 
 ious but most unsatisfactory years, he entered into the heaven 
 on earth of a conscious salvation. " On May 24, 1738, at five 
 in the morning he opened his Testament on these words : 
 ' There are given unto us exceeding great and precious promises, 
 that by these ye might be partakers of the divine nature.' On 
 
PERSONAL RELIGIOUS EXPERIENCE. 145 
 
 leaving home he opened on the text, ' Thou art not far from 
 the kingdom of God.' In the afternoon he went to St. Paul's 
 Cathedral, where the anthem was full of comfort. At night 
 he went to a society-meeting in Aldersgate-street, where a 
 person read Luther's " Preface to the Epistle to the Romans," 
 in which Luther teaches what faith is, and also that faith alone 
 justifies. Possessed of it, the heart is " cheered, elevated, ex- 
 cited and transported with sweet affections toward God. Re- 
 ceiving the Holy Ghost, through faith, the man is renewed 
 and made spiritual," and he is impelled to fulfill the law " by 
 the vital energy in himself." While this preface was being 
 read, Wesley experienced an amazing change. He writes, " I 
 felt my heart strangely warmed. I felt 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 ; and I then testified openly to all 
 there what I now first felt in my heart." 
 
 I have detailed thus fully the process of experience through 
 which this pioneer mind and heart were divinely led, because I 
 believe the very experience itself of John Wesley is far richer 
 in lessons of permanent value than any didactic statements 
 concerning it can be. Facts are God's great teachers. 
 
 But this article would be incomplete without a rapid survey 
 of the chief channels through which this hard-won experience 
 of John Wesley has poured itself around the globe, and es- 
 pecially has richly fructified the religious life of the two fore- 
 most of the nations. I need not dwell upon those published 
 works which will ever hold the first place among the standards 
 of Methodist doctrine ; nor on his hymns, which still better en- 
 shrine his very heart; nor on the still more precious sacred 
 lyrics of the David of modern psalmody, his brother Charles. 
 Nor need I now refer to the immense influence of Wesley's ex- 
 perience on his preaching and on the preaching of tens of 
 thousands of his successors, and indeed on very much of the 
 teaching on the subject of experimental religion beyond the 
 
146 THE WESLEY MEMORIAL VOLUME. 
 
 pale of Methodism. All these topics, so immediately germane 
 to mine, are amply treated elsewhere in this volume. 
 
 My final office is rather to call attention to the chief of the 
 means of grace by which Methodism has always promoted per- 
 sonal religious experience the love-feast and the class-meeting. 
 It would be very interesting, if the limits assigned me would 
 permit it, fully to trace the rise and progress, the methods and 
 results, of these peculiar institutions of Methodism. These 
 topics are, however, very familiar, and must now be passed with 
 a rapid glance. 
 
 Methodism, from its very beginning, recognized and largely 
 employed the social principle as an agency of grace. It is true 
 that the chief of its methods for doing this, the class-meeting, 
 was no contrivance of Mr. Wesley's, but a providential fact. 
 He had it before he knew it. He was thinking of " quite an- 
 other thing," viz., paying the debts of the Society at Bristol. 
 The proposition to raise a penny a week from each member 
 was opposed, as being burdensome to the poor. One said, 
 " Then put eleven of tfye poorest with me ; and if they can 
 give any thing, well, I will call on them weekly ; and if they 
 can give nothing, I will give for them as well as for myself ; 
 and each of you call on eleven of your neighbors weekly, re- 
 ceive what they give, and make up what is wanting." It was 
 done ; this purely financial plan could not fail, in the care of 
 godly leaders, speedily to take on a spiritual character also. 
 Wesley's quick discernment saw the jewels God had thrown 
 into his lap while he was looking for pennies, and said, " It 
 struck me immediately, This is the thing, the very thing we 
 have wanted so long. I called together all the leaders of the 
 classes so we used to term them and their companies and 
 desired that each would make a particular inquiry into the 
 behavior of those he saw weekly. They did so. Many disor- 
 derly walkers were detected. Some turned from the evil of 
 their ways. Some were put away from us. Many saw it with 
 fear, and rejoiced unto God with reverence." Soon after he 
 
PERSONAL RELIGIOUS EXPERIENCE. 
 
 made a similar arrangement in London, and thus concluded 
 his account of it : " This was the origin of our classes, for 
 which I can never sufficiently praise God ; the unspeakable 
 usefulness of the institution having ever since been more and 
 more manifest." 
 
 But if the class-meeting might almost be termed a happy 
 accident, not so with Wesley's early and careful recognition of 
 its chief underlying principle, the need of Christian fellow- 
 ship. Three years before the first class-meeting was held he 
 had instituted society-meetings, of which he was the leader, and 
 which were very like the modern inquiry meetings. In the 
 same spirit he revived the ancient agape in the quarterly love- 
 feast, admission to which could be secured only by means of a 
 ticket furnished by the pastor. 
 
 These social means of grace were immensely important to 
 Methodism.- They were the altars on which the sparks of 
 grace were kept alive, and the glowing brands fanned into in- 
 tenser flame. It may well be doubted whether Methodism 
 would have survived fifty years, or traveled a hundred miles be- 
 yond its birth-place, without them. Methodism must "go." 
 Its evangelists felt the burning inspiration of the Great Com- 
 mission in their hearts evermore. But they could not " go " 
 unless there were faithful men to stay and keep the flock to- 
 gether, and gather the lambs into the fold, and go after the 
 stragglers. Unless when they returned they could find that 
 they were doing a work in its nature permanent, they would 
 have no heart to go on. An itinerant ministry must be supple- 
 mented by an abiding local sub-pastorate. 
 
 Earnest Methodists cannot, therefore, observe the partial de- 
 cay of the distinctively Methodistic means of grace without 
 deep concern. God has highly honored those means. They 
 have led to- the conversion, the reclamation, and the sanctifica- 
 tion of myriads of souls. In times of revivals the attendance 
 on them is much increased. Other denominations have found 
 
 great advantage in imitations of them in their inquiry meet- 
 10 
 
148 THE WESLEY MEMORIAL VOLUME. 
 
 ings, conference meetings, and experience meetings. To all 
 eternity millions of happy spirits will praise God because ou 
 earth, they " spake often one to another " in Methodist love- 
 feasts and class-meetings. 
 
 Many of the most spiritual ministers and laymen among us 
 feel sure that they discern a close connection between a faith- 
 ful attendance of these means of grace and a distinct, glowing, 
 zealous, personal experience ; and lament the too-prevalent, half- 
 and-half, Church-and-world style of religious profession, as the 
 normal result of vacant class-rooms and infrequent and sparsely 
 attended love-feasts. If a young convert is promptly assigned 
 to a suitable class, in charge of a competent and faithful leader, 
 and will regularly attend it if he finds himself encouraged 
 weekly by glowing experiences, fed by wise counsels, and in- 
 spired by hearty singing there is little probability that he will 
 ever backslide, and great probability that if God whispers into 
 his soul a call to the ministry, or to some grand form of lay ac- 
 tivity, he will hear and heed it. 
 
 . It is one glory of Methodism that it has always been elastic, 
 and adaptable to varied and varying conditions. It is no re- 
 proach to it that its methods in England and America are dif- 
 ferent. The Methodism of a strong self-supporting Church in 
 China in A.D. 1900 may differ widely in non-essentials from that 
 <of its mother Church. The forms by which the ends aimed at 
 in the love-feast and in the class-meeting shall be achieved may 
 be gradually changed ; but those ends must be achieved some- 
 how, or the glory of Methodism will have departed, and its 
 very name will perish from the earth. 
 
WESLEY AS A EEVIVALIST. 
 
 history of the Church in its evolution through the ages 
 JL is a perpetual attestation to the immensity of the divine 
 resources, not only in ordaining and rendering all events sub- 
 servient to its interests, but in bringing forward at the appointed 
 time those types of mental and moral manhood, as instrumental 
 agencies, which its ever-advancing necessities may require. How 
 does history authenticate the fact that God not only appoints 
 men gifted with plenary inspiration, but men uninspired, to ac- 
 complish his purpose in the regeneration of the world \ When 
 in the post-apostolic period it became necessary to formulate 
 and vindicate the fundamental truths of Christianity against 
 the Gnostic and Arian heresies, Athanasius and Cyril appear, 
 whose searching and subtle intellects confronted the wondrous 
 problems of Deity, and gave those definitions of the person of 
 Christ and the Trinity which have commanded the homage of 
 the universal Church. 
 
 Early in the history of Christian life and worship, the de- 
 mand arose for the enthusiasm of song. Gifted with devout 
 and poetic skill, John of Damascus, and in later times Bernard, 
 penned their hymns, while Gregory, and Ambrose of Milan, 
 in their chants and cantatas voiced these noble hymns in all 
 the melodies of music. 
 
 Long before a sacred literature was born, we find that genius 
 consecrated its powers, and became an educating force by which 
 the multitudes were familiarized with religious thought. In 
 the cartoons and statuary of Raphael and Angelo, incarnated 
 in fresco and stone, there was an ever-open gospel in which 
 were recorded, in tinted and glowing colors, the leading events 
 of Christianity. It was in the mediaeval times, when the inner 
 
150 THE WESLEY MEMORIAL VOLUME. 
 
 life of the Church had gone down to zero, that the schools of 
 the Mystics were originated, and the writings of Thomas a 
 Kempis, Molinos, and Fn61on, attest how deep was the spirit- 
 ual life which God had commissioned them to awaken. At 
 length papacy, insolent as in the times of Hildebrand, aveng- 
 ing in its cruelty and abject in its corruption, became a burden 
 intolerable to the nations, when Luther, Zwingli, and Melanch- 
 thon arose, renounced the yoke of Home, and led the way in 
 the Reformation of the fifteenth century. Never, in the his- 
 tory of the Church, did a great leader appear more essential 
 than in the period immediately preceding the great Methodist 
 revival. 
 
 The early part of the eighteenth century is one of the darkest 
 pages in the religious history of England. The Restoration wit- 
 nessed a complete reaction from the stringencies which marked 
 society under the puritanic rule of Cromwell. It gave rise to 
 a libertine literature, which found its expression in the nameless 
 degradation of its dramatists, and the social corruption which 
 abounded in the higher life of the nation. The infidelity of 
 Lord Herbert had alienated the aristocracy from the Church, 
 while that of Tyndal and "Wolston had taken hold of the popu- 
 lar mind, so that the press abounded with the most gross and 
 ribald attacks on all that was noble and virtuous in man. The 
 clergy of the Establishment were intolerant in the extreme, and 
 with but few exceptions made no pretensions to piety, and in 
 some instances not even to morality itself. The Non-conform- 
 ist successors of Doddridge had inclined toward the principles 
 of Socinianism, while the poorer classes were steeped in igno- 
 rance, and had descended to a depravity well-nigh beyond con- 
 ception. The impartial historian frankly admits that all lan- 
 guage fails to adequately picture the deterioration which rested 
 alike on all classes, from titled nobles to barbarous toilers in 
 the grim and dismal mines of the North. 
 
 In the obscure rectory of Epworth, amid the marshy fens of 
 Lincolnshire, a child was born to one of the noblest mothers 
 
WESLEY AS A KEVIVALIST. 151 
 
 that God ever gave to counsel and inspire a son ; a son who, in 
 the allotment of Heaven, was to become the modern apostle to 
 revive the Church and regenerate society ; a son whose line was 
 destined to go out into all the earth, and his words unto the 
 ends of the world. The name of Wesley will gather strength 
 with the years ; and already he stands as one of the most prom- 
 inent and remarkable agents whom Providence has ever brought 
 forward for the accomplishment of a great work. Feeble in 
 its beginnings, the ages only will tell the grandeur of its con- 
 summation. In briefly sketching the elements which conspire 
 to render Wesley foremost of all revivalists whom the Church 
 has ever witnessed, we propose to notice the System of Truth 
 which he accepted, the Character of his Spiritual Life, the 
 Style of his Preaching, and his Power of Organization as seen 
 in the means which he employed to give permanence to his 
 work." 
 
 His THEOLOGY. 
 
 As a first and fundamental point, we notice that system of 
 theological truth which he formulated and has given as a her- 
 itage to the Church. It has seldom fallen to the lot of man to 
 be endowed with a mind so full, so many-sided, as that which 
 was intrusted to Wesley. While it would be untrue to claim 
 for him the inductive power of Bacon ; or to assert that he could 
 walk the inner sanctuary of the soul with the stately tread of 
 Shakspeare, who flashed the torch-light of his genius into the 
 remotest corners of the heart ; or that he could wield the phil- 
 osophic argument of Butler ; yet the more profoundly we 
 study his natural endowments the more we are impressed with 
 their remarkable character. He was gifted with a breadth of 
 understanding and a logical acumen which enabled him to grasp 
 any subject which came within the limits of human thought. 
 In him there was reverence for authority, and yet a mental 
 daring which led him into new fields of investigation ; an im- 
 partiality which refused to be biased, but calmly weighed the 
 claims of rival systems. He had a spiritual insight which truly 
 
152 THE WESLEY MEMORIAL VOLUME. 
 
 belongs to higher souls, by which they discern the affinities 
 and relations of things spiritual. In addition to these natural 
 endowments, he enjoyed that wide scholarship and rare culture 
 which the then first university in the world could supply. 
 Thus furnished, he early in his career laid the foundations of 
 that theological system which, it is not too much to say, is at 
 once the most comprehensive, scriptural, and best adapted for 
 evangelistic work which the schools have ever given to the 
 Church ; a system which is ever- widening in its influence, mod- 
 ifying other types of religious thought, and which gives prom- 
 ise of becoming the theology of the Church of the future. 
 Thus gifted by nature and cultured by art, he seems to have 
 contemplated every system which had been propounded to the 
 Church. Eliminating what was false, he retained what was 
 scriptural, and combined them with matchless skill. How 
 manifestly does this appear! He accepted the Augustinian 
 doctrine of sin, but rejected its theory of decrees. He accepted 
 the Pelagian doctrine of the will, but repudiated that teaching 
 which denied the depravity of man and the necessity of spirit- 
 ual aid. He accepted the spectacular theory of Abelard, and 
 the substitutional theory of Anselm, relative to the work of 
 Christ, but utterly rejected the rationalism of the one, and the 
 commercial theory of the atonement of the other. He ac- 
 cepted the perfectionist theory and deep spirituality taught by 
 Pascal and the Port Royalists, but rejected their quietist teach- 
 ings, which destroy all the benevolent activities of Christian 
 life. He accepted the doctrine of universal redemption as 
 taught by the early Arminians, but was careful to denounce the 
 semi-Pelagian laxity which marked the teachings of the later 
 schools of Eemonstrants. He joined with the several Socinian 
 schools in exalting the benevolence. and mercy of God, but never 
 faltered in his declaration of the perpetuity of punishment. 
 Magnifying the efficiency of divine grace with the most earnest 
 of Calvinists, he at the same time asserted that salvation was 
 dependent on the volitions of a will that was radically free. 
 
WESLEY AS A REVIVALIST. 153 
 
 It is impossible to over-estimate the influence of the theology 
 of Wesley. If we accept the terms employed in modern the- 
 ological science, its anthropology confronted and modified to 
 an extent that has been under-estimated the sensuous philoso- 
 phy of Locke, which, running its downward course, degenerated 
 into the materialism of France, and all the degradation of the 
 positive philosophy of Gomte. By asserting the liberty of 
 the moral agent, it vindicated the spiritual nature and essential 
 royalty of man. Its soteriology modified and softened that 
 ultra-Calvinism which overlooked the necessity of personal 
 holiness by a misconception of the nature of Christ's atoning 
 work and the office and work of the Spirit ; while its eschatol- 
 ogy rejects the wild and dreamy vagaries of millenarianism, 
 and that monstrous assumption that untainted innocency and 
 desperado villainy will be congregated forever in that state 
 where retribution is unknown. How grandly comprehensive, 
 how profoundly scriptural, and how intensely practical is this 
 system of theology ! It is pre-eminently the theology of the 
 evangelist who seeks to revive and extend spiritual religion. 
 
 It contemplates man as utterly lost, and with the knife of 
 the moral anatomist reveals the deep and festering depravity 
 of the human heart. Generous as God's own sunlight, it looks 
 every man in the face and says, " Christ died for you." Vin- 
 dicating the reality of supernatural communication to the spirit 
 of man, it publishes the glad evangel that the invited Spirit 
 will throne himself as a witness of sonship and a comforter 
 divine in every willing heart. It holds out the possibilities of 
 a victory over the apostate nature by asserting a sanctification 
 which is entire, and a perfection in love which is not ultimate 
 and final, but progressive in its development forever. Such was 
 the system of religious truth with which Wesley started on his 
 mighty career of evangelistic labor. The world has never seen 
 a formula which has more practically unfolded the spirit of the 
 Gospel, and given it an adaptation to the average intelligence of 
 man. Though scholastic in its origin, yet as he and his coadjutors 
 
154 THE WESLEY MEMORIAL VOLUME. 
 
 rang it out over the land, it became a power imperial to sway 
 human hearts and sweep them into the kingdom of God. And 
 this theology, because of its intense loyalty to the Scriptures, 
 is gathering strength with the years. It is molding the 
 method of all Churches, and is the right arm of power to every 
 man who aspires to lift up and save the race. Its character is 
 written on every page of the history of the mightiest revival 
 which the Church has ever known. 
 
 ITS SPIRITUAL LIFE. 
 
 From the theology of Wesley we come to a consideration 
 of its influence over his own mind as seen in his experimental 
 life. We have already referred to the rare mental endowments 
 with which God had intrusted Wesley. Not inferior were 
 those qualities which conspired to build up that Christian man- 
 hood which made him preeminent as a minister of God. 
 
 Foremost among those qualities was a will-power which would 
 have made him eminent in any sphere. Meteors flash and 
 darken again, but planets burn steadily in their orbits. Wesley 
 swung the round of his earthly orbit with unfaltering purpose 
 and ever-increasing brilliance. There is an heroic grandeur in 
 that constancy which carried him directly forward in the ac- 
 complishment of his great life-work. With this power of will 
 there was a native integrity and sympathy with the spiritual 
 which is constantly evident throughout his career. Several 
 agencies conspired to fit him for his great work. The first was 
 a sympathy with mediaeval asceticism. The lives of Lopez, 
 Lawrence, and Francois Xavier had early arrested his atten- 
 tion. Accordingly, we find that the history of the Oxford 
 Methodists very clearly brings out the ascetic mold in which 
 the piety of Wesley was cast. The whole of their life assumed 
 the form of monastic order. Their time was divided by sea- 
 sons of fasting and solitude. Restrictions were placed upon 
 their social intercourse, habits of thought, and daily action. 
 This period was a sort of moral gymnasium in which his spirit 
 
WESLEY AS A REVIVALIST. 155 
 
 was trained and toned, in which his conscience was educated, and 
 in which his duty became the pole-star of his life. Like an- 
 other Ignatius Loyola, though in the spirit of a servant rather 
 than of a son, he was ready to cross seas and continents at what 
 he believed to be the call of duty. Wesley never forgot the 
 moral discipline and advantage of this period of his life. In- 
 deed, he regretfully declares that an observance* of these rules 
 would have been helpful throughout his entire career. It may 
 be safely doubted whether any man ever accomplished much 
 for God who was not subjected to a like discipline. The lives 
 of Luther, Spener, and Knox give marked indications, of that 
 self-abnegation which gave fiber and power to their manhood, 
 and, under God, made them mighty for the accomplishment of 
 his purposes. 
 
 But while the ascetic principles which shaped his early re- 
 ligious life induced a habit of introspection and developed a 
 certain thoroughness and depth in his inner life, it must not be 
 overlooked that Wesley stands forever a debtor to- that Morav- 
 ian type of piety which so largely influenced the entire of his 
 subsequent career. 
 
 The distinguishing attributes of Moravian piety were its 
 vivid realization of spiritual truth, its demand for an inner con- 
 sciousness of the divine favor wrought out by the Spirit of 
 God, its joyous aggressiveness, its unquestioning faith, and its 
 loyalty to the divine word. There are, doubtless, some feat- 
 ares of Moravian teaching, as propounded by Zinzendorf, that 
 must be questioned ; but the tone of piety is sweet and beauti- 
 ful in the extreme. Its impelling power is seen in the fact 
 that a comparatively feeble Church has lifted its banner in 
 mission stations over all the earth to an extent unequaled by 
 any Church of similar strength. "No sooner had Wesley come 
 under the experimental teachings of Moravians like Bohler 
 than he beheld the ways of God more perfectly, and from the 
 night when he felt his heart strangely warmed while reading 
 on the atonement in the Epistle to the Romans, a new power 
 
156 THE WESLEY MEMORIAL VOLUME. 
 
 possessed him. Fired by the enthusiasm of divine love, he 
 henceforth more fully gave his entire being to evangelistic 
 labors. But the full power of Wesley's spiritual life stands 
 inseparably connected with his acceptance of the doctrine of 
 Christian Perfection. In his " Plain Account " of this doc- 
 trine we find that from the very beginning of his spiritual life 
 his mind had been divinely drawn in this direction. Thomas 
 a Kempis' " Imitation of Christ " and Jeremy Taylor's " Holy 
 Living " first kindled aspirations for this grace. 
 
 Evidence of his early soul-yearnings is found in the fact that, 
 when ak Savannah, he penned the lines, 
 
 " Is there a thing beneath the sun, 
 
 That strives with thee my heart to share ? 
 Ah, tear it thence, and reign alone, 
 The Lord of every motion there." 
 
 And on his return voyage he wrote : 
 
 " O grant that nothing in my soul 
 
 May dwell, but thy pure love alone ! 
 O may thy love possess me whole, 
 
 My joy, my treasure, and my crown : 
 Strange flames far from my heart remove ; 
 My every act, word, thought, be love ! " 
 
 If there be one master-passion which above all others ab- 
 sorbed the soul of Wesley, it was his intense admiration of the 
 exquisite beauty of holiness which permeates and robes the 
 character with the radiance of heaven. His ever-abiding de- 
 sire was, that it should crown his own life and constitute the 
 beatitude of others. As the mariner's needle points to the 
 pole, so his heart turned to those who glorified this truth. 
 
 The estimate which he set upon this experience of entire 
 sanctification is shown in his repeated declarations that it con- 
 stitutes the great power of the Church, and that wherever it was 
 preached clearly and definitely, as a present experience, the 
 work of God revived. Wherever Christians rose to its attain- 
 ment, they became invested with a new power, which made 
 
WESLEY AS A REVIVALIST. 157 
 
 them potential agents in the work of God ; and he does not hesi- 
 tate to declare, that if this truth should become obsolete in the 
 Methodist Church, its glory, as a revival Church, would forever 
 pass away. Holiness unto the Lord was, he declared, the great 
 depositum intrusted to Methodism, distinguishing it from every 
 other section of the Church of Christ. 
 
 In the three stages which mark the spiritual life of Wesley 
 there is a remarkable preparation for his great work as the re- 
 vivalist of the eighteenth century. The ascetic period gave 
 him the mastery of the human heart, and armed him with 
 power to search the conscience. The attainment of the Mora- 
 vian type of piety led him out in the line of immediate conver- 
 sion and spiritual attestation to the heart, while the acceptance 
 of Christian perfection enabled him to guide the Church into 
 that consecration which would make its members collaborators 
 in the work of spreading scriptural holiness throughout the 
 land. 
 
 STYLE OF PREACHING. 
 
 But from his inner life we may pass on to notice that style 
 of preaching which he employed in accomplishing his great 
 work. The history of the pulpit is in a sense the history of 
 the Church, reflecting, as it does, the spirit of the age. Thus 
 in the apostolic times we have the age of direct statement, as 
 found in Justin Martyr ; the age of allegory, which found its 
 exponent in Origen; the age of superstition, as expressed 
 in the Montanists ; the age of ecclesiasticism, in Gregory the 
 Great ; the age of doctrine, in the times of the Reformation ; the 
 age of polemics, in the sixteenth century ; and the age of ex- 
 position, which found its expression in the great productions of 
 Owen and Howe. It was reserved for Wesley to inaugurate 
 a new method of preaching, which, divested of scholastic forms, 
 should at once command the homage of intellect and the heart 
 of untutored simplicity. 
 
 The eighteenth century has given us only two names illus- 
 trious for pulpit eloquence : Wesley and Whitefield. . If one 
 
158 THE WESLEY MEMOKIAL VOLUME. 
 
 was the Demosthenes of the age, the other was the Seneca. 
 The one was bold, impassioned, full of declamatory power 
 and emotional force ; the other was calm, cultured, searching, 
 clear, and powerful in appeal. While the grandeur of White- 
 field's pulpit eloquence swayed for the time, the convincing 
 and heart-searching appeals of Wesley left a more permanent 
 impression on the age. Stars were they both of the first mag- 
 nitude ; binary stars, that revolve around each other and shed 
 the refulgence of their light on the darkness of their times ; 
 but while the luster of the one is dimming with the years, 
 that of the other is ever increasing in the growing magnitude 
 and permanence of that work which he began. It is conceded 
 by the historians of Wesley, that, while his printed sermons 
 indicate the theology of his preaching, they furnish but an im- 
 perfect conception of that popular power which he wielded. 
 Sir Walter Scott heard him in his early lif e, and bears testimony 
 to his great versatility, employing argument and anecdote, the 
 simplicity of conversational address and yet an all-pervading 
 and incisive earnestness which was potent to arrest all who 
 heard it. The preaching of Wesley had always for its object 
 the accomplishment of definite results. Recognizing man as 
 exposed to an eternal penalty on account of sin, and yet uncon- 
 scious of his peril, he proclaimed the law in all its conscience- 
 searching significance, and uncovered that dark immortality to 
 which unsaved men were hastening with a vividness and power 
 that awoke the guilty sinner, and prompted him to flee from 
 the wrath to come. 
 
 It is a complaint throughout the Churches that the spirit of 
 deep conviction and thorough repentance is seldom witnessed 
 as in the past. May this not arise from the want of that tre- 
 mendous and searching appeal in the modern pulpit which 
 marked the ministry of Wesley and his coadjutors ? To the 
 truly awakened man he brought the fullness of the Gospel, of- 
 fered an immediate pardon, and insisted upon the attainment of 
 a witnessing Spirit, as authenticating the reality of the gift 
 
WESLEY AS A REVIVALIST. 159 
 
 conferred. With the sharpness of definition he kept ever reit- 
 erating the privilege of sonship, and never ceased to urge on 
 those who had received the marks of sonship the necessity of 
 perfecting holiness in the fear of the Lord. 
 
 The preaching of Wesley presents a marked contrast to that 
 class who decry all dogmatic teaching, and would emasculate the 
 Gospel of those great distinctive truths which constitute the bones 
 and sinews and fibers of our Christianity. What gave strength 
 to his teaching was the perpetual presentation of doctrine in its 
 practical relation to the experimental life of man. It was thus 
 an educating force, and, being surcharged with that divine in- 
 fluence which flowed out from his personal consecration and 
 union with God, it became mightily transforming, making the 
 moral wilderness to rejoice and blossom as a rose. 
 
 Nothing more fully reveals the grand possibilities which in- 
 here in man than the magnitude of those forces which belong 
 to one who is called, commissioned, and anointed to proclaim 
 the Gospel. We admire the power and skill of the artist who 
 evokes from the instrument of music its many voices, weaving 
 them into harmonies and planting them in the soul so that 
 they live in the memory along the years ; but what is this to 
 the achievement of the preacher who wakes the silent souls of 
 thousands into melodies divine, and sends them singing through 
 the great forever, waking in turn music in other hearts as they 
 go to the mountains of myrrh and frankincense, where the day 
 breaks and the shadows flee away ! Such was the power of 
 Wesley. From his lips came words that moved the spirits of 
 multitudes toward God, and from that center there has gone 
 out a power which is ever accumulating with the march of 
 time, working out the regeneration of mighty militant hosts on 
 earth and lifting uncounted millions to the skies. 
 
 POWEK OF ORGANIZATION. 
 
 With a theology such as we have described, wielded by an 
 agent so consecrated, and in a manner so adapted to produce 
 
160 THE WESLEY MEMOEIAL VOLUME. 
 
 immediate results, we cannot wonder that over all the land the 
 flame of revival was kindled to an extent such as the Church 
 had never witnessed. The success which crowned the ministry 
 of Wesley brought into play what must be regarded as one of 
 the crowning attributes of his character his power of organ- 
 ization. Nothing so distinguishes the essential greatness of a 
 man, and gives to him such historic pre-eminence, as the power 
 to organize. The names that stand peerless in government, in 
 war, and in the annals of the Church, were, perhaps, more dis- 
 tinguished in this particular than in any other. This talent for 
 government Wesley possessed in an extraordinary degree. He 
 had, says Macaulay, the genius of a Kichelieu in directing and 
 controlling men. The first outcome of this power was seen in 
 his ability to read the character of men, and select his agents 
 to co-operate with him in his work. It was no ordinary soul 
 that could choose his agents from every class, fling over them 
 the spell of his inspiration, and hold them in line with a pre- 
 cision that well-nigh approached the rigidity of military disci- 
 pline. Yet this was the sublime spectacle which was witnessed 
 in the last century. Men throughout the isles and over the 
 seas responded to his call, and loyally toiled at his bidding for 
 the evangelization of the world. 
 
 The genius of Wesley for organization was further seen in 
 the adjustment to the nature of man of that economy which 
 he has given to the Church. The Protestant Church had hith- 
 erto resolved itself into two historic forms, the elaborate ritual- 
 ism of Episcopacy, and the rigid baldness of Presbyterianism ; 
 in the one, the worship assumed a sensuous form, appealing to 
 the senses ; in the other, there was a certain cold and unat- 
 tractive formalism. The quick intelligence of Wesley at once 
 grasped the situation ; he recognized the power of social influ- 
 ence, and, as a first step, established those class-meetings and 
 modern agapce, or love-feasts, which have developed the spirit 
 of testimony, and generated a warmth of Christian affection 
 that largely constitutes the distinguishing bond of Methodism. 
 
WESLEY AS A REVIVALIST. 161 
 
 With this provision for Christian fellowship he organized a 
 system of accurate supervision, by the appointment of an order 
 of sub-pastors, or leaders, whose mission it should be to watch 
 over the individuals intrusted to their care to an extent beyond 
 the power of the ordained pastorate. The wisdom of this ap- 
 pointment all must acknowledge who are familiar with the 
 tendencies of human nature to recede from that position into 
 which they have been brought in times of religious revival, and 
 to renounce their allegiance to God. An eminent prelate has 
 well said, that nothing in Methodism more evinces the far-seeing 
 sagacity of Wesley than his expedient to supply to his follow- 
 ers at once the opportunities for fellowship with the minutest 
 oversight of individual interests. 
 
 It may well be doubted whether the social economy of Meth- 
 odism could have been sustained without those wondrous spirit- 
 ual songs w^hich form the liturgy of the Methodist Church. 
 The hymns of the Wesleys are undeniably the finest exponents 
 of every phase of inner life that uninspired genius has ever 
 given to enrich the psalmody of the Church. They strike every 
 note in the possible of human experience from despairing pen- 
 itence up to ecstatic assurance, from tremulous doubt to an ex- 
 ultant faith that smiles serenely amid the wreck of earthly 
 hopes, and sings its jubilate in anticipation of the coming in- 
 heritance. The hymns of the Wesleys have shaped the exper- 
 imental life of the Church, they have given it an impress of 
 joy, and for the last century have made it the singing Church 
 of Christendom, to witness before the world that Christianity 
 is not to walk the ages robed in mourning, but with the light 
 of heaven sparkling in her eye. Clad in garments of praise, 
 with thanksgiving and the voice of melody, she is to testify that 
 " happy is that people that is in such a case ; yea, happy is that 
 people whose God is the Lord." 
 
 No statement of Wesley's power to organize would be com- 
 plete without marking the comprehensiveness of his aims, which 
 gave him an elevation that seemed to overlook the ages, and 
 
162 THE WESLEY MEMOEIAL VOLUME. 
 
 anticipate the demands of an advancing civilization. Long be- 
 fore Methodism had built a school or college Wesley had pro- 
 vided a series of elementary books to aid his untutored converts 
 in the attainment of an adequate education. Recognizing the 
 forces that slumber in cheap literature, he let loose these forces 
 in tracts, pamphlets, and magazines, ere yet men had dreamed 
 of organizing tract societies. He thundered with strong invec- 
 tive against the liquor traffic a hundred years prior to the birth 
 of prohibition, and sought to educate his followers to just con- 
 ceptions of the political issues of their times. Whatever would 
 give strength, endurance, and beauty to the Church ; whatever 
 would fit its members in the highest and noblest sense to make 
 the best of both worlds, this great master-builder pressed into 
 service and consecrated to God. Every type of Methodism 
 over all the earth is at the present instinct with the organizing 
 genius of Wesley. This has given to it permanence and power, 
 and must project its influence along the line of its entire 
 history. 
 
 Manifold are the lessons which the history of John Wesley 
 as a revivalist suggests. Let none suppose that the highest 
 culture unfits for the revival work of the Churctu The finest 
 scholarship may be associated with the most enthusiastic zeal 
 for the salvation of men. 
 
 Let none suppose that ministerial power must decline when 
 the freshness and buoyancy of early manhood depart. With 
 advancing years the influence and usefulness of Wesley's min- 
 istry increased, and the splendor of its even-tide far surpassed 
 the glory of its dawn. 
 
 Whoever aspires to fill the horizon of this life with highest 
 benediction to his race, and gather glory to himself that shall 
 be enduring as the Eternal, let him emulate the spirit of Wes- 
 ley and the grandeur of his consecration. 
 
 Sun of the morning, that openest the gates of the day, and 
 comes blushing o'er the land and the sea, why marchest thou 
 to thy throne in the heavens, filling the firmament with splen- 
 
WESLEY AS A REVIVALIST. 163 
 
 dor ? Why, but to symbolize the coming glory of the spirit- 
 ually wise. " They that be wise shall shine as the firmament." 
 Star of the midnight hour, that has shone on patriarch and 
 prophet, waking the wonder and admiration of ages and gen- 
 erations, why thy ceaseless burning? Why, but to show the 
 abiding brilliance of the soul-winner. " They that turn many 
 to righteousness shall shine as the stars for ever and ever." 
 11 
 
WESLEY THE FOUNDEK OF METHODISM. 
 
 T1OTJKDER ! How may this word, so human, be applied to 
 JL any thing so divine as the Church of God ? 
 
 No man nor set of men can create a Christian Church. Its 
 underlying principles and its sacraments are of God. Its ends, 
 its sanctions, its authority and its power, are all divine. God 
 made the Church ; it is his. 
 
 But God made men also, and uses them as ministers in his 
 Church, and when there is need, as reformers. This divine 
 institution has a providential relation to times and places. Its 
 truths change not, but they may be rescued from oblivion or 
 perversion. Its ordained agencies may be conformed to new 
 conditions of operation. This adaptation is committed under 
 Providence to men to men who have "understanding of the 
 times to know what Israel ought to do." These chosen 
 instruments seldom discern the full force of their measures. 
 They are led by a way they know not ; " they build wiser 
 than they know." The providential man is prepared and also 
 prepared for. The occasion comes ; he responds to its de- 
 mands and does more than he is aware of. History magnifies 
 him and posterity thinks more of him than did his own gen- 
 eration. 
 
 Without irreverence or derogating from the honor of the 
 Head of the Church this providential man may be called a 
 founder. Such instruments has God raised up all along the 
 ages. They make eras in ecclesiastical history. 
 
 Martin Luther was a founder. See the Lutheran Church, 
 whose strength in Europe can hardly be conceived of from 
 what we see of it in America. Like all providential work, the 
 moral forces put in operation overflowed the limits of the 
 
WESLEY THE FOUNDER or METHODISM. 165 
 
 Church founded by him. The influence of Luther is not to be 
 measured by Lutheranism. 
 
 Other branches of the Church, though the nomenclature 
 may not point to them, can be traced to founders. Knox and 
 his collaborators formulated the polity and creed of the Pres- 
 byterians ; Robinson, of the Congregationalistsj of whom the 
 Puritans of New England came ; Zinzendorf and his zealous 
 company, of the Moravians. 
 
 On account of its relations to the State the Church of En- 
 gland may be traced to coordinate founders, Henry VIII. repre- 
 senting the secular and Cranmer the spiritual. Without these 
 two men, it might be said the Church of England would, not 
 have been at all, or it would have been different from what it 
 is. To an Anglican or American high Churchman who, in 
 ignorance of history, should taunt me because John Wesley was 
 the founder of Methodism, my answer would be : Considering 
 JTphn Wesley and Henry Tudor as providential instruments in 
 founding Churches, I prefer John to Henry. 
 
 Now and then a great thinker arises who is not an organizer. 
 He develops and defines a system of doctrine negatively, by 
 eliminating and rejecting certain accepted opinions ; positively, 
 by bringing forward into clearer light and stronger position 
 certain other opinions logically related. But there is not 
 formed, as there may not be needed, any ecclesiastical organism 
 for embodying and promoting this system. Such a man is 
 not the founder of a Church, but of a school of thought in the 
 Church. Of this kind were Augustine, Calvin, Arminius, Ed- 
 wards, Hopkins, and Newman. 
 
 Even the four Gospels bear the individual impress of their , 
 inspired authors. The style of the man is seen and felt in the 
 deliverances of the apostle. So we shall see in their work 
 something of the character of the men who are instrumental in 
 shaping the outward form of a Church, and by whose labors 
 its membership is built up. This admission of the human 
 element and influence is consistent with the divine origin and 
 
166 THE WESLEY MEMORIAL VOLUME. 
 
 authority of the Church. Its truths abide, its principles change 
 not, because they are of God. But the providential adaptation 
 by which they are brought to bear on the world, in accordance 
 with providential circumstances, these are of human devising. 
 Bible doctrines cannot be increased or diminished; but they 
 may be presented, and systematically arranged, more or less 
 clearly and consistently. Be not startled, then, or offended at 
 the use of this word founder. Those who most object to it, 
 as applied to their branch of the Church, furnish in their 
 history the strongest examples of its presence and p'ower. 
 Laud founded high Churchism ; Pusey, the later and equally- 
 marked Tractarian school in the Church of England. To these 
 systems they stand related as father and child. The Protest- 
 ant Episcopal Church in the United States, as founded by 
 Bishop White, underwent a transformation by Hobart and 
 those of his following, even while books and standards remained 
 the same. 
 
 One may trace the hand of Hall, of Carson, of Spurgeon, 
 of Broadus among the Baptists. Passing through the Annual 
 Conferences governed by the same book of Discipline, one may 
 discern the types of influential men dead or living impressed 
 upon them. The Conferences are marked in their individuality 
 from this source in spite of connectionalism. Strong men 
 strongly willing and thinking and acting 'must be seen in 
 whatever they touch ; they cannot help it. God makes them 
 and has use for them. We may not glory in them, but we 
 may magnify the grace of God in them. 
 
 We accept the phrase "Methodism and its founders" 
 These founders originated no new principles, but continued 
 and emphasized old ones ; they discovered no new truths, but 
 rescued and stressed old ones that had gone out of fashion; 
 they created no new moral forces, but, following providential 
 openings, they took advantage of those that had been unused, 
 or misused, or disused. 
 
 In the second quarter of the last century appeared John 
 
WESLEY THE FOUNDER OF METHODISM. 167 
 
 Wesley and Charles Wesley and George Whitefield and John 
 Fletcher, with a band of men whose hearts God had touched. 
 They were the founders of Methodism, which has come to be 
 'accepted as the religious movement of the eighteenth century. 
 A writer in the North American Review, (January, 1876,) 
 presenting the religious history of the United States for the 
 one hundred years then closing, says : " The rise of this great 
 and influential body must be viewed as the most signal re- 
 ligious fact which the past century presents." 
 
 The four names given show a remarkable combination. 
 Fletcher was the dialectician ; not loving controversy, but 
 doing it sweetly and sharply and wonderfully well, and forging 
 weapons for the defense of the Methodist doctrines that have 
 won many a victory in humbler hands. Whitefield was the 
 orator ; he arrested and conciliated public attention, gathered 
 crowds that no roof could shelter, and took to field-preaching, 
 in which his example was followed, for reaching the people. 
 Charles Wesley furnished songs, and put the Methodist expe- 
 rience and precepts into meter. He was the poet. Of these 
 several gifts John Wesley had a large share. He was all these 
 and more. He was the organizer, the spiritual governor. He 
 was the founder. 
 
METHODIST DOCTEINE. 
 
 THE term Methodism was, some hundred years since, a watch- 
 word of contempt for a body of fanatics supposed to hold 
 some new religious doctrines, to profess some strange experi- 
 ences, and to arrogate to themselves a peculiar commission from 
 Heaven. To many it is a watch-word of reproach still. But it 
 has, nevertheless, rooted itself firmly in the nomenclature of 
 the Christian Church. Evangelical Christendom generally 
 agrees with those who bear it to accept the term as a human 
 designation of a system of thought and action which it has 
 pleased the Head of the Church to take into his plans for 
 the spread of his kingdom in these later days. Its history has 
 produced a very general conviction that the Holy Spirit, the 
 Lord and Giver of life ecclesiastical, has added this to the 
 corporate bodies of our common Christianity. Meanwhile, not 
 solicitous about the judgments of men, it is commending itself 
 to God by doing faithfully the work appointed for it in the 
 world. Its sound or rather, the sound of the Gospel by its 
 lips has gone out into all the earth. It is slowly diffusing its 
 leaven through almost every form of corrupt Christianity ; it is 
 silently impressing its influence, acknowledged or unacknowl- 
 edged, upon the uncorrupt Churches of Christendom ; while, 
 as an independent and self-contained organization, it is erecting 
 its firm superstructure in many lands. 
 
 This last fact implies that the system has its varieties of form. 
 Methodism is a genus of many species. The central term has 
 gathered round it various adjectives or predicates which express 
 more or less important differences. But the term itself remains 
 a bond of union among all these ; a bond which will be, as it has 
 been hitherto, permanent and indestructible, if the type of doc- 
 trine of which it is the symbol shall be maintained in its integ- 
 
METHODIST DOCTRINE. 169 
 
 ritj. For, though Methodism began as a life, that life was 
 quickened and nourished by its teaching ; its teaching has sus- 
 tained it in vigor ; and to its teaching is mainly committed its 
 destiny in the future. The object of the following pages will 
 be to indicate briefly, but sharply, that type of doctrine. It 
 must be premised, however, that there will be no systematic 
 exhibition of its tenets illustrated by definitions, quotations, 
 and historical developments generally. The scope assigned to 
 this paper in the programme of the present volume aMows only 
 of a few general remarks. 
 
 The subject takes us back to the beginning of the great move- 
 ment. There are two errors which we have at once to con- 
 front : that of assigning a doctrinal origin to the system, and 
 that of making its origin entirely independent of doctrine. 
 
 The founders of Methodism sit venia verbo did not, like 
 the Reformers of the sixteenth century, find themselves face to 
 face with a Christianity penetrated through . and through by 
 error. They accepted the doctrinal standards of the English 
 Church ; and the subscription both of their hands and of their 
 hearts they never revoked. What is more, they adhered to the 
 emphatic interpretation of these standards as contained in litur- 
 gical and other formularies. Nothing was further from their 
 thought than to amend either the one or the other in 'the dog- 
 matic sense. Though they clearly perceived that certain truths 
 and certain aspects of truth had been kept too much in the 
 background, and therefore gave them special prominence, they 
 never erected these revived doctrines into a new confession. 
 They did not isolate the truths they so vehemently preached ; 
 but preached them as necessary to the integrity of the Chris- 
 tian faith. The strength of their incessant contention was this, 
 that men had ceased to see and feel what they nevertheless pro- 
 fessed to believe. It was a widespread delusion concerning the 
 Revival in the last century, and it is not quite exploded in this 
 century, that its promoters pretended to be the recipients and 
 organs of a new dispensation : modern Montanists, as it were. 
 
170 THE WESLEY MEMORIAL VOLUME. 
 
 deeming themselves the special instruments of the Holy Ghost, 
 charged to revive apostolic doctrines and usages which had been 
 lost through intervening ages. Neither earlier nor later Meth- 
 odism has ever constructed a creed or confession of faith. It 
 never believed that any cardinal doctrine has been lost ; still 
 less, that its own commission was to restore such forgotten 
 tenets. Its modest and simple revivals of early practice are 
 such as Christian communities in all ages have felt it their priv- 
 ilege to attempt ; but these have never touched the hem of the 
 garment of Christian primitive truth. To sum up in one word : 
 Methodism, as the aggregate unity of many bodies of Christian 
 people, is not based upon a confession, essentially and at all 
 points peculiar to itself, which all who adhere to its organization 
 must hold. 
 
 On the other hand, it is no less an error to disregard the 
 theological character which was stamped from the very begin- 
 ning on this branch of the great Revival. Never was there a 
 work wrought by the Holy Ghost in the Christian Church 
 which was not the result of the enforcement of Christian truth ; 
 and never was such a work permanent which did not lay the 
 foundations of its durability in more or less systematized doc- 
 trine. Now it was one of the peculiarities of Methodism that 
 it threw around all its organization, and every department 
 of it, a doctrinal defense. The discourses which produced so 
 wonderful an effect in every corner of England were, as deliv- 
 ered, and are now, as preserved, models of theological precision. 
 There is not one of them which does not pay the utmost hom- 
 age to dogmatic truth ; and it is a fact of profound importance 
 in the history of this community, that the very sermons which, 
 under God, gave the movement its life, still form the standard 
 of its theological profession. No more remarkable tribute to 
 the connection between ecclesiastical life and ecclesiastical doc- 
 trine can be found in the history of Christendom. It is cus- 
 tomary to ascribe the stability of the new economy to the won- 
 derful organizing genius of its founder ; it may be questioned 
 
METHODIST DOCTRINE. 171 
 
 whether his zeal for solid dogma has not a right to be included. 
 Certain it is, that early Methodism had a sound theological train- 
 ing ; theology preached in its discourses, sang in its hymns, 
 shaped its terms of communion, and presided in the discussions 
 of its conferences. Hence its stability in comparison of other 
 results of the general awakening. The mystical Pietists of 
 Germany, quickened by the same breath, threw off, to a great 
 extent, the fetters of dogmatic creed ; they retired from the 
 external Church, disowned its formularies, gathered themselves 
 within a garden doubly inclosed, cultivated the most spiritual and 
 unworldly personal godliness, but made no provision for perma- 
 nence and for posterity. Methodism, on the other hand, while 
 steadily aiming at the perfection of the interior life kept a vigi- 
 lant eye on the construction of its peculiar type of theology. 
 That was always in steady progress. It had not reached its 
 consummation when the old Societies of the eighteenth cent- 
 ury were consolidated into the Church of the nineteenth. But 
 all the elements were there : some of them, indeed, indeter- 
 minate and confused ; some of them involving troublesome in- 
 consistencies ; others of them giving latitude for abiding differ- 
 ences of opinion ; but on the whole supplying the materials of 
 what may now be called a set type of confessional theology. 
 
 For that type no name already current can be found ; in de- 
 fault of any other, it must be called the Methodist type. But 
 that term is no sooner written than it demands protection. It may 
 seem at once to suggest the idea of an eclectic system of opin- 
 ion. But, apart from the discredit into which this word eclectic 
 has fallen, whether in the philosophical or in the theological 
 domain, it is not applicable here. The staple and substance of 
 Methodist theology is essentially that of the entire Scripture 
 as interpreted by the catholic evangelical tradition of the 
 Christian Church. It holds the three Creeds, the only confes- 
 sions of the Faith which ever professed to utter the unanimous 
 voice of the body of Christ on earth ; and, so far as these three 
 Creeds were ever accepted by universal Christendom, it accepts 
 
172 THE WESLEY MEMORIAL VOLUME. 
 
 them, with only such reservations as do not affect doctrine. 
 Among the later confessions the badges of a divided Christen- 
 dom it holds the Articles of the Church from which it sprang : 
 holds them, that is, in their purely doctrinal statements. The 
 eclectic hand has done no more than select for prominence such 
 views of truth as have been neglected; never has it culled 
 from this or that Formulary any spoil to make its own. It has 
 no more borrowed from the Remonstrant Arminians than it 
 has borrowed from the Protestant Lutherans. It agrees with 
 both these so far as they express the faith of the New Testa- 
 ment ; but no further. It has had, indeed, in past times a con- 
 ventional connection with the name Arminian ; but its Armin- 
 ianism is simply the mind of the Catholic Church down to the 
 time of Augustine ; and with the historical Arminianism that 
 degenerated in Holland it has no affinity. It might be said, 
 with equal propriety or want of propriety, that it has learned 
 some of its lessons from Calvinism. Certainly it has many 
 secret and blessed relations with that system ; not with its hard, 
 logical, deductive semi-fatalism, over which Absolute Sover- 
 eignty reigns with such awful despotism, but with its deep ap- 
 preciation of union with Christ, and of the Christian privileges 
 bound up with that high principle. 
 
 But to return. The simple fact is, that any truly catholic 
 confession of faith must seem to be eclectic : for there are 
 no bodies of professed Christians, even to the outskirts of 
 Christendom, which do not hold some portions of the truth ; 
 while it may be said that many of them hold some partic- 
 ular truth with a sharper and more consistent definition of 
 it than others. But a really catholic system must embrace 
 all these minor peculiarities ; and in proportion as it does so, 
 it will seem to have borrowed them. In this sense, the de- 
 fenders of Methodist theology admit that it is eclectic. They 
 claim to hold all essential truth ; to omit no articles but those 
 which they consider erroneous ; and to disparage none but 
 those which they deem unessential. This, of course, is a high 
 
METHODIST DOCTRINE. 173 
 
 pretension, but it is not a vainglorious one ; for surely it is tlie 
 prerogative of every Christian community to glory in holding 
 "the faith once delivered to the saints." And as it is with 
 the doctrines, so it is with the spirit, of Methodist teaching. 
 In this also it is, after a fashion, eclectic, as it sympathizes with 
 those who make it their boast that they know no other theology 
 than the biblical, and is as biblical as they. It also agrees with 
 those who think that divinity is a systematic science, to be 
 grounded and organized as such ; while with almost all its heart 
 it joins the company of My sties,, whose supreme theologian is 
 the interior Teacher, and who find all truth in the experimental 
 vision and knowledge of God in Christ. 
 
 We have to say a few words upon certain peculiarities in the 
 doctrinal position of Methodism. But it is a pleasant preface 
 to dwell for a moment on the broad expanse of catholic evan- 
 gelical truth, concerning which it has no peculiarities, or no pe- 
 culiarities that affect Christian doctrine. To begin where all 
 things have their beginning, with the being, triune essence, and 
 attributes of God ; his relation to the universe as its Creator 
 and providential Governor ; his revelation of himself in nature : 
 this supreme truth it holds against all atheism, antitheism, 
 pantheism, and materialism. The unity of mankind, created in 
 the image of God ; fallen into guilt and depravity in Adam ; re- 
 stored through the intervention of the Son of God, who offered 
 a vicarious atonement for the whole race, and is now carrying 
 on the holy warfare for man, and in man, and with man, against 
 the personal devil and his kingdom of darkness : this it holds 
 against all who deny the incarnation of the divine Son, one 
 Person in two .natures forever. The divinity and economical 
 offices of the Eternal Spirit of t^ie Father and the Son, the 
 source of all good in man ; the inspirer of all holy Scripture ; 
 the administrator of a finished redemption to sinful men con- 
 vinced by his agency on their minds, justified through faith in 
 the atonement which he reveals to the heart, and -sanctified to 
 the uttermost by his energy within the soul, operating through 
 
174 THE WESLEY MEMOEIAL VOLUME. 
 
 the means of grace established in the Church over which he 
 presides, and revealing its power in all good works done in 
 the imitation of Christ : all this it holds against the Pelagian, 
 Antinomian, and Rationalist dishonor to the Holy Ghost. 
 The solemnities of death, resurrection, and eternal judgment, 
 conducted by the returning Christ, and issuing in the everlast- 
 ing severance between good and evil, the evil being banished 
 from God's presence forever, and the good blessed eternally 
 with the beatific vision : all this, too, it holds with fear and 
 trembling, but with assured confidence that the Judge will vin- 
 dicate his righteousness forever. In this general outline we 
 have all the elements of the apostles' doctrine and the truth of 
 God. And with regard to these substantial and eternal verities, 
 the system of doctrine we now consider is one with all com- 
 munions that may be regarded as holding the Head. 
 
 But while it is true that these everlasting verities can under- 
 go no change, they may all of them undergo certain modifica- 
 tions of statement in the gradual development of confessional 
 theology. It is needless to ask why the Spirit of truth has 
 permitted this ; we have only to accept the fact that this has 
 been his will. In the earliest ages of the Church he overruled 
 the decisions of synods and councils for the defense and clearer 
 manifestation of Christian doctrine. In later times we see, with 
 equal and even more distinctness, the operation of the same 
 law. He has administered the affairs of the kingdom of Christ 
 on the principle of raising up distinct societies or denomina- 
 tions rivaling and emulating each other, rallying round their 
 respective expositions of the common faith, and turning their 
 distinct and distinctive charisms to the profit of the universal 
 cause. For these diversities of teaching he is to some extent 
 responsible, but not for their mutual contentions ; and he knows 
 how to educe, through the process of ages, the perfect truth 
 from our discordant confessions. "We must not ask if he will 
 ever reduce' them all to harmony ; or whether, which is more 
 probable, the Lord's personal coming shall supersede them all. 
 
METHODIST DOCTBLNTE. 175 
 
 Our business is to guard well the deposit committed to us in 
 our several communions ; differing charitably where we differ ; 
 seeking to give and receive all the light we can ; and waiting 
 for the coming day, which will be a day of general revelation. 
 
 Meanwhile, let us note a few of those peculiar aspects of 
 the several doctrines mentioned above which Methodism hum- 
 bly and reverently, but confidently, regards as part of its ap- 
 pointed testimony. The attempt to sketch these is one of great 
 difficulty, and of all the greater difficulty because of the brevity 
 which is necessary. It would not be a hopeless task to exhibit 
 the salient points of this type of doctrine at length, and with 
 abundant use of the ample material which a century has pro- 
 vided. Such a task must one day be accomplished ; but it is 
 probably reserved for the next generation. It will have to lo- 
 cate Methodist doctrine generally in its true place in confes- 
 sional theology ; to adjust it with the other great formularies 
 of Christendom ; to study its own development from point to 
 point ; to reconcile it on some subjects with itself, and to show 
 how, amid some vacillations in certain doctrines, it has, never- 
 theless, steadily converged to one issue, even as it regards those 
 doctrines themselves ; to mark the deviations of which some 
 bodies bearing the generic name have been guilty, or seem likely 
 to be so ; to aim at some such clear accentuation of contested 
 points as shall make their common teaching more emphatically 
 one ; and, finally, what is perhaps most important of all, to in- 
 dicate the specific effect which its specific doctrines have had 
 upon the whole constitution, agency, work, and successes of the 
 general system called Methodism. But all this is in the future. 
 What the present paper aims at, is only to note a few peculiar- 
 ities, which the reader must expand for himself. And it may 
 be as well to add, that the writer of it is only expressing his 
 own conviction. He has, of course, an objective standard be- 
 fore him in a variety of standards. But the subjective stand- 
 ard must needs be applied even to them, and accordingly he 
 must be responsible for his own judgments. 
 
176 THE WESLEY MEMOKIAL VOLUME. 
 
 The doctrine of the most Holy Trinity might seem to be one 
 in which there is no room for variety of sentiment among those 
 who hold it: that is, the great bulk of the Christian world. 
 But that doctrine is deeply affected both in itself and in its re- 
 lation to the universe generally, and the economy of redemp- 
 tion in particular, by the view taken of the eternal Sonship of 
 the second Person. Those who would efface the interior dis- 
 tinctions of generation and procession in the Godhead sur- 
 render much for which the earliest champions of orthodoxy 
 fought. They take away from the intercommunion of the 
 divine Persons its most impressive and affecting character ; and 
 they go far toward robbing us of the sacred mystery which 
 unites the Son's exinanition in heaven with his humiliation as 
 incarnate on earth. 'Now, we lay claim to no peculiar fidelity 
 here, nor would this subject be mentioned, were it not that 
 Methodism has had the high honor of vindicating the eternal 
 Sonship in a very marked manner. It has produced some of 
 the ablest defenses of this truth known in modern times ; de- 
 fenses which have shown how thoroughly it is interwoven with 
 the fabric of Scripture, how vital it is to the doctrine of the 
 incarnation, and how it may be protected from any complicity 
 with subordinational Arianism. The transition from this to 
 the person of Christ in the unity of his two natures is obvious. 
 And here two remarks only need be made : first, that our doc- 
 trinewe may say henceforward our doctrine is distinguished 
 by its careful abstinence from speculation as to the nature of 
 the Redeemer's self -empty ing, simply holding fast the immu- 
 table truth that the Divine Son of God could not surrender the 
 essence of his divinity ; and, secondly, that in the unity of his 
 Person he was not only sinless but also incapable of sin. Any 
 one who watches the tendencies of modern theology, tenden- 
 cies which betray themselves in almost all communities, and 
 watches them with an intelligent appreciation of the importance 
 of the issues involved, will acknowledge that this first note of 
 honest glorying is not unjustified. 
 
METHODIST DOCTRINE. ' 177 
 
 Turning to the mediatorial work which the Son became 
 incarnate to accomplish, we have to note that the Methodist 
 doctrine lays a special emphasis on its universal relation to the 
 race of man, and deduces the consequences with a precision 
 in some respects peculiar to itself. 
 
 For instance, it sees in this the true explanation of the vica- 
 rious or substitutionary idea, which is essential to sound evan- 
 gelical theology, but is very differently held by different 
 schools. There are two extremes that it seeks to avoid by 
 blending the truths perverted by opposite parties. The vague 
 generality of the old Arminian and Grotian theory, which 
 makes the atonement only a rectoral expedient of the righteous 
 God, who sets forth his suffering Son before the universe as 
 the proof that law has been vindicated before grace begins to 
 receive transgressors, was very current in England when Meth- 
 odism arose. This was and still is confronted by the vigorous 
 doctrine of substitution, which represents Christ to have taken 
 at all points the very place of his elect, actually for them and 
 only them, satisfying the dreadful penalty and holy require- 
 ments of the law. Throughout the whole current of Methodist 
 theology there runs a mediating strain, which, however, it would 
 take many pages to illustrate. It accepts the Arminian view 
 that the holiness of. God is protected by the atonement ; but it 
 insists on bringing in here the vicarious idea. The sin of Adam 
 was expiated as representing the sin of the race as such, or of 
 human nature, or of mankind : a realistic conception which 
 was not borrowed from philosophic realism, and which no 
 nominalism can ever really dislodge from the New Testament. 
 " Christ gave himself as the mediator of God and men, a ran- 
 som for all before any existed ; and this oblation before the 
 foundation of the world was to be testified in due time, that 
 individual sinners might know themselves to be members of a 
 race vicariously saved as such." This free paraphrase of St. 
 Paul's last testimony does not overstrain its teaching, that the 
 virtue of the great reconciliation abolished the sentence of 
 
178 THE WESLEY MEMORIAL VOLUME. 
 
 death, in all its meaning, as resting upon the posterity oi 
 Adam. In this sense it was absolutely vicarious : the transac- 
 tion in the mind and purpose of the most Holy Trinity did not 
 take our presence or concurrence, only our sin, into account. 
 Therefore the Lamb slain before the foundation of the world 
 was, as it respects the race of Adam, an absolutely vicarious 
 sacrifice. The reconciliation of God to the world the atone- 
 ment proper must be carried up to the awful sanctuary of the 
 Divine Trinitarian essence. When the atonement is translated 
 into time, set forth upon the cross, and administered by the 
 Spirit, the simple and purely vicarious idea is modified. Then 
 come in the two other theories, which, as resting upon the 
 background of the former, have great value ; but, as displacing 
 that, are utterly misleading. God, as the righteous protector 
 of his law, declares his justice while he justifies the believer, 
 and will not justify him save as he makes Christ's death his 
 own through a faith which cries, " I am crucified with Christ." 
 And God, as the Father of infinite love, commends his love in 
 the sacrificial gift of his Son, not as if that alone should move 
 us to lay down our opposition to his grace, but that the Spirit, 
 teaching us how much it cost the Father to be reconciled to 
 the world, might shed abroad that love in our individual hearts, 
 and awaken in us the love that will imitate the Saviour's sacri- 
 fice and enter into the fellowship of his death to sin. With 
 these modifications, as it respects the individual believer, does 
 Methodism hold fast the doctrine of a universal vicarious satis- 
 faction for the race. But marked prominence must be given 
 to the consistency with which the universal benefit of the 
 atonement has been carried out in its relation to original sin 
 and the estate of the unregenerate' world before God. Meth- 
 odism not only holds that the condemnation of the original sin 
 has been reversed ; it also holds that the Holy Spirit, the source 
 of all good, is given back to mankind in his preliminary influ- 
 ences as the Spirit of the coming Christ, the Desired of the 
 nations. The general truth that Christ is the Light of the 
 
METHODIST DOCTRINE. 179 
 
 world, enlightening every man that cometh into it the spring 
 of benefits to man that go out to the utmost circumference of 
 his race is held by our theology in common with many other 
 schools. But we have our shades of peculiarity here ; some 
 rescuing the doctrine from unreality, and some protecting it 
 from latitudinarian perversion. With regard to the former, 
 Methodism affirms the restoration of the Spirit to have been 
 an actual fruit of redemption, mitigating from the very begin- 
 ning the consequences of original sin, whether as the curse of 
 the law or as the transmission of a corrupt bias. It will not 
 tolerate the irreverent distinction between common grace and 
 special grace ; believing that all grace was purchased at the cost 
 of Christ's most precious blood, and is intended to lead to sal- 
 vation. It therefore looks out upon the court of the Gentiles 
 with catholic eyes : not regarding it as the sphere of absolute 
 darkness and insensibility and death until the Spirit, adminis- 
 tering the electing counsel, kindles here and there the spark of 
 life to go out no more forever. It believes in a preparatory 
 grace reigning in all the world ; in a prevenient grace antici- 
 pating the gospel in every heart ; and in both as a most precious 
 free gift to mankind, answering in some sense to the dire gift 
 of original sin. "With regard to the latter, that is, the latitud- 
 inarian perversion, the Methodist doctrine lays great stress on 
 the insufficiency of this preliminary grace. It does not allow, 
 with some, that Christ is the seed of light and life in every 
 man that cometh into the world, and in this sense the root and 
 center of all human nature. He was, indeed, and is, the desire 
 of the nations to whom he was not revealed ; but not a desire 
 attained and fulfilled until he was manifested in the flesh. 
 How he will deal with the multitudes of the human race who 
 have had only this subordinate and comparatively faint attrac- 
 tion how and in what ways unknown to us he has responded 
 to it or will respond to it are questions which must be left to 
 the " Lord of the dead and the living," the Shepherd of those 
 "other sheep." He is, and will ever be, "Jesus Christ the 
 12 
 
180 THE WESLEY MEMORIAL VOLUME. 
 
 righteous." So with regard to the secret influence that pre- 
 pares for him in every heart ; which is stimulated by the spirit 
 of conviction into vehement penitent desire. This preparation 
 of preliminary grace develops into much vigorous life ; but we 
 hold it not to be regenerate life until the Son is formed in the 
 heart. Until then, let the latitudinarians say what they will, 
 the word of Scripture holds its truth : "If any man be in 
 Christ he is a new creature ; " a word spoken, be it remem- 
 bered, in connection with the apostle's assertion of the general 
 reconciliation of God to the world. 
 
 The blessings of the Christian covenant, administered and im- 
 parted by the Holy Ghost, which constitute the state of grace, 
 are so simply set forth in the ~New Testament that there is not 
 much room for difference of opinion among those whose views 
 of the atonement are sound. We hold them, in common with 
 all who hold the Head, to be one great privilege flowing from 
 union with Christ, in whom we are complete; and that this 
 great privilege of acceptance is administered both externally 
 and internally. But, as we are dwelling on shades of differ- 
 ence, we may observe that the Methodist theology lays more 
 stress than most others upon the fact that in every department 
 of the common blessing there is both an external and an 
 internal administration. Every one of them bears at once a 
 forensic, or imputative, or declaratory character ; while every 
 one of them bears also a moral, or internal, or inwrought 
 meaning. If there is a forensic justification, declaring in the 
 mediatorial court where law reigns unto righteousness, and the 
 atonement is a satisfaction to justice ; there is also a principle 
 of obedience implanted, through which the righteousness of the 
 law is to be fulfilled. These are inseparable in time and eter- 
 nity: none but those who have a finished righteousness im- 
 parted will be hereafter pronounced righteous for Christ's 
 sake; and when righteousness is so complete as to bear the 
 scrutiny of Heaven, it will need to be sheltered from the unfor- 
 getting law by an imputed righteousness and an eternal pardon. 
 
METHODIST DOCTRINE. 181 
 
 Remembering this always, Methodism holds very light the 
 Komanizing disparagement of justification by faith on the one 
 hand, and the Calvinistic disparagement of justification by 
 works on the other. The righteous God is one, and there is 
 but one righteousness : that which man's guilt needs, Christ has 
 provided in his atonement ; that which God's holiness demands, 
 the Holy Spirit of Christ will accomplish. The same may be 
 said with regard to the believer's relation to the Father through 
 his union with the incarnate Son. It has its external and declar- 
 atory character as an investiture with certain specific privileges, 
 all of which are summed up in the word "adoption;" but 
 these would have no meaning they would, in fact, be an 
 unreality unless there was inwardly imparted also the gift of 
 regenerate life, which is the Son of God formed in the soul by 
 the Holy Ghost. Similarly, with regard to the blessing of sanc- 
 tification, which carries us into the temple of God, as justifica- 
 tion carries us into the mediatorial law court, and regeneration 
 into the Father's house. Perhaps our Methodist theology has 
 not been so definite as to the external and internal character 
 of this third order of evangelical privilege. The term " sancti- 
 fication " has been generally referred to the interior operations 
 of grace, by a conventional consent that is easily explained. 
 But really, though somewhat informally, this distinction has 
 been observed. There is the consecration to God on the altar, 
 which corresponds to justification at the bar: the sprinkled 
 soul, with all that it has and is, is accepted of God, is dedicated 
 to him in act inspired by the Holy Ghost, and is sanctified to 
 his service. It is regarded as set apart from sin and the world, 
 though as yet the severance may not be, what it will be, abso- 
 lute and complete. It is counted as entire sanctification, though 
 the scvnctification- may not be entire. Around these three cen- 
 ters of blessing one in Christ Jesus revolve, according to this 
 theology, as according to the New Testament, all the privileges 
 of the new covenant. The soul is set right with the law, is 
 received as a son, and is sanctified in the temple. In the first. 
 
182 THE WESLEY MEMORIAL VOLUME. 
 
 Jesus is the advocate and his atonement a satisfaction ; in the 
 second, he is the first-born among many brethren, and his atone- 
 ment is the reconciliation ; in the third, he is the high-priest, 
 and his atonement is a sacrifice for sins. In the court of law 
 the Holy Spirit is the convincer of sin to the transgressor, 
 assuring him of pardon ; in the home he is the Spirit of adop- 
 tion to the prodigal, witnessing, together with his regenerate 
 spirit, that he is a child of God ; and he is in the temple the 
 silent, indwelling seal of consecration. 
 
 But this leads to the doctrine of the Witness of the Spirit, 
 which has been sometimes regarded as a Methodist peculiarity. 
 By many it is set down as a specimen of what may be called 
 an inductive theology ; that is, as a formula for certain experi- 
 ences enjoyed by the early converts of the system. Now, there 
 can be no question that there is some truth in this. The ex- 
 periences of multitudes who felt suddenly and most assuredly 
 delivered from the sense of condemnation, enabled to pray to 
 God as a reconciled father, and conscious of their sanctification 
 to his service, may be said to have anticipated the confirmation 
 of the word of God. They first read in their own hearts what 
 they afterward read in their Bibles. For that the induction of 
 experience coincides in this with biblical induction is most 
 certain. That it is the privilege of those who are new creatures 
 in Christ Jesus, and have passed from death unto life, to know 
 the things that are freely given them of God, cannot be denied 
 by any who, with unprejudiced eyes, read the New Testament. 
 In fact, the general principle is admitted in all communions, 
 the differences among them having reference either to certain 
 restrictions in the evidence itself, or to the medium through 
 which it is imparted. A large portion of Christendom unite 
 this witness with sacramental means and ordinances ; making 
 personal assurance of salvation dependent on priestly absolu- 
 tion, either with or without a sacrament devised for the pur- 
 pose. Another, and almost equally large body of Christian 
 teachers, make this high privilege a special blessing vouch- 
 
METHODIST DOCTEINE. 1.83 
 
 safed to God's elect as the fruit or reward of long discipline 
 and the divine seal npon earnest perseverance ; but, when im- 
 parted, this assurance includes the future as well as the past, 
 and is the knowledge of an irreversible decree of acceptance 
 which nothing can avail to undermine however much it may be 
 occasionally clouded. The Methodist doctrine is distinguished 
 from these l^y a few strong points which it has held with deep 
 tenacity from the beginning. It believes that the witness 
 of the Spirit to the spirit in man is direct and clear ; distinct 
 from the word, and from the faith that lays hold on the word, 
 though closely connected with both. It is not separated*from 
 the testimony which is believed ; for, implicitly or explicitly, 
 the promise in Christ must be apprehended by faith. But 
 faith in this matter is rather trust in a Person than belief of 
 a record ; and that trust is distinct from the assurance He 
 gives, though that assurance follows so hard upon it that in 
 the supreme blessedness of appropriating confidence they are 
 scarcely to be distinguished. "While the faith itself may be al- 
 ways firm, the assurance may be sometimes clouded and uncer- 
 tain. Neither can co-exist with lapse into sin ; and therefore 
 the witness may be suspended, or may be indeed finally lost. 
 It is the assurance of faith only for the present ; only the assur- 
 ance of hope for the future. It may be calm in its peace, or 
 may be quickened into rapture. But it must be confirmed by 
 the testimony of a good conscience ; while, on the other hand, 
 it is often the silencer of a conscience unduly disturbed. It is, 
 to sum up, in all types of Methodist theology whatever abuses 
 it may suffer in some Methodist conceptions of it no other than 
 the soul's consciousness of an indwelling Saviour through the 
 secret and inexplicable influence of his Holy Spirit. 
 
 Perhaps the most eminent peculiarity of the type of doctrine 
 called Methodist is its unfaltering assertion of the believer's 
 privilege to be delivered from indwelling sin in the present 
 life. Its unfaltering assertion : for although varying very 
 much on some subordinate matters of statement as to the means 
 
184 THE WESLEY MEMOEIAL VOLUME. 
 
 of attainment and the accompanying assurance, it has always 
 been faithful to the central truth itself. Its unfaltering asser- 
 tion : for in the maintenance of this it has met with the most 
 determined hostility, not only from such opponents as deny the 
 doctrines of grace generally, but also from those whose evan- 
 gelical theology in general and whose high sanctity give their 
 opposition a very painful character and make it very embar- 
 rassing. 
 
 It cannot be too distinctly impressed that the one element in 
 the Methodist doctrine that may be called distinctive, is the 
 articl^that the work of the Spirit in sanctifying believers from 
 sin from all that in the divine estimate is sin is to be complete 
 in this state of probation. This is the hope it sees set before 
 us in the Gospel, and this, therefore, it presses upon the pursuit 
 and attainment of all who are in Christ. This is, in the judg- 
 ment of many, its specific heresy ; this, in its own judgment, is 
 its specific glory. It may be said that the suppression and de- 
 struction of inbred sin, or, as St. Paul calls it, indwelling sin, is 
 the one point where its aim is beyond the general aim. A 
 long catena of ecclesiastical testimonies bears witness that a 
 high doctrine of Christian perfection has been taught in all 
 ages, and in many communities ; coming, in some instances, 
 within a hair's-breadth of this, but shrinking back from the last 
 expression of the truth. The best of the ascetics and mystics 
 of ancient and modern times both taught and exemplified a 
 high standard of purification from sin, interior illumination, 
 and supernatural union with God ; but, whether from miscon- 
 ceived humility or lack of the highest triumph of faith, they 
 invariably reserved the secret residue of evil as necessary to 
 human discipline. This last fetter Methodism will not reserve ; 
 its doctrine pursues the alien and the enemy into its most in- 
 terior stronghold, and destroys it there ; so that the temple of 
 God in the human spirit shall be not only emptied of sin, but 
 swept also from every trace that it had been there, and gar- 
 nished with all the graces of the divine image. It reads and 
 
METHODIST DOCTRINE. 185 
 
 fearlessly interprets all those clauses in the charter of grace 
 which speak of the destruction of the body of sin, of putting 
 off the old man, of crucifying the flesh unto death, of an entire 
 sanctification of man's whole nature, of a preservation in fault- 
 lessness, of a perfect love casting out fear, of being purified as 
 Christ is pure, and of the love of God perfected in the human 
 soul. Against this array of testimonies there is no argument 
 that comes from God ; there is no contradictory array of 
 scriptural testimonies. Redemption from the flesh spiritually 
 understood, is not made synonymous or simultaneous with re- 
 demption from the flesh physically interpreted. No s$ can 
 pass the threshold of life, for the expurgation of intermediate 
 fires of discipline ; and there is no provision in heaven for the 
 destruction of evil. Death itself cannot take the office of the 
 atoning blood and the purifying Spirit. Then it follows that 
 the final stroke must be in the present life ; the atonement is 
 not more certainly a finished work than the application of it 
 by the Holy Ghost ; the Spirit's " It is finished " must needs 
 follow the Son's, and in a voice that speaks on earth. All 
 Scripture speaks of a holy discipline, longer or shorter, effect- 
 ual in all branches of ethics and of the imitation of Christ and 
 of charity to man, which precedes it ; and of a continual ad- 
 vancement in every thing heavenly that follows it : but there 
 must be a sacred moment of final deliverance from what God 
 sees as sin in the soul. This is Christian perfection a word . 
 which is essentially conditioned : a word which, indeed, is 
 not affected by Methodist theology ; and, when used, is always 
 guarded by its necessary adjectives of Christian, evangelical, 
 and relative. 
 
 Something has been said of the inductive character of Meth- 
 odist doctrine generally, and wijth special reference to its views 
 of personal assurance as being much built upon personal ex- 
 perience. ISTow it must be asserted that with regard to the 
 present doctrine of an entire deliverance from sin, the induc- 
 tion was primarily and pre-eminently a scriptural one. Meth- 
 
186 THE WESLEY MEMORIAL VOLUME. 
 
 odism began to announce this high and most sacred possibility 
 of the Christian life very early ; in fact, long before any expe- 
 rience of its own verified the announcement : and it has con- 
 tinued the testimony until now altogether apart from the 
 vouchers of living witnesses. Its principle has been that God's 
 word must be true, and his standard the right one, however 
 the lives of the saints may halt behind it. At the same time, it 
 cannot be denied that in the historical development of the 
 Methodist doctrine itself, the induction of its own experiences 
 has played an important part, and not always a satisfactory one. 
 Time would fail, and it would be an ungrateful task, to explain 
 in what sense it has been sometimes unsatisfactory. Suffice to 
 say, that some forms of the doctrine assert, with more or less of 
 positiveness, what cannot be maintained by the warranty of the 
 Bible ; based upon experimental inductions not controlled by 
 Scripture. The " second blessing " is sometimes confounded 
 with the first, as if an entire consecration to God, which is 
 the perfect beginning only, were an entire sanctification from 
 all sin ; a blessing, it may be, yet far in the distance. The effu- 
 sion of divine love in the soul, sometimes to so full a degree as 
 to make the possibility of sinning a strange thought to the soul, 
 is sometimes mistaken for that " perfected love " of which it is 
 only the earnest. We must go to St. John's first Epistle ; the 
 last testimony of the Bible for our doctrine on this subject. 
 Now that Epistle gives the most explicit assurance that there 
 is set before the aspiration of the saint a perfected and finished 
 operation of divine love, the triumph of which is the extinction 
 of sin and fear. But it is observable, that before the last testi- 
 mony to love in man as perfected, we have three testimonies to 
 the gradual operation of the love of God in us, which carry it 
 into the three departments of the covenant of grace mentioned 
 above. First, into that of law : " Whoso keepeth his word, in 
 him verily is the love of God perfected." Perfected love is, 
 in the estimation of God, the fulfilling of the righteousness of 
 the law, and its triumph is bound up with our habitual obedi- 
 
METHODIST DOCTRINE. 187 
 
 ence in all things. Secondly, into the department of sonship : 
 " If we love one another, God dwelleth in us, and his love is 
 perfected in us." Universal, boundless, self-sacrificing charity 
 for such is the pattern of Christ's charity is the condition 
 as well as the goal of perfected love. Thirdly, into the temple of 
 consecration : " He that dwelleth in love, dwelleth in God, and 
 God in him. Herein is our love " love with us " made per- 
 fect." Abstraction from all created desire, and supreme union 
 with God, is also both the condition and the crown of perfected 
 love. Much more might be written on this subject : but this is 
 enough. Notwithstanding every drawback, it still remains* that 
 the testimony borne for a century to the highest privileges of 
 the Christian covenant is the glory of its theology. It has 
 stimulated the religious life of countless multitudes. It has kept 
 before the eyes of the people formed by it the one supreme 
 thought, that Christianity is a religion which has one only goal, 
 whether in the Church or in the individual the destruction of 
 sin. And we believe the day is coming when the Church of 
 God upon earth will have given to it an enlarged heart to 
 receive this doctrine in all its depth and fullness. 
 
 Slight as this sketch has been, it has not omitted any point 
 that may be fairly included in the differentia of the theology 
 called Methodist. Of course, it has its specific type of presenta- 
 tion in the case of many articles of the creed ; but it would be 
 an endless task to dwell upon these, especially as in regard to 
 some of them there is no definite standard among Methodist 
 people. They claim a certain latitude in the minor develop- 
 ments of central truths ; and are as free in the non-essentials 
 as they are rigid in the essentials of the faith. The body of 
 divines whose theology is thus described are far from being 
 bound to a system stereotyped and reticulated in its minutest 
 detail. While the slightest deviation from what may be here 
 called orthodoxy or fundamental doctrine never fails to awaken 
 the keenest sensibility, and any thing like vital error is infalli- 
 bly detected and cast out, there is a very large tolerance on 
 
188 THE WESLEY MEMORIAL VOLUME. 
 
 subordinate matters. That tolerance some may think carried 
 too far ; but be that as it may, it exists, and it always will exist. 
 This may be illustrated by two topics, in themselves of vital 
 importance, but the aspects of which vary to different minds. 
 One is the inspiration of Holy Scripture. The general truth 
 that the Bible is, from beginning to end, the fruit of the Spir- 
 it's agency and the authoritative standard of faith, directory of 
 morals and charter of privileges, is firmly and universally held : 
 Methodism knows no vacillation here. It is free from the 
 error which enlarges the limits of the canon, on the one hand, 
 with the Romanists ; and from that which contracts them by 
 making the word of God a certain something within the Bible 
 which men must find for themselves. It does not admit the 
 concurrent endowment of the Church with a perpetual inspira- 
 tion: thus introducing two voices, that of Scripture and that 
 of the Church, one of which may contradict or neutralize the 
 other. It has never shared the laxity of the Reformers 
 and of the Arminians as to certain books and certain degrees 
 of inspiration : no modern theology is more faithful to the 
 plenary authority of Scripture; none approaches nearer than 
 it does to the high strain of the early fathers. But, inasmuch 
 as Scripture itself never defines or gives the sense of its own 
 inspiration, Methodism does not attempt to supply its deficiency, 
 and define what is undefinable. It leaves, for instance, the 
 many vexed questions which crowd around what is called verbal 
 inspiration, and the uncertainty of the text here and there 
 arising from the withdrawal of the autographs, and the methods 
 of reconciling the seeming discrepancies of Scripture, to con- 
 scientious and enlightened private judgment. It allows the 
 same latitude here, no more no less, that every evangelical com- 
 munity allows. But no community falls back more absolutely 
 or more implicitly than Methodism upon the supreme defense 
 of the entire Bible which our Lord's authority gives it : of the 
 Old Testament Scriptures as we hold them by his own word ; 
 of the New Testament Scriptures by his Spirit. It cannot be 
 
METHODIST DOCTEINE. 189 
 
 said that it is more swayed than others by the self -evidencing 
 light of the word of God ; but certainly none are more swayed 
 by it. And it may be asserted with confidence, though with- 
 out boasting, that there is no communion in Christendom the 
 theological writings of which are so universally free from the 
 tincture of doubt or suspicion as to the supremacy of the Bible. 
 This is not as some would affirm through the lack of either 
 independent thought or biblical culture ; this loyalty of Meth- 
 odism rests upon the best of all foundations. 
 
 Another is the doctrine of the sacraments. Methodist teach- 
 ing has, from the beginning, mediated here between two ex- 
 tremes which need not be more particularly defined : in that 
 mediation keeping company with the Anglican Formularies, 
 and the Presbyterian "Westminster Confession, both of which 
 raise them above mere signs, and lay stress on their being seals 
 or pledges or instruments of the impartation of the grace sig- 
 nified to the prepared recipient. All its old standards, includ- 
 ing its hymns, bear witness to this ; they abundantly and irre- 
 sistibly confirm our assertion as to the sacramental idea gener- 
 erally. As to the two ordinances in particular, there can be 
 no doubt that the sentiments of the various Methodist com- 
 munions run through a wide range. Kecoil from exaggerated 
 doctrine has led many toward the opposite extreme; and a 
 large proportion of their ministers put a very free construction 
 upon their standards, and practically regard the two sacraments 
 as badges simply of Christian profession, the Eucharist being 
 to them a special means of grace in the common sense of the 
 phrase. There is a wide discretion allowed in this matter, and 
 the wisdom of this discretion is, on the whole, justified. With 
 that question, however, we have nothing to do here ; our only 
 object being to state the case as it is. 
 
 But this essay must be closed, leaving untouched many sub- 
 jects which naturally appeal for consideration. SoinethiDg 
 ought to be said as to 'the controversial aspect of this theology. 
 But leaving that for other essays, we have only to commend 
 
190 THE WESLEY MEMORIAL VOLUME. 
 
 the general principles of the Methodist theology to any strangers 
 to it who may read these pages. They will find it clear and 
 consistent, on the whole, as a human system, worthy of much 
 more attention than it usually receives from the Christian 
 world ; and, what is of iar more importance, they will find it 
 pervaded by the " unction from the Holy One," which is the 
 secret of all truth and of all edification. 
 
IDEAS WESLEY DEVELOPED IN ORGANIZ- 
 ING HIS SOCIETIES. 
 
 TOHIST WESLEY has given currency to a set of divine ideas 
 cl easily acted upon but not always clearly apprehended, which 
 make up the sum of personal religion, and without which, it 
 may be added, personal religion cannot exist. This is the 
 philosophy of his career ; perhaps very imperfectly understood 
 by himself, probably never drawn out by him .in a systematic 
 form, yet sufficiently obvious to us who look back upon his 
 completed life, and live amid the results of his labors. Im- 
 mersed in the complexities of the game, the turmoil of the 
 storm in which his busy life was cast, the unceasing struggle 
 of his soul with the gigantic evils of the world, he could 
 neither observe nor analyze, as we can do, the elements ar- 
 rayed against him nor the principles evolved in the conflict 
 that were ministrant to his success. As we are in the habit of 
 instinctively raising the arm or lowering the eyelid to repel or 
 shun danger, so he adapted measures and evolved truths by force 
 of circumstances more than by forethought those truths and 
 measures so adapted to his position as a preacher of righteous- 
 ness amid an opposing generation that we recognize in their 
 adaptation and natural evolution proof of their divineness. 
 They are the same truths which were exhibited in the first 
 struggles of an infant Christianity with the serpent of pagan- 
 ism; and when exhibited again upon a like arena seventeen 
 centuries afterward with similar success, are thus proved to be 
 every-where and always the same, eternal as abstract truth, 
 and essential as the existence of God. 
 
 The first grand truth thrown upon the surface of John 
 
192 THE WESLEY MEMORIAL VOLUME. 
 
 Wesley's career, we take to be the absolute necessity of per- 
 sonal and individual religion. 
 
 To the yoke of this necessity he himself bowed at every 
 period of his history. Never, even when most completely 
 astray as to the ground of the sinner's justification before 
 God, did he fail to recognize the necessity of conversion, and 
 of individual subjection to the laws of the Most High. What 
 he required of others, and constantly taught, he cheerfully ob- 
 served himself. Yery soon after starting upon his course did 
 he learn that the laver of baptism was unavailing to wash 
 away the stain of human defilement ; the Supper of the Lord r 
 to secure admission to the marriage supper of the Lamb ; and 
 Church organization, to draft men collectively to heaven by 
 simple virtue of its corporate existence. These delusions, 
 whereby souls are beguiled to their eternal wrong, soon ceased 
 to juggle him ; for his eye, kindled to intelligence by the Spirit 
 of God, pierced the transparent cheat. He ascertained at a 
 very early period that the Church had no delegated power to 
 ticket men in companies for a celestial journey, and sweep 
 them railroad-wise in multitudes to their goal; consequently, 
 that this power, where claimed or conceded, was usurpation on 
 the one hand, and a compound of credulousness and servility 
 on the other, insulting to God and degrading to man. But he 
 began with himself. We suppose he never knew the hour in 
 which he did not feel the need of personal religion to secure 
 the salvation of the soul. He was happily circumstanced in 
 being the son of pious and intelligent parents, who would 
 carefully guard him against the prevalent errors on these 
 points. He never could have believed presentation at the font 
 to be salvation, nor the vicarious vow of sponsors to be a substi- 
 tute for personal renunciation of the world, the flesh, and the 
 devil : and he early showed this. When the time of his ordi- 
 nation drew nigh, and he was about to be inducted into the 
 cure of souls, he was visited with great searchings of heart. 
 His views of the mode of the sinner's acceptance with God 
 
IDEAS WESLEY DEVELOPED. 193 
 
 were confused, indeed ; but on the subject of personal conse- 
 cration they may be said never to have varied. Fighting his 
 way, as he was called to do, through a lengthened period of 
 experimental obscurity " working out his salvation with fear 
 and trembling " we nevertheless cannot point to any moment 
 in his spiritual history in which he was not a child of God. 
 "What an incomparable mother he must have had! What a 
 hold must she have established upon his esteem and confi- 
 dence, to whom this Fellow of a college referred his scruples 
 and difficulties in view of his ordination, and whom his schol- 
 arly father bade him consult when his own studious habits and 
 abundant occupations forbade correspondence with himself! 
 Animated to religious feeling about this time, he made a sur- 
 render of himself to God; made in partial ignorance, but 
 never revoked. "I resolved," he says, "to dedicate all my 
 life to God, all my thoughts, and words, and actions; being 
 thoroughly convinced there was no medium; but that every 
 part of my life (not some only) must either be a sacrifice to 
 God or myself, that is, in effect, to the devil." And his pious 
 father, seconding his son's resolve, replies : " God fit you for 
 your great work ! fast, watch, and pray ! believe, love, endure, 
 and be happy ! " And so he did, according to his knowledge ; 
 for a more conscientious clergyman and teacher, for the space 
 of ten years, never lived than the Rev. John Wesley, Fellow 
 and tutor of Lincoln. 
 
 But there was a whole world of spiritual experience yet 
 untrodden by him amid the round of his college duties, ascetic 
 practices, and abounding charities. His heart told him, and 
 books told him, and the little godly company who met in 
 his rooms all told him, in tones more or less distinct, that he 
 had not yet attained ; that he was still short of the mark ; that 
 the joys of religion escaped his reach, though its duties were 
 unexceptionably performed. His course of reading, the mystic 
 and ascetic writers, together with the dry scholastic divinity 
 that furnishes the understanding but often drains the heart, 
 
194 . THE WESLEY MEMOEIAL VOLUME. 
 
 tended to this result to fill the life with holy exercises rather 
 than to overflow the soul with sacred pleasure. Of the 
 simple, ardent, gladsome, gracious piety of the poor he yet 
 knew next to nothing. But God was leading him through the 
 wilderness of such an experience as this by a right way to a 
 city of habitation, doubtless that he might be a wise instructor 
 to others who should be involved hereafter in mazes like his 
 own. He looked upon religion as a debt due by the creature 
 to the Creator, and he paid it with the same sense of con- 
 straint with which one pays a debt, instead of regarding it 
 as the ready service of a child of God. A child of God 
 could not be other than religious ; but, more than this, he 
 would not if he could ; religion is his " vital breath," his " na- 
 tive air." 
 
 But Wesley did not understand, as yet, the doctrine of free 
 pardon, the new birth, and the life of faith; he, therefore, 
 worked conscientiously and laboriously worked like a serv- 
 ant, and not like a son, of God. But God sent some poor Cal- 
 vinists to teach him these truths ; and he was not too proud to 
 learn from very humble but sufficiently enlightened teachers a 
 few Moravian emigrants that sailed in the same vessel with him 
 to Georgia. Their unaffected humility, unruffled good temper, 
 and serenest self-possession in prospect of death when storms 
 overtook the ship, struck him forcibly, and made him feel that 
 they had reached an eminence in the divine lif e on ,whieh his 
 college studies, extensive erudition, and pains-taking devotion 
 had failed to land himself. He, therefore, sat himself at their 
 feet ; he verified the Scripture metaphor, and became " a little 
 child." In nothing was the lofty wisdom of John Wesley, and 
 his submission to divine teaching, more apparent than in this, 
 that he made himself a fool that he might be wise. Salvation 
 by grace, and the witness of the Spirit, were taught him by 
 these God-fearing and happy Moravians ; and his understand- 
 ing became full of light. It was only, however, some three 
 years afterward, subsequent to his return to England, which 
 
IDEAS WESLEY DEVELOPED. 195 
 
 took place in 1738, that the joy of this free, present, eternal 
 salvation flowed in upon his soul. The peace of God which 
 passeth all understanding took possession of heart and mind 
 through Christ Jesus, and for fifty years afterward he never 
 doubted, he never could doubt, of his acceptance with our 
 Father who is in heaven. The sunshine of his soul communi- 
 cated itself to his countenance, and lighted all his conversation. 
 To speak with him seemed almost like speaking with an angel 
 of God. 
 
 From that time he began to preach a new doctrine a doc- 
 trine of privilege as well as duty ; of acceptance through the 
 Beloved, an assured sense of pardon, and the happiness of the 
 service of God. And God gave him unlooked-for, unhoped-for 
 success. Excluded by almost universal consent from the 
 churches of the Establishment, he betook himself to barns and 
 stable yards and inn rooms ; and ultimately, with "Whitefield, 
 to the open air, to the streets and lanes of the city, to the hills 
 and valleys, and to the commons and heaths of his native land ; 
 and with power and unction, with the Holy Ghost and much 
 assurance, did he testify to each of his hearers the doctrines of 
 personal repentance and faith, and the necessity of the new 
 birth for the salvation of the soul. And signs and wonders fol- 
 lowed in them that believed ; multitudes were smitten to the 
 ground under the sword of the Spirit ; many a congregation was 
 changed into a Bochim, a place of weeping ; and amid sobs and 
 tears and wailings beneath which the hearts of the most stub- 
 born sinners quailed, one universal cry arose, "What must we 
 do to be saved ? " John Wesley's divine, simple, scriptural 
 answer was, " Believe in the Lord Jesus Christ, and thou shalt 
 be saved." 
 
 His personal experience of the efficacy of the prescription 
 gave confidence to his advice. The physician had been healed 
 himself first ; he had been his own earliest patient; he knew 
 the bitterness of the pain, the virulence of the disease, and 
 
 had proved the sanative power of his remedy. The ordeal of 
 13 
 
196 THE WESLEY MEMORIAL VOLUME. 
 
 the new birth he had tried before recommending it to others. 
 He had visited the pool of Bethesda, and could, therefore, 
 speak well of its waters. 
 
 And well might it work such change, to have the necessity 
 of personal religion insisted upon with such unprecedented par- 
 ticularity and pointedness. He singled out each hearer ; he al- 
 lowed no evasion amid the multitude ; he showed how salvation 
 was not by a church, nor by families, nor by ministers, nor by 
 ordinances, nor by national communions, but by a deep, sin- 
 gular, individual experience of religion in the soul. His ad- 
 dress was framed upon the model of the Scripture query, 
 " Dost thou believe upon the Son of God ? " 
 
 A second truth developed in the ministry of John "Wesley is, 
 the absolute need of spiritual influence to secure the conversion 
 of the soul. 
 
 Conversion is not a question of willing or not willing on the 
 part of man. The soul bears no resemblance to the muscles of 
 the healthy arm, which the mere will to straighten and stiffen 
 throws into a state of rigid tension at the instant, and retains 
 them so at pleasure. The soul is in the craze and wreck of 
 paralysis : the power of action does not respond to the will : 
 the whole head is sick, the heart faint. To will is present with 
 us, but how to perform that which is good we know not. The 
 sick man would be well, but the wish is unavailing till the sim- 
 ple, the leech, and the blessing of the Most High, conspire to 
 invigorate. Just so it is with the soul ; it must tarry till it be 
 endued with power from on high ; but not, be it understood, in 
 the torpor of apathy, nor in the slough of despair ; no, but 
 wishing, watching, waiting. Though its search we^e as fruit- 
 less as that of Diogenes, it must be seeking, nevertheless ; just 
 as, though the prophet's commission be to preach to the dead, 
 he must not dispute nor disobey. We must strive to enter in 
 although the gate be strait and the way narrow ; we must be 
 feeling after God, if haply we may find him, though it be amid 
 the darkness of nature and the tremblings of dismay. We may 
 
IDEAS WESLEY DEVELOPED. 197 
 
 scarce have ability to repent after a godly sort, yet ought we to 
 bring forth "fruits meet for repentance." With God alone 
 may rest the prerogative to pronounce us " sons of Abraham ; " 
 yet, like Zaccheus, must we work the works becoming that 
 relation, and right the wrong and feed the poor. While, then, 
 we emphatically announce the doctrine that the influence of 
 the Holy Ghost is necessary to quicken, renew, and purify the 
 soul, we do at the same time repudiate the principle that man 
 may fold his hands in sleep till the divine voice arouse him. 
 Nothing short of a celestial spark can ignite the fire of our sac- 
 rifice, but we can at least lay the wood upon the altar. None 
 but the Lord of the kingdom can admit to the privilege of the 
 kingdom; but at the same time it is well to make inquiry of 
 him who keeps the door. John was only the bridegroom's 
 friend, the herald of better things to come ; yet " Jerusalem, 
 and all Judea, and all the region round about Jordan," did but 
 their duty in flocking to him to hear his tidings, and learn where 
 to direct their homage. To endangered men the night was 
 given for far other uses than for sleep ; the storm is high, and 
 the rocks are near ; the sails are rent, and the planks are starting 
 beneath the fury of the winds and waves ! What is the dictate 
 of wisdom, of imperious necessity ? what but to ply the pump, 
 to undergird the ship, to strike the mast, haul taut the cordage, 
 " strengthen the things that remain," and trust in the Most 
 High ? If safety is vouchsafed, it is God who saves. So in 
 spiritual things, man must strive as if he could do every thing, 
 and trust as if he could do nothing ; and in regeneration the 
 Scripture doctrine is, that he can do nothing. He may accom- 
 plish things leading thereto, just as the Jews ministered to the 
 resurrection of Lazarus by leading Christ to the sepulcher ; but 
 it was the Divine voice that raised the dead. Thus sermons, 
 scriptures, catechisms, and all the machinery of Christian 
 action, will be tried and used, dealt out by the minister and 
 shared by his flock ; but with each and all must the conviction 
 rest, that it is not by might of mechanism, nor by power of 
 
198 THE WESLEY MEMORIAL VOLUME. 
 
 persuasion, conversion is brought about, but by the Spirit of 
 the Lord of Hosts. 
 
 This truth had been grievously lost sight of in "Wesley's days, 
 sunk in the tide of cold morality that inundated the land, and 
 consigned it to a theosophy less spiritual than that of Socrates 
 or Plato. But up from the depths of the heathenish flood our 
 great reformer fished this imperishable truth, a treasure-trove 
 exceeding in value pearls of great price, or a navy of sunken 
 galleons. And throughout his ministry this shone with un- 
 equaled light; for if any thing distinguished it more than 
 another from contemporary ministries, it was the emphatic 
 prominence it assigned to the Spirit's work in conversion. 
 This was the Pharos of his teaching, the luminous point which 
 led the world-tossed soul into the haven of assured peace and 
 conscious adoption. And much need was there that this dog- 
 ma should have received this distinctive pre-eminence and 
 peculiar honor, for it was either totally forgotten, coarsely trav- 
 estied, or boldly denied. 
 
 Having dealt with the truths that bear upon personal relig- 
 ion and individual subjection to the truth, as well as the means 
 whereby this was to be effected, the direct agency of the di- 
 vine Spirit things insisted upon with untiring energy by John 
 Wesley we now turn attention to the views which our great 
 reformer put forth regarding Christians in their associated ca- 
 pacity. 
 
 The third principle which Wesley developed is, that the 
 Church of Jesus Christ is a spiritual organization, consisting 
 of spiritual men associated for spiritual purposes. 
 
 This is the theory of that Church of which he was for sev- 
 eral years the laborious and conscientious minister, and is no- 
 where more happily expressed than in its Nineteenth Article : 
 " The visible Church of Christ is a congregation of faithful 
 men, in the which the pure word of G-od is preached, and 
 the sacraments duly administered according to Christ's ordi- 
 nance, in all those things that of necessity are requisite to the 
 
IDEAS WESLEY DEVELOPED. 199 
 
 same." But this beautiful and scriptural theory was to a great 
 degree an unapproachable ideal in England until that sys- 
 tem arose, under the creative hand of Wesley, which made it a 
 reality and gave it a positive existence, " a local habitation and 
 a name." It is true the name he gave it was not " Church ; " 
 it was " The Society," and in other forms and subdivisions, 
 bands, classes, etc. ; but in essence it was the same ; it was the 
 union and comniunion of the Lord's people for common edifi- 
 cation and the glory of Christ. As soon as two or three con- 
 verts were made to those earnest personal views of religion ho 
 promulgated, the inclination and necessity for association com- 
 menced. It was seen in his Oxford praying coterie ; seen in 
 his fellowship with the Moravians ; and afterward fully exem- 
 plified in the mother-society at the Foundery, Moorfields, and 
 in all the affiliated societies throughout the kingdom. The sim- 
 ple object of these associations was thus explained in a set of 
 general rules for their governance, published by the brothers 
 Wesley in 1743. The preamble states the nature and design of 
 a Methodist Society to be " a company of men having the form 
 and seeking the power of godliness ; united, in order to pray 
 together, to receive the word of exhortation, and to watch over 
 one another in love, that they may help each other to work 
 out their salvation. There is only one condition previously 
 required in those who desire admission into these Societies a 
 desire to flee from the wrath to come, and to be saved from 
 their sins." They were further to evidence this desire : " 1. By 
 doing no harm, by avoiding evil of every kind. 2. By doing 
 good, by being in every kind merciful after their power ; as 
 they have opportunity, doing good of every possible sort, and 
 as far as it is possible to all men. And, 3. By attending upon 
 all the ordinances of God. Such are the public worship of 
 God ; the ministry of the word, either read or expounded ; the 
 Supper of the Lord ; family and private prayer ; searching the 
 Scriptures; and fasting, or abstinence." Whether we regard 
 the design of the association given in these terms, or the speci- 
 
200 THE WESLEY MEMOKIAL VOLUME. 
 
 fication of duty, we seem to trace a virtual copy of the articu- 
 lar definition of the Church recently cited. Wesley never failed 
 to recognize the scriptural distinction between the Church and 
 the world, nor to mark it. While he viewed with becoming 
 deference the kingdoms of this world, and bowed to the au- 
 thority of the magistrate as the great cement of human society, 
 the clamp that binds the stones of the edifice together, he saw 
 another kingdom pitched within the borders of .these, differing 
 from them in every thing, and infinitely above them, yet con- 
 sentaneous with them, and vesting them with its sanction, itself 
 all the while purely spiritual in its basis, laws, privileges, and 
 Sovereign. Blind must he have been, to a degree incompatible 
 with his general perspicacity, had he not perceived this. -The 
 men who possessed religion, and the men who possessed it not, 
 were not to be for a moment confounded. They might be 
 neighbors in locality and friends in good-will, but they were 
 as wide as the poles asunder in sentiment. The quick and the 
 dead may be placed side by side, but no one can for ever so 
 short a period mistake dead flesh for living fiber, the abne- 
 gation of power for energy in repose. The Church and the 
 church-yard are close by, but the worshipers in the one and the 
 dwellers in the other are as unlike as two worlds can make 
 them. The circle within the circle the company of the con- 
 verted the imperium in imperio the elect, the regenerate, 
 Wesley always distinguished from the mass of mankind, and 
 made special provision for their edification in all his organ- 
 isms. 
 
 And, in sooth, the marked and constant recognition of this 
 spiritual incorporation it is which gives revealed religion its 
 only chance of survival in the world. To forget it is practi- 
 cally to abolish the distinction between error and truth, between 
 right and wrong. There is no heresy more destructive than a 
 bad life. To class the men of good life and the men of bad 
 together ; to call them by the same name, and elevate them to 
 the same standing, is high treason against the majesty of truth, 
 
IDEAS WESLEY DEVELOPED. 201 
 
 poisons the very spring of morality, and does conscience to 
 death. A nation cannot be a church, nor a church a nation. 
 The case of Israel was the only one in which the two kingdoms 
 were co-extensive, conterminous. A member of a nation a man 
 becomes by birth, but a member of a church only by a second 
 birth. Generation is his title to the one, regeneration to the 
 other. The one is a natural accident, the other a moral state. 
 Oitizens are the sons of the soil, Christians are the sons of 
 heaven. To clothe, then, the members of the one with the 
 livery and title of the other, without the prerequisite qualifi- 
 cation and dignity, is not only a solecism in language but an 
 outrage upon truth. It is to reconcile opposites, harmonize 
 discords, blend dissimilitudes, and identify tares with wheat, 
 light with darkness, life with death. It is the destruction of 
 piety among the converted, for they see the unconverted 
 honored with their designation, advanced to their level, 
 obtruded upon their society. It is ruin to the souls of the 
 unconverted; because without effort of their own, without 
 faith or prayer, or good works, or reformation, or morals, they 
 are surprised with the style and title, the status and rewards, of 
 Christian men. This is, unfortunately, the practice on a large 
 scale; the theory is otherwise and unexceptionable. Imbued 
 with a deep sense of the beauty and correctness of the theory, 
 Wesley did only what was natural and right when lie sought 
 to make it a great fact a substance, and not a shadow in the 
 chiiich militant. In this he not only obeyed a divine injunc- 
 tion, out yielded to the current of events. By a natural attrac- 
 tion his converts were drawn together. Like will to like. 
 " They that feared the Lord spake often one to another ; " and 
 " all tha-t believed were together." The particles were similar, 
 the aggregate homogeneous. They had gone through the same 
 throes, rejoiced in the same parentage, learned in the same 
 school, and embraced the same destiny. They owned a com- 
 mon creed, " one Lord, >ne faith, one baptism, one God and 
 Father of all ; " resisted a common temptation, took up a com- 
 
202 THE WESLEY MEMOEIAL VOLUME. 
 
 mon cross, and, in common, renounced the world, the flesh, and 
 the devil. They came together on the ground of identity of 
 character, of desire for mutual discipline and benefit, and of 
 community of feeling and interest. It is obvious to perceive 
 that Wesley did not originate this communion, whether it were 
 for good or evil ; for it was an ordinance of God in its primal 
 institution, and in this particular instance arose out of the very 
 nature of the case. "Wesley could not have prevented it, except 
 by such measures as would have undone all he had done. God's 
 believing people found one another out, and associated by a 
 law as fixed and unalterable as that kali and acid coalesce, or 
 that the needle follows the magnet. But while he did not enact 
 the law which God's people obeyed in this close inter-communion 
 and relationship, he understood and revered it, and furthered 
 and regulated the intercourse of the godly by the various enact- 
 ments and graduated organizations of his system. He set the 
 city upon the hill, and bade it be conspicuous ; the lamp upon 
 the stand, and bade it shine ; the vine upon the soil, and said 
 to it, Be fruitful. He set it apart and trimmed it, and hedged 
 it in ; convinced that such a separation as Scripture enjoins 
 was essential to its growth and welfare a truth the Christian 
 law teaches, and individual experience confirms. Every benefit 
 the institution of a Church might be supposed to secure is 
 forfeited when the Church loses its distinctive character, and 
 becomes identified with the world. 
 
 But neither to glorify their founder by their closer com- 
 bination, nor for self-complacent admiration, nor to be a gazing- 
 stock for the multitude, nor for the tittle-tattle of mutual 
 gossipry, did John "Wesley segregate his people ; no, but for 
 their good and the good of mankind. The downy bed of indo- 
 lence for the Church, or the obesity that grows of inaction, 
 never once came within his calculations as their lot. To rub 
 the dust from each other, as iron sharpeneth iron, was the first 
 object of their association ; and the second, to weld their forces 
 together in the glowing furnace of communion for the benefit 
 
IDEAS WESLEY DEVELOPED. 203 
 
 of the world. They were to rejoice in the good grapes of their 
 own garden, and sweeten by inoculation and culture the sour 
 grapes of their neighbors. They were to attract all goodness 
 to themselves ; and where it was wanting create it, after the 
 Arab proverb, " The palm-tree looks upon the palm-tree, and 
 groweth fruitful." It was as the salt of the eatth they were 
 to seek to retain their savor, and not for their own preservation 
 alone. 2sTo one ever more sedulously guarded the inward sub- 
 jective aspect of the Church, its self-denying intent, its exclu- 
 sion of the unholy and unclean, than John Wesley ; and no one 
 ever directed its objective gaze outward and away from itself, 
 " to have compassion on the ignorant and out of the way," with 
 more untiring industry than he. He knew the Church's mis- 
 sion was more than half unfulfilled, while it locked itself up 
 in its ark of security, and left the world without to perish. He 
 was himself the last man in the world to leave the wounded 
 to die, passing by in his superciliousness, and asking, " Who is 
 my neighbor ? " and the last to found a community which 
 should be icy, selfish, and unfeeling. He was a working min- 
 ister, and fathomed the depth and yielded to the full current 
 of the truth, that the Church must be a working Church. 
 Armed at all points with sympathies which brought him into 
 contact with the world without, the Church must resemble 
 him in this. He was an utterly unselfish being. He, if ever 
 any, could say : " I live not in myself, but I become portion 
 of that around me." 
 
 To work for the benefit of men when he might have taken 
 his ease became a necessity of his nature, molded upon the 
 pattern of his self-sacrificing Master, and the law of his being 
 must be that of the Church's. The Church must " do or die." 
 It must be instant in season, out of season. It must go into 
 the highways and hedges. It must beseech men to be reconciled 
 to God. It must compel them to come in. It must give no 
 sleep to its eyes nor slumber to its eyelids till its work be done. 
 It must stand on the top of high places, by the way in the 
 
204 THE WESLEY MEMOEIAL VOLUME. 
 
 places of the paths, and cry, " O ye simple, understand wisdom ; 
 and ye fools, be ye of an understanding heart ! " It must gather 
 all the might of its energies, and lavish all the wealth of its 
 resources, and exhaust all the influences it can command, and 
 coin all the ingenuity of its devices into schemes for the saving 
 benefit of the world. Thus, not merely conservative of the 
 truth must the Church be for its own edification and nurture, 
 but also diffusive of the truth for the renewal and redemption 
 of all around. 
 
 And these were grand discoveries a hundred years ago, of 
 which the credit rests very mainly with the Founder of Meth- 
 odism, although mere commonplaces now. It is true they 
 were partially and speculatively held even then, but very par- 
 tially, and in the region of thought rather than of action. Some 
 saw the truth of the matter, but it was in its proverbial dwell- 
 ing, and the well was deep just perceptible at the bottom, but 
 beyond their grasp ; while to the many the waters were muddy, 
 and they saw it not at all. There was no Bible, Tract, or Mis- 
 sionary Society then to employ the Church's powers, and to 
 indicate its path of duty. But Wesley started them all. He 
 wrote and printed and circulated books in thousands upon thou- 
 sands of copies. He set afloat home and foreign missions. The 
 Church and the world were alike asleep ; he sounded the loud 
 trumpet of the Gospel, and awoke the world to tremble and 
 the Church to work. Never was such a scene before in En- 
 gland. The correctness and maturity of his views amid the 
 deep darkness surrounding him is startling, wonderful ; like 
 the idea of a catholic Church springing up amid a sectarian 
 Judaism. It is midday without the antecedent dawn ; it beggars 
 thought ; it defies explanation. A Church in earnest as a want 
 of the times is even now, in these greatly advanced days, strenu- 
 ously demanded, and eloquently enforced by appeal after appeal 
 from the press, the platform, and the pulpit ; but Wesley gave 
 it practical existence from the very birth-hour of his Society. 
 His vigorous bantling rent the swathing bands of quiet self- 
 
IDEAS WESLEY DEVELOPED. 205 
 
 communing and prevalent custom, and gave itself, a young 
 Hercules, to the struggle with the inertia of the Church and 
 the opposition of the world. Successfully it encountered both. 
 It quickened the one and subdued the other, and attained by 
 the endeavor the muscular development, and manful port, and 
 indomitable energy of its present life. John Wesley's Church 
 is no mummy-chamber of a pyramid, silent, sepulchral, gar- 
 nished with still figures in hieroglyphic coif and cerecloth, 
 but a busy town, a busier hive, himself the informing spirit, 
 the parent energy, the exemplary genius of the whole. Never 
 was the character of the leader more accurately reflected in his 
 troops. Bonaparte made soldiers, Wesley made active Christians. 
 
 The last principle we shall notice as illustrated by Wesley's 
 career, has relation to the nature and work of the minisfry. 
 
 A grand discovery, lying very near the root of Methodism, 
 considered as an ecclesiastical system, it was the fortune of 
 John Wesley to light upon not far from the outset of his 
 career. A discovery quite as momentous and influential in 
 the diffusion and perpetuation of his opinions as that with 
 which Luther startled the world in 1525. Luther published 
 the then monstrous heresy that ministers who are married 
 can serve the Lord and his Church as holily, learnedly, and 
 acceptably, as celibate priests and cloistered regulars ; and our 
 hero found out that men unqualified by university education 
 for orders in the Church were the very fittest instruments he 
 could employ in the itinerant work of early Methodism. 
 Hough work requires rough hands. The burly pioneer is as 
 needful in the army as the dapper ensign, and the hewer of 
 wood in the deep forest as the French polisher in the city. 
 Now this was a great discovery up to that period a thing 
 unknown. The Roman Church knew nothing of such a de- 
 vice ; its orders of various kinds bore no approximation to it ; 
 presbyter and bishop were at equal removes from it ; the very 
 Puritans and Non-conformists knew nothing of it, they being 
 in their way as great sticklers for clerical order and their 
 
f 
 
 206 THE WESLEY MEMOEIAL VOLUME. 
 
 succession as any existing body the more pardonable, as some 
 were living in the early part of Wesley's history who had them- 
 selves officiated in the chnrches of the Establishment. His 
 discovery was, that plain men just able to read and explain 
 with some fluency what they read and felt, might go forth 
 without license from college, or presbytery, or bishop, into 
 any parish in the country the weaver from his loom, the 
 shoemaker from his stall and tell their fellow-sinners of salva- 
 tion and the love of Christ. This was a tremendous innovation 
 upon the established order of things every-where, and was as 
 reluctantly forced upon so starched a precisian as John Wes- 
 ley, as it must have horrified the members of the stereotyped 
 ministries and priesthoods existing around. But as in Luther's 
 case, so here " the present necessity " was the teacher : " the 
 fields were white to the harvest, and the laborers were few." 
 We have ample evidence to show that if he could have pressed 
 into the service a sufficient number of the clerical profession 
 he would have preferred the employment of such agents ex- 
 clusively ; but as they were only few of this rank who lent 
 him their constant aid, he was driven to adopt the measure 
 which was, we think, the salvation of his system and in some 
 respects its glory. 
 
 The greater part of the clergy would have been unfitted for 
 the work he would have allotted them, even had they not been 
 hampered by the trammels of ecclesiastical usage. This usage 
 properly assigns a fixed portion of clerical labor to one person ; 
 .and to discharge it well is quite enough to tax the powers of 
 most men to the utmost. Few parish ministers, how conscien- 
 tious and diligent soever, will ever have to complain of too 
 little to do. But Wesley had a roving commission, and felt 
 himself called, by his strong sense of the need of some extraor- 
 dinary means, to awaken the sleeping population of the coun- 
 try, to overleap the barriers of clerical courtesy and ecclesias- 
 tical law, invading parish after parish of recusant incumbents 
 without compunction or hesitancy at the overweening impulse of 
 
IDEAS WESLEY DEVELOPED. 207 
 
 duty. However much, some clergymen may have sympathized 
 with him in religious opinion, it is easy to understand how 
 many natural and respectable scruples might prevent their 
 following such a leader in his Church errantry. They must, 
 in fact, have broken with their own system to give themselves 
 to his, and this they might not be prepared to do. They might 
 value his itinerating plan as supplementary to the localized 
 labors of the parish minister, but at the same time demur to its 
 taking the place of parochial duty, as its tendency was and as its 
 effect has been. Thus was Wesley early thrown upon a species 
 of agency for help which he would doubtless sincerely deplore 
 at first, namely, a very slenderly equipped but zealously ardent 
 and fearless laity; but which, again, his after experience led 
 him to value at its proper worth, and to see in the adaptation of 
 his men to the common mind their highest qualification. " Fire 
 low," is said to have been his frequent charge in after life to 
 young ministers ; a maxim the truth of which was confirmed by 
 the years of an unusually protracted ministry and acquaintance 
 with mankind. A ministry that dealt in perfumed handker- 
 chiefs, and felt most at home in Bond-street and the ball-room- 
 the perfumed popinjays of their profession ; or one that, emu- 
 lous of the fame of Nimrod, that mighty hunter before the 
 Lord, sacrificed clerical duty to the sports of the field, prized 
 the reputation of securing the brush before that of being a 
 good shepherd of the sheep, and deemed the music of the 
 Tally-ho or Hunting Chorus infinitely more melodious than the 
 Psalms of David; or, again, one composed of the fastidious 
 students of over-refined sensibilities, better acquainted with the 
 modes of thought of past generations than with the actual 
 habits of the present, delicate recluses and nervous men, the 
 bats of society, who shrink from the sunshine of busy life 
 into the congenial twilight of their libraries, whose over-edu- 
 cated susceptibilities would prompt the strain 
 
 
 
 ' ' O lift me as a wave, a leaf, a cloud ! 
 I fall upon the thorns of life, I bleed I" 
 
208 THE WESLEY MEMOEIAL VOLUME. 
 
 these would have utterly failed for the work John Wesley 
 wanted them to do. Ministers from the higher walks of life 
 would either to a great degree have wanted those sympathies- 
 that should exist between the shepherd and the flock, or would 
 have yielded before the rough treatment the first Methodist 
 preachers were called to endure. Although the refinement of 
 a century has done much to crush the coarser forms of persecu- 
 tion, it must not be forgotten that the early ministers of Meth- 
 odism were called to encounter physical quite as frequently as 
 logical argumentation. The middle terms of the syllogisms- 
 they, were treated to were commonly the middle of the horse- 
 pond and their sorites the dung-heap. Now the plain men 
 whom Wesley was so fortunate as to enlist in his cause were 
 those whose habits of daily life and undisputing faith in the 
 truth of their system qualified to " endure hardness as good 
 soldiers." They were not over-refined for intercourse with rude, 
 common people ; could put up with the coarsest fare in their 
 mission to preach the unsearchable riches of Christ to the 
 poorest of the poor ; and were not to be daunted by the per- 
 spective of rotten eggs and duckings, of brickbats and manda- 
 muses, which threatened to keep effectually in abeyance any 
 temptation to incur the woe when all men should speak well 
 of them. Hence among the first coadjutors of the great leader 
 were John Nelson, a stone-mason ; Thomas Olivers, a shoe- 
 maker; William Hunter, a farmer; Alexander Mather, a 
 baker ; Peter Jaco, a Cornish fisherman ; and Thomas Hanby, 
 a weaver. 
 
 Thus the ministry that was to fasten upon the people was 
 rightly taken from among the people, a point never to be lost 
 sight of by any religious body aiming at popular influence. 
 In the same proportion as the teachers are selected from the 
 aristocracy or the middle classes, the field of labor will be 
 confined to those classes, and the poor will, by a law that on 
 the broad scale admits of no exceptions, throw themselves into 
 the hands of persons of their own rank. The Church militant 
 
IDEAS WESLEY DEVELOPED. 209 
 
 must never forget that its highest mission is to the lowest, and 
 that it is then most divine when it can most confidently affirm, 
 after its Master, " To the poor the gospel is preached ! " Any 
 Church that is, to an observable degree, unsuitable to the poor, . 
 disliked by the poor, and deserted by the poor, has failed to 
 the same degree in one main object of its establishment, and 
 fails to the same degree in securing the blessing of the God of 
 the poor. 
 
 Another point in regard to the ministry to which Wesley 
 gave habitual prominence, was the duty of making that pro- 
 fession a laborious calling. The heart and soul of his system, 
 as of his personal ministry, he made to be WORK. Work was 
 the mainspring of his Methodism activity, energy, progression. 
 From the least to the largest wheel within wheel that necessity 
 created, or his ingenuity set up, all turned, wrought, acted in- 
 cessantly, and intelligently too. It was not mere machinery ; 
 it was full of eyes. To the lowest agent of Methodism be it 
 collector, contributor, exhorter, or distributer of tracts each 
 has, besides the faculty of constant occupation, the ability to 
 render a reason for what he does. Work and wisdom are in 
 happy combination ; at least such was the purpose of the con- 
 triver, and we have reason to believe they have been in a fair 
 proportion secured. And the labor that marks the lower, marks 
 pre-eminently the higher, departments of the system. The 
 ministry, beyond all professions, demands labor. He that seeks 
 a cure that it may be a sinecure, or a benefice which shall be a 
 benefit to himself alone who expects to find the ministry a 
 couch of repose instead of a field for toil a bread-winner 
 rather than a soul-saver by means of painful watchings, fast- 
 ings, toils, and prayers has utterly mistaken its nature, and is 
 unworthy of its honor. It is a stewardship, a husbandry, an 
 edification, a ward, a warfare, demanding the untiring effort of 
 the day and unslumbering vigilance of the night to fulfill its 
 duties and secure its rewards. It is well to remember that the 
 slothful and the wicked servant are conjoined in the denuncia- 
 
210 THE WESLEY MEMORIAL VOLUME. 
 
 tion of the indignant Master : " Thou wicked and slothful 
 servant!" 
 
 Where there maybe sufficient lack of principle to prompt 
 to indolence and self-indulgence, there are few communions 
 which will not present the opportunity to the sluggish or sen- 
 sual minister. But the Methodist mode of operations is better 
 calculated than perhaps almost any other for checking human 
 corruption when developing itself in this form. The ordinary 
 amount of official duty required of the traveling preachers is 
 enough to keep both the reluctant and the willing laborer con- 
 stantly employed. 
 
 And Mr. Wesley exacted no more of others than he cheer- 
 fully and systematically rendered himself, daily labor, even to 
 weariness, being the habit of his life. A glance at his employ- 
 ments at different periods of his career will dispel the mystery 
 attending the marvelous productiveness of his pen, and multi- 
 plicity of his labors, but only to heighten our respect for his 
 industry, perseverance, and conscientiousness. The sketch 
 which he has given of his daily labors is no artist's sketch, 
 hung up in his studio as a specimen of his skill, or poet's por- 
 trait, prefixed to doggerel dithyrambs, with "eye in a fine 
 frenzy rolling," to gratify personal vanity, or lure love-sick 
 misses ; but the grave, unvarnished report of a grave, earnest 
 man, who knew there was little to commend in it, for in doing 
 his utmost he only did what was his duty to do. Yet was he 
 the prince of missionaries, however humble his self-estimate 
 might be ; the prime apostle of Christendom since Luther ; his 
 pre-eminent example too likely to be lost sight of in this mis- 
 sionary age, when the Church, in the bustle of its present activ- 
 ities, has little time to cherish recollections of its past worthies, 
 or to speculate with clearness on the shapes of its future calling 
 and destiny. But in one sense he was more than an apostle. 
 By miracle they were qualified with the gift of tongues for 
 missions to men of strange speech ; but Wesley did not shrink 
 from the toil of acquiring language after language, in order to 
 
IDEAS WESLEY DEVELOPED. 211 
 
 speak intelligibly on the subject of religion to foreigners. 
 The Italian he acquired that he might minister to a few Yau- 
 dois ; the German, that he might converse with the Moravians ; 
 and the Spanish, for the benefit of some Jews among his 
 parishioners. Such rare parts, and zeal, and perseverance, 
 and learning, are seldom combined in any living man. We 
 have never seen nor heard of any one like Wesley in the capac- 
 ity and liking for labor ; we indulge, therefore, very slender 
 hopes of encountering such a one in the remaining space of our 
 pilgrimage. In our sober judgment it were as san to expect the 
 buried majesty of Denmark to revisit the glimpses of the moon, 
 as hope to find all the conditions presented in John Wesley 
 to show themselves again in England. We may not look upon 
 his like again. 
 
 Unlike many, unlike most enduring celebrities, Wesley was 
 successful, popular, appreciated during his life-time, nor had to 
 wait for posthumous praise. This was, doubtless, owing in part 
 to the practical bent his genius took, which was calculated to 
 win popular regard, as well as to the unequaled excellence he 
 displayed in the line he had chosen. The man who was known 
 to have traveled more miles, preached more sermons, and pub- 
 lished more books than any traveler, preacher, author, since the 
 days of the apostles, must have had much to claim the admira- 
 tion and respect of his contemporaries. The man who exhib- 
 ited the greatest disinterestedness all his life through, who has 
 exercised the widest influence on the religious world., who has 
 established the most numerous sect, invented the most efficient 
 system of Church polity, who has compiled the best book of 
 sacred song, and who has thus not only chosen eminent walks 
 of usefulness, but in every one of them claims the first place, 
 deserves to be regarded by them, and by posterity, as no com- 
 mon man. A greater poet may arise than Homer or Milton ; a 
 greater theologian than Calvin; a greater philosopher than 
 Bacon or Newton ; a greater dramatist than any of ancient or 
 
 modern fame; but a more distinguished revivalist of the 
 14 
 
212 THE WESLEY MEMOEIAL VOLUME. 
 
 Churches, minister of the sanctuary, believer of the truth, and 
 blessing to souls, than John "Wesley never. There was in his 
 consummate nature that exquisite balance of power and will, 
 that perfect blending of the moral, intellectual, and physical, 
 which forms the neplus ultra of ministerial ability and serv- 
 ice. In the firmament in which he was lodged he shone and 
 shines " the bright particular star," beyond comparison, as he 
 is without a rival 
 
WESLEYS INFLUENCE ON THE RELIGION 
 OF THE WOELD. 
 
 They glorified God in me." Gal. i, 24. 
 
 Tp YERY human being lias some influence on others ; and that 
 J-J influence is good or evil, according to his character ; feeble 
 or powerful, according to his position, his natural talents, or his 
 personal efforts. John Wesley had high principle, genuine 
 piety, and eminent learning, combined with unwearied energy 
 and incessant labors during a long life ; and his influence for 
 good on his contemporaries and on posterity must, in the very 
 nature of things, be proportionately great in its degree and 
 extent so great, indeed, that no human mind can fully 
 estimate it. His influence is mainly spiritual in its nature, 
 and, therefore, eternal in its results; and Like all moral and 
 spiritual causes and operations, its effects stretch into infinity. 
 "We cannot tabulate them; figures and statistics, however 
 carefully and accurately compiled, cannot afford even an ap- 
 proximate estimate of the amount of spiritual good resulting 
 from the life and labors of John "Wesley. Yet we may assert 
 with confidence that blessings so great have resulted from no 
 other life since apostolic times. 
 
 And these blessings have come without the usual alloy of 
 concomitant or consequent evils. Unlike the awful struggles of 
 the Protestant Reformation, Methodism overthrew no thrones, 
 called forth no armies, and shed no blood, because it evoked 
 no secular power to maintain its authority, to defend its claims, 
 or promote its diffusion. It was purely a spiritual work a 
 mission of love and it depended solely on the God of love for 
 its success. True, it had to encounter fierce opposition; re- 
 proach and scorn, brickbats and blows, were often profusely 
 
214 THE WESLEY MEMOEIAL VOLUME. 
 
 dealt out to the messengers of salvation, and some of them 
 fell martyrs in their holy and benevolent work; but they 
 suffered, like their blessed Lord, with meekness and fortitude, 
 not counting their lives dear unto themselves so that they 
 might finish their course with joy, and the ministry they had 
 received of the Lord Jesus, to testify the gospel of the grace 
 of God. 
 
 It was not so much the province of John Wesley and his 
 co-workers to recover lost truths, as to vitalize them ; to ex- 
 emplify, enforce, and diffuse them, by their life and ministry. 
 The great doctrines of salvation had been already recovered 
 by the Reformers from the darkness and the putrid corruptions 
 of popery ; and they were asserted in the creeds and formu- 
 laries of Protestant Churches; but they had become buried 
 and fossilized in learned folios, and throughout Christendom 
 they had few living witnesses. Indeed, the experimental doc- 
 trines of justification by faith alone, and the witness of the 
 Holy Spirit, were generally denied in the pulpit, though pro- 
 fessed in the formularies of the Church ; and not only denied, 
 but resisted ; while those who maintained and exemplified 
 these essential truths were branded as visionaries, as deceivers, 
 and rejected as enemies of the Church of God. In the estab- 
 lished Church of England there was orthodoxy in the articles, 
 homilies, and liturgy, but formalism and antichristian heresy 
 in the pulpit. There were, indeed, instances of profound 
 learning and exalted talent, but so equivocally employed as at 
 one and the same time to be defending the evidences of re- 
 ligion and undermining its experimental doctrines ; resisting 
 the arrogant claims of popery, yet rebuilding the Arian hy- 
 pothesis and asserting Pelagian errors. While the doctrines of 
 the Reformation were thus disowned and dishonored in the 
 English Establishment, the Non-conformist Churches had be- 
 come, in numerous instances, corrupt in principle and degener- 
 ate in character. In many Churches predestinarian decrees 
 had engendered Antinomianism, and in others had displaced 
 
WESLEY'S INFLUENCE ON RELIGION. . 215 
 
 the saving doctrines of the cross. Many honorable exceptions 
 there were, as we see in the character of Watts, Doddridge, 
 Seeker, Leighton, Berridge, Adams, Venn, Romaine, Perro- 
 net, Guyse, Hurrion, and other pious contemporaries, who, 
 like the weeping prophet of Judah, sighed over the broken 
 walls of the Church, and prayed and labored for the restoration 
 of truth and holiness ; but their own testimony, also, abun- 
 dantly confirms the gloomy representation we have given of 
 those days. 
 
 The amiable Archbishop Leighton describes the Church in 
 his day as "a fair carcass without spirit." Burnet, in 1713, 
 complains that " the clergy were under more contempt than 
 those of any Church in Europe ; for they were much the most 
 remiss in their labors and the least severe in their lives ; " and 
 he goes on to deplore the ignorance as well as the immoral 
 lives of the clergy, alleging that the greater part of those who 
 came to be ordained seem " never to have read the Scriptures, 
 and many could not give a tolerable account even of the Cate- 
 chism itself ; " and, further, that the " case was not much better 
 with many who got into orders, as they could not make it 
 appear that they had read the Scriptures, or any good book, 
 since they were ordained." 
 
 Judge Blackstone, early in the reign of George the Third, 
 impressed with the degenerate condition of the Established 
 Church, had the curiosity to go to hear every clergyman of 
 note in London ; and he states that he " heard not a single ser- 
 mon which had more of the gospel in it than the writings of 
 Cicero ; and that it would have been impossible to know, from 
 what he heard, whether the preacher was a follower of Confu- 
 cius, of Mohammed, or of Christ." " Like priest, like people ; " 
 for it was a natural consequence that ignorance, indifference, 
 and immorality in the clergy should produce ignorance, infi- 
 delity, and profligacy among the people. Archbishop Seeker, 
 in 1738, thus describes the state of the nation : " In this we 
 cannot be mistaken, that an open and professed disregard to 
 
216 THE WESLEY MEMOEIAL VOLUME. 
 
 religion is become, through a variety of unhappy causes, the 
 distinguishing character of the present age ; that this evil is 
 grown to a great height in the metropolis of the nation ; is 
 daily spreading through every part of it ; and, bad in itself as 
 any can be, must of necessity bring in all others with it. In- 
 deed, it hath already brought in such dissoluteness and contempt 
 of principle in the higher part of the world, and such profli- 
 gateness, intemperance, and fearlessness in committing crimes 
 in the lower, as must, if this torrent of impiety stop not, be- 
 come absolutely fatal." Similar lamentations over the deadness 
 of the Church and the profligacy, infidelity, and contempt of 
 sacred things in the world, were expressed by Dr. Gruyse, Dr. 
 Watts, and many others ; and this state of things is thus 
 summed up in the " North British Review " for August, 1847 : 
 
 Never has a century risen on Christian England so void of soul and 
 faith as that which opened with Queen Anne, and which reached its 
 misty noon beneath the second George a dewless night succeeded by a 
 sunless dawn. There was no freshness in the past, and no promise in 
 the future. The memory of Baxter and of Usher possessed no spell, and 
 calls for revival and reform fell dead on the echo. Confessions of sin, 
 and national covenants, and all projects toward a public and visible 
 acknowledgment of the Most High, were voted obsolete, and, in the 
 golden dreams of Westminster, worthies only lived in Hudibras. The 
 Puritans were buried, and the Methodists were not born. . . . The reign 
 of buffoonery was past, but the reign of faith and earnestness had not 
 commenced. During the first forty years of that century, the eye that 
 seeks for spiritual life can hardly find it ; least of all, that hopeful and 
 diffusive life which is the harbinger of more. Bishop Butler observes : 
 "It was taken for granted that Christianity was not so much as a subject 
 for inquiry, but was at length discovered to be fictitious. And men 
 treated it as if this were an agreed point among all people of discern- 
 ment." 
 
 Had not the providence of God interposed at this crisis, the darkness 
 must have deepened, the depravity gathered strength, and the state and 
 character of the nation have degenerated to the worst degree ; causing 
 it to assume, long ere this, a mixed complexion of heathenism, infidelity, 
 aiid profligacy, such as is revolting to contemplate. Events of a subse- 
 
WESLEY'S INFLUENCE ON RELIGION. Si 7 
 
 quent date would have aggravated existing evils, and given force and 
 activity to the most malignant and pernicious influences. The princi- 
 ples and example of the French nation; the infidel metaphysics of 
 Hume, and the atheistic philosophy of Mirabaud, Diderot, etc. ; the 
 insidious skepticism of Gibbon, couched in elegant diction, and blended 
 with an attractive theme ; the profane wit of Voltaire, and the coarse 
 ribaldry of Paine ; the semi-deism of Priestley, with that of Belsham and 
 Lindsay, and' their coadjutors of the low Socinian school; the numerous 
 equivocal lecturers on scientific subjects, investing nature with self-act- 
 ing and independent powers, to the exclusion of God's presiding and 
 active agency ; and the multitudinous skeptical publications, some elab- 
 orate, and others light and ephemeral, which since that day have con- 
 tinued to swarm from the press, would doubtless, without the counter- 
 acting agency of a powerful revival of experimental and practical 
 religion without such a revival as that exhibited in Methodism have 
 combined to corrupt the principles and deprave the character of the 
 nation, until the measure of its iniquity was full to the very brim, and 
 the land had become reprobate blighted and accursed by .its own enor- 
 mities, and scathed and rejected of God. This awful doom, however, 
 was averted, and that revival of religion denominated Methodism was 
 the principal, though not the only, means at once of saving the country 
 from so great a calamity, and of introducing the brightest era in British 
 history. 
 
 While these humiliating confessions reveal the degenerate 
 state of the Church in general, and show the need of a refor- 
 mation, they show also, as by a foil, the wonderful influence 
 which the Wesleys, Whitefield, and other holy men must have 
 had in encountering existing evils, and bringing about the 
 great revival which crowned their abundant labors. 
 
 God had, indeed, been preparing the Church in divers places 
 for the needed reformation just before those eminent men ap- 
 peared actively in the field of labor. It shows the divine ori- 
 gin of this movement, that in the early part of the eighteenth 
 century, and just when the Wesleys and their little band of 
 pious confreres at Oxford were struggling against their sins, 
 and anxiously though ignorantly striving after salvation by 
 penances, mortifications, and good works, gracious revivals had 
 begun almost simultaneously in different and distant parts of 
 
218 THE WESLEY MEMOEIAL VOLUME. 
 
 the world, and that without any connection with or depend- 
 ence upon each other. Thus the Moravian Church at Herrn- 
 hutt, in Lusatia, after enduring severe and protracted suffer- 
 ings in the very spirit of martyrdom, had been visited with 
 power from on high, and become fired with missionary ardor. 
 Jn various parts of New England, under the evangelical minis- 
 try of Jonathan Edwards, hundreds had become converted, and 
 primitive earnestness was excited in the Churches. In the 
 principality of Wales, un'der the powerful preaching of Howell 
 Harris, though a layman, thousands had been brought to God 
 and numerous Churches planted, consisting of converts who 
 had lived previously in the darkest ignorance, and in all man- 
 ner of ungodliness and profanity. Proceeding from the same 
 gracious influence, a remarkable revival was experienced a few 
 years afterward in various parts of Scotland, under the simple 
 but fervent ministry of the Eev. James Robe. These several 
 instances of gracious influence and power in different hemi- 
 spheres at the same time had commenced without any human 
 connection or mutual plan of co-operation. They were sepa- 
 rately originated by that blessed Spirit who worketh as he will, 
 and where he will ; though doubtless in answer to the prayers 
 of his people, and in the use of scriptural means. There had 
 been a few praying people in each place and country, who, 
 unknown to each other, had been sighing and crying over the 
 abominations of the land, and pleading with God for the out- 
 pouring of his Spirit upon the moral deserts around them. 
 And now God was preparing the Wesleys themselves for the 
 great work which he intended them to do. 
 
 John and Charles Wesley, accompanied by some German 
 ministers, embarked for America October 14, 1Y35, and landed 
 at Savannah February 5, 1736. The two brothers went as mis- 
 sionaries, but failed in .this special work, mainly because they 
 themselves needed a fuller baptism of the Holy Spirit; and 
 doubtless God designed their appointed field of labor to be in 
 another hemisphere. Charles returned to England July 26> 
 
WESLEY'S INFLUENCE OK RELIGION. 219 
 
 1736, after spending little more than five months in Georgia. 
 John embarked for England December 22, 1737, having spent 
 less than two years in America, and landed at Deal February 1, 
 1738. The two brothers returned wiser but sadder men ; their 
 experience and their intercourse with the Moravian brethren 
 having taught them that there were blessings of richer enjoy- 
 ment by. which they would be better qualified, as ministers of 
 Christ, for the great work which lay before them. There was 
 now no rest for the souls of these devout men. They read, 
 they prayed, and they inquired after the more perfect way. 
 They received fresh light from the instructions of Peter 
 Bohler, and the testimony and experience of living witnesses, 
 as to the blessing of a full assurance of personal acceptance by 
 simple faith in Christ. They earnestly sought, and they found 
 the blessing : Charles on the 21st of May, 1738, and John on 
 the 24th of the same month. George Whitefield had obtained 
 it before the Wesleys returned from America. 
 
 These holy men, having received the spirit of adoption, went 
 on their way rejoicing. If a cloud at any time obscured their 
 prospects or damped their joy, it was soon dispelled by faith in 
 Christ, and they grew in grace and in the knowledge of God 
 their Saviour. Having themselves believed, they spoke ; they 
 could not hide the sacred treasure they had found. The love 
 of Christ constrained them ; their souls burned with celestial 
 ardor, and they went forth wherever Providence called them, 
 declaring the grace of Qod to their fellow-men, and offering to 
 them the blessings of a free and present salvation by simple 
 faith in Christ. 
 
 Soon the doors of the Established Church were closed against 
 them ; but when pent-up walls were forbidden to these messen- 
 gers of mercy, they took to the apostolic method of preaching 
 in the open air. Whitefield began this Christ-like mode of 
 preaching February 17, 1739 ; John Wesley followed April 2, 
 only six weeks after ; the zeal of Charles rose above his Church 
 prejudices, and he proclaimed the Gospel in the open air, May 
 
220 THE WESLEY MEMORIAL VOLUME. 
 
 29th of the same year. Now the wide door of the universe 
 was open, and 'gave them boundless scope among the millions 
 of our race, and ready access to the outcasts of men the neg- 
 lected and forgotten of mankind. The colliers assembled at 
 Kingswood and Newcastle-on-Tyne ; and crowds of poor and 
 rich, of high and low, in Moorfields and on Blackheath Com- 
 mon ; and soon in e^ery part of England the long neglected and 
 left to perish had the gospel carried to them by these messengers 
 of mercy, and multitudes were awakened and saved. Masses of 
 men and women amounting to ten thousand, twenty thousand, 
 yea, fifty, and as some have computed, even sixty thousand were 
 drawn together to hear these apostles of mercy, and the word 
 was with power ; Whitefield preaching with the glowing ardor 
 of a seraph, and the Wesleys with the clearness, calmness, and 
 earnestness of the apostles. Mighty signs and wonders fol- 
 lowed, for the hand of the Lord was with them, and the Spirit 
 was poured out from on high. 
 
 Whitefield traversed England, Scotland, and Ireland, for 
 thirty-four years, and crossed the Atlantic thirteen times, pro- 
 claiming the love of God and his great gift to mankind. A 
 bright and exulting view of the atonement's sufficiency was his 
 theology ; delight in God, and joy in Christ Jesus, were the 
 essence of his religion ; and a compassionate solicitude for the 
 souls of men, often rising to a fearful agony, was his ruling 
 passion : and strong in the oneness of his aim, and the intensity 
 of his feelings, he soon burst the regular bounds, and preached 
 the Saviour on commons and village greens, and even to the 
 rabble at London fairs. He was the prince of English preachers. 
 Many have surpassed him as sermon makers, but none have 
 approached him as a pulpit orator. Many have outshone him 
 in the clearness of their logic, the grandeur of their conceptions, 
 arid the sparkling beauty of single sentences ; but in the power 
 of darting the gospel direct into the conscience he eclipsed 
 them all. With a full and beaming countenance, and the frank 
 and easy port which the English people love for it is the 
 
WESLEY'S INFLUENCE ON RELIGION. 221 
 
 symbol of honest purpose and friendly assurance he combined 
 a voice of rich compass, which could equally thrill over Moor- 
 fields in musical thunder, or whisper its terrible secret in every 
 private ear ; and to this gainly aspect and tuneful voice he 
 added a most expressive and eloquent action. But the glory 
 of Whitefield's preaching was its heart-kindled and heart-melt- 
 ing gospel. But for this, all his bold strokes and brilliant sur- 
 prises might have been no better than the rhetorical triumphs 
 of Kir win and other pulpit dramatists. He was an orator, but 
 only sought to be an evangelist. Like a volcano where gold 
 and gems may be darted forth as well as common things, but 
 where gold and molten granite flow all alike in fiery fusion, 
 bright thoughts and splendid images might be projected from 
 his flaming pulpit, but all were merged in the stream which 
 bore along the Gospel and himself in blended fervor. Indeed, 
 so simple was his nature, that glory to God and good-will to 
 man having filled it, there was room for little more. Having 
 no Church to found, no family to enrich, and no memory to 
 immortalize, he was the mere embassador of God ; and, inspired 
 with the genial spirit of his embassy, so full of Heaven recon- 
 ciled and humanity restored, he soon himself became a living 
 gospel. Kadiant with its benignity, and trembling with its 
 tenderness, by a sort of spiritual induction a vast audience 
 would speedily be brought into a frame of mind the transfu- 
 sion of his own ; and the white furrows on their sooty faces 
 told that Kingswood colliers were weeping, or the quivering 
 of an ostrich plume bespoke its elegant wearer's deep emotion. 
 And coming to his work direct from communion with his 
 Master, and in all the strength of accepted prayer, there was 
 an elevation in his mien which often paralyzed hostility, and a 
 self-possession which only made him amid uproar and fury the 
 more sublime. With an electric bolt he would bring the jester 
 in his fools cap from his perch on the tree, or galvanize the 
 brickbat from the skulking miscreant's grasp, or sweep down 
 in crouching submission and shamefaced silence the whole of 
 
222 THE WESLEY MEMOEIAL VOLUME. 
 
 Bartholomew fair ; while a revealing flash of sententious doc- 
 trine or verified Scripture would disclose to awe-struck hun- 
 dreds the forgotten verities of another world, or the unsus- 
 pected arcana of their inner man. " I came to break your 
 head, but through you God has broken my heart," was a sort 
 of confession with which he was familiar. 
 
 John Wesley, with less of the scathing lightning and alarm- 
 ing thunder in his eloquence, had a lucid precision in his teach- 
 ing, an activity in his movements, and a dexterity in manage- 
 ment, never equaled, perhaps, in the history of man. Both 
 were equally faithful and heart-searching, both abundant in 
 evangelical labors, energetic in character, and steady in their 
 aim to glorify God. Charles Wesley, though from physical 
 debility and tamer spirit less adapted for leading the way in 
 the great movement, was yet an excellent co-worker for a sub- 
 ordinate position, while his admirable genius struck the poetic 
 lyre, and embodied in soft and harmonious numbers the glow- 
 ing spirit of the revival. 
 
 Such were the master spirits whom God raised up, and so 
 eminently qualified with gifts natural and divine, for that 
 extraordinary work to which they were called, the blessed 
 effects of which we enjoy at this day. Never were sanctified 
 minds more fitted for co-operation : the one was a complement 
 to the other's deficiency, and their united qualities formed an 
 agency of the most perfect combination. Thus, one in object 
 and heart, and so adapted for conjoint usefulness, the Christian 
 mind cannot but deplore that diversity of sentiment on some 
 minor points should have led to separation. But Whitefield 
 embraced the doctrine of absolute predestination, and Mr. John 
 Wesley, fearing its tendency to produce antinomianism, pub- 
 lished a sermon against that doctrine, which gave offense to 
 Mr. Whitefield, and led to separation and temporary estrange- 
 ment. This took place in 1743, about five years after Mr. 
 Wesley's conversion ; but a reconciliation was effected in 1Y50 ; 
 so that although their societies remained distinct, they preached 
 
WESLEY'S INFLUENCE ON RELIGION. 223 
 
 in each others' chapels, and their hearts were cemented with 
 true Christian affection. As an evidence of this, WTiitefield 
 added the following codicil to his will : " I also leave a mourn- 
 ing ring to my honored and dear friends, the Revs. John and 
 Charles Wesley, in token of my indissoluble union in heart and 
 Christian affection, notwithstanding our difference in judgment 
 on some particular points of doctrine." 
 
 Mr. Whitefield died at Newburyport, in New England, U. S. 
 of America, on the 30th of September, 1770. He died in the 
 very midst of his labors, and in a state of utter exhaustion, a 
 martyr to his irrepressible zeal, leaving behind him the im- 
 perishable odor of his saintly character, and tens of thousands 
 of living voices to bless God that ever he was born. 
 
 Wesley, with equal zeal but less excitement, was spared to 
 continue his apostolic labors until he had attained his eighty- 
 eighth year ; and then the wheels of nature, worn out with 
 incessant and long-continued toil, gently relaxed until they 
 stood still. He preached within nine days of his death. With- 
 out pain and without fear he sang as he neared the eternal 
 world 
 
 " I'll praise my Maker while I've breath, 
 And when my voice is lost in death, " 
 
 and on the very night of his exit he repeated, scores of times, 
 the first words of the hymn : " I'll praise, I'll praise." Unable 
 to say more-except the word " farewell," he expired March 2, 
 1791, and was interred behind City Road Chapel, London. 
 His brother Charles died three years before, on March 29, 1788, 
 and it is a remarkable coincidence that at the very moment 
 when Charles died, his brother John and his congregation in 
 Shropshire were engaged in singing Charles Wesley's hymn, 
 
 " Come, let us join our friends above 
 That have obtained the prize, " etc. 
 
 In trying to estimate the influence of Wesley on the Chris- 
 tian world we must first notice his own Church as a part, and 
 
224 THE WESLEY MEMORIAL VOLUME. 
 
 now no small part, of the Church of Christ. As the result of 
 God's blessing on his genuine Christian experience, the sterling 
 excellence and benevolence of his character, and his abundant 
 labors, many thousands were converted to God, and became 
 inspired with a spirit like his own. Among these were many 
 who, like John Nelson, Thomas J^alsh, and others, were them- 
 selves constrained to preach, and to preach, (with less polish 
 and ability indeed,) but with an earnestness hardly less intense 
 than his own. As the result, thousands more were converted 
 to God. Laborers being raised up as they were needed, the 
 work spread until it prevailed to a wonderful degree, and ex- 
 tended to the regions beyond. 
 
 In the year 1785, March 24, Wesley records in his journal a 
 brief review of the marvelous work of God in the following sim- 
 ple, but graphic words : "I was now considering how strangely 
 the grain of mustard seed, planted about fifty years ago, has 
 grown up. It has spread through all Great Britain and Ire- 
 land ; the Isle of Wight, and the Isle of Man ; then to America, 
 from the Leeward Islands, through the whole Continent, into 
 Canada and Newfoundland. And the Societies, in all these 
 parts, walk by one rule, knowing religion is holy tempers ; and 
 striving to worship God, not in form only, but likewise 'in 
 spirit and in truth.' ' This gratified review of the progress of 
 God's work was recorded by Wesley six years before his death. 
 But in the meantime "the grain of mustard seed" was still 
 multiplying ; and when his happy spirit was called to its re- 
 ward, the actual number enrolled as members under the 
 organization of Methodism was 140,000 members, supplied by 
 550 itinerant preachers. Wonderful growth ! But, looking at 
 the wonderful extent of Methodism now, (1878,) eighty-eight 
 years since Wesley's death, what shall we say of the far wider 
 growth, and fructifying power of "the grain of mustard 
 seed ? " It has flourished in every quarter of the world, and 
 its blessings of free salvation are expressed in languages spoken 
 by many nations of the earth, numbering within its com* 
 
WESLEY'S INFLUENCE ON RELIGION. 225 
 
 prehensive pale, according to Dr. Tefft's computation, (which 
 gives the latest statistics, and includes the various offshoots of 
 Methodism,) the astounding number of 50,000 preachers, 
 (local and itinerant,) 8,000,000 communicants, and 12,000,000 
 of hearers. And if we include the Sunday scholars, as we 
 must do in order to arrive at a full and faithful estimate of 
 Methodism, the computation of Dr. Tefft is not an exaggeration. 
 Here, then, taking the world's population at 1,200,000,000, is a 
 ratio of one person to every sixty on the face of the earth 
 either actually enrolled as members of the Methodist Churches 
 or under the influence of the Methodist ministry ! Such a result 
 in one hundred and forty years may well excite wonder, grati- 
 tude, and praise. But, if from earth we lift our eyes to heaven, 
 how many millions of happy glorified spirits are there at this mo- 
 ment, gathered through the agency of Methodism from all parts 
 of the world, around the throne of God, blessing and praising 
 him that they were rescued from eternal perdition and brought 
 to the joys of salvation ! We are overpowered we are lost 
 in wondering contemplation of the vast multitudes that crowd 
 upon our vision ! Not unto us, not unto man, but unto God 
 be all the glory ! He hath done it. " This is the Lord's doing ; 
 at is marvelous in our eyes." " His right hand, and holy arm, 
 hath gotten him the victory." Blessed be his glorious name 
 forever; yea, let all on earth and in heaven praise him for 
 ever and ever. Amen. 
 
 Yet the vast numbers which constitute the Methodist Churches 
 on earth and in heaven, could we count them all, and place the 
 entire aggregate in figures under our eye, would not adequately 
 nor nearly represent the influence of Methodism. Other 
 Churches have been quickened into new life by the reflex influ- 
 ence of Wesley's piety, and the grand doctrine of a present 
 and full salvation; other Churches have been aroused from 
 lethargic slumbers into activity and enterprise by the example 
 of Wesley's numerous and incessant labors; other Churches 
 have been excit ?d to benevolence by Wesley's self-denying and 
 
226 THE WESLEY MEMOBIAL VOLUME. 
 
 boundless liberality. It was not possible for a man denying 
 himself, and giving and expending all his income, sometimes 
 to the extent of 1,000 a year in works of beneficence 
 rising at four o'clock, and preaching two, three, or even fonr 
 times a day traveling at a time when railways were not yet 
 thought of, at the rate of four or five thousand miles every 
 year, and amid all these labors writing numerous books, visit- 
 ing prisons and hospitals, managing the affairs of numerous 
 Societies in various parts of the kingdom, and maintaining a 
 correspondence extending over the world I say it was not pos- 
 sible for a man to do these things, and not exert a powerful 
 influence upon thoughtful minds in other Churches. Wesley 
 was, as Robert Hall quaintly said, " The quiescense of turbu- 
 lence ; calm himself while setting in motion all around him." 
 The Churches of Britain and America saw his wonderful 
 activity, and were amazed; they beheld the spiritual results, 
 and became excited ; some to emulation, some to envy, and 
 some to imitation, provoked by his example to love and good 
 works. There was life in Methodism : life in its doctrines, life 
 in its ministry, life in its singing, life in its prayer-meetings, 
 and the spirit of life and power was in all its efforts. Other 
 Churches saw this, and awoke to new life themselves, and thus 
 the reflex influence of Wesley's benevolent and zealous labors 
 ramified and extended in various ways, far beyond the range 
 of his direct and personal efforts. 
 
 Moreover, in the open air services held by the Wesleys and 
 Whitefield for so many years, great numbers of persons of all 
 ranks in society, and worshipers in all other denominations, 
 were awakened and saved, whose names were never enrolled 
 among the Methodists ; but who, from domestic ties and other 
 influei|ees remained in their own Churches, and there lighted 
 up the.;fires of piety and zeal. Many persons, too, from vari- 
 ous causes, left the Methodist Societies from time to time, and 
 joined other Churches, and helped to leaven them with evan- 
 gelical truth, and inspire them with spiritual life. These in- 
 
WESLEY'S INFLUENCE ON RELIGION. 227 
 
 stances were very numerous ; we cannot tabulate them, but they 
 were, and even yet are, of frequent occurrence, and in their 
 aggregate amount To tens of thousands ; and among them hun- 
 dreds of circuit and lay preachers who became settled pastors 
 over Non-conformist congregations, or were ordained as minis- 
 ters in the Established Church. Many, indeed, were driven to 
 this resort by the pressure of want ; for in the early days of 
 Methodism there was little or no provision made for the sup- 
 port of married men and their families, and, therefore, gaunt 
 privation compelled many to seek a sphere of usefulness where 
 a comfortable subsistence could be found. "We mention these 
 facts, not in the spirit of envy or complaint, but to indicate the 
 wide-spread and multifarious ways in which the vital influence 
 of Methodism penetrated other Churches, and extended the 
 kingdom of God. The fact is patent to all, and universally 
 admitted, that with the labors of the Wesleys and their coad- 
 jutors there was a waking up in the Churches which has con- 
 tinued to this day. A sentiment this, sustained by the memor- 
 able verdict of Sir Launcelot Shad well, delivered by him in 
 the exercise of his judicial functions as the vice chancellor of 
 England, and thus expressed : " It is my firm belief that to the 
 Wesleyan body we are indebted for a large portion of the relig- 
 ious feeling which exists among the general body of the com- 
 munity, not only of this country, but throughout a great portion 
 
 of the civilized world besides." 
 
 
 
 The gracious revival of religion under Wesley, while giving 
 a scriptural prominence to the great doctrine of justification by 
 faith, separated it from the deformity of Antinomianism, and 
 every species of doctrinal fatalism. It divested Christianity 
 from the reproach of a limited atonement, and the -terrors of 
 absolute and unavoidable reprobation. It presented the Gospel 
 in its virgin purity, its celestial benignity and loveliness, as it 
 shone forth on the day of Pentecost and in the apostolic times 
 of refreshing, when thousands in a day were added to the 
 Church. True, it spared not its terrible denunciations against 
 15 
 
228 THE WESLEY MEMOEIAL VOLUME. 
 
 the impenitent sinner ; it thundered aloud, as from the fiery 
 summit of Sinai, the terrors of the Lord ; but it proclaimed, 
 " in strains as sweet as angels use," the efficacy of a universal 
 atonement, and the boundless mercy of God toward every con- 
 trite soul. It discarded all the " ifs " and " buts " and " special 
 reservation," by which Augustine and Calvin had fettered the 
 promises, restricted the efficacy of grace, and chafed the anx- 
 ious soul in its struggles for mercy. It showed the sinner there 
 was no irresistible decree frowning him from the presence of 
 his Saviour ; that the only obstacle or hinderance was in the sin- 
 ner himself, and that the moment he renounced his hostile 
 weapons, and placed his dependence on Christ as his Saviour, 
 that moment he was justified and accepted of God. These 
 gracious doctrines, with the necessity of personal holiness and 
 obedience as the fruits and evidence of a living faith, were 
 enforced by the ministry and exemplified in the lives of Wesley 
 and his associates in the work of God. Their influence was 
 soon seen in the Churches around, and still continues to be 
 seen. The preaching of the Calvinistic school became greatly 
 modified, and the pulpit generally began to savor more of prac- 
 tical and saving truth than of stale speculations about fore- 
 knowledge and absolute decrees. This change has continued 
 to gain ascendency, and now high Calvinism may be regarded 
 as becoming obsolete and dying out ; and the affectionate offers 
 of mercy and earnest injunctions to personal holiness have 
 happily taken the place of harsh and ascetic dogmas. In this 
 change we heartily rejoice, as an approximation to primitive 
 Christianity, and an auspicious omen to the general interests 
 of religion. 
 
 Yet while these views of sacred truth were conscientiously 
 held and strenuously maintained by John Wesley, he was no 
 harsh dogmatist, no exclusive bigot. He held the truth in 
 love. His heart, his hand, and his purse were open to men 
 of all creeds and professions; and had he been alive at this 
 day he would have rejoiced in the growing unity of the 
 
WESLEY'S INFLUENCE ON EELIGION. 229 
 
 Churches, as his writings and his life were consecrated to its- 
 promotion. 
 
 Many useful and invaluable institutions, essential, almost, to 
 the universal diffusion of the gospel and the completion of the 
 triumph over ignorance and sin, date their origin in the re- 
 vival of religion under Wesley and Whitefield ; and some of 
 them may be traced directly to Methodistic agency. 
 
 SUNDAY-SCHOOLS. It is a common opinion that these heaven- 
 blest institutions owe their origin to Robert Raikes, of Glou- 
 cester. All honor to his name for his pious and philanthropic 
 labors ; but, in truth, he was not the originator of Sabbath- 
 schools. Bishop Stevens, in his " History of Georgia," tells us 
 that John Wesley had a Sabbath-school at Savannah during 
 the time that he was minister there ; and that was about forty- 
 five years before the project was conceived by Robert Raikes. 
 But apart from this, Sabbath-schools in England owe their or- 
 igin to Methodism. The late Rev. Thomas Jackson shows, in 
 his " Memoir of Hannah Ball," a pious Methodist at Wycombe, 
 that this young woman established a Sunday-school in that 
 place in 1769, and was honored as the instrument in training 
 many children there in the knowledge of God's holy word. 
 This good work commenced, therefore, twelve years before the 
 benevolent enterprise of Robert Raikes. This fact was proba- 
 bly unknown to him; but even so, the very idea of the Sab- 
 bath-school was suggested to his mind by Sophia Cooke, another 
 young Methodist the lady who afterward became the wife of 
 the celebrated Samuel Bradburn. When the benevolent citi- 
 zen of Gloucester was lamenting the prevalence of Sabbath 
 desecration by the young savages of that town, and seriously 
 asked what could be done for their reformation, Sophia Cooke 
 meekly but wisely suggested, " Let them be gathered together 
 on the Lord's day and taught to read the Scriptures, and taken 
 to the house of God." This suggestion being approved and 
 adopted, 'the same young lady assisted Raikes in the organization 
 of his school, and walked along with the philanthropist and his 
 
230 THE WESLEY MEMOEIAL VOLUME. 
 
 ragged urchins the first time they attended the church. John 
 Wesley wrote to Robert Raikes a letter encouraging him in his 
 good work ; and by articles in his own magazine, and by letters 
 to his preachers, he promoted the adoption of Sunday-schools 
 in his own denomination, observing at the time, as if prophetic 
 of their future growth and importance, " I find these schools 
 springing up wherever I go ; who knows but some of these 
 schools may be nurseries for Christians." Nurseries, in- 
 deed, they have been, and still are, for the Churches. From v 
 them the Churches have been replenished with hundreds 
 of thousands, perhaps millions, of members ; and among them 
 not a few of her brightest luminaries, her ablest ministers, her 
 most enterprising and useful missionaries and their wives. 
 
 It is impossible to tabulate the glorious results of these 
 heaven-born institutions ; but I find that several years ago the 
 number of Sunday scholars connected with Methodism was 
 computed by the Rev. Luke Wiseman at " three millions and 
 nearly five hundred thousand," which we have reason to regard 
 as a very moderate estimate at that time ; but since then the 
 number must have increased to four millions as connected with 
 Methodism, while not less than six millions of Sunday scholars 
 are under the care of other Christian denominations. 
 
 How many of these children and young people are annually 
 brought to the enjoyment of salvation cannot be accurately 
 given ; but from some statistics collected by the Sunday-school 
 Union in England, and published in the report of 1875, we 
 have ground for believing that the aggregate result of the 
 labors of pious Sabbath-school teachers must, indeed, be very 
 great. In that report it is stated that of the schools in the Un- 
 ion eighty-four per cent, of the teachers were formerly Sunday 
 scholars ; that eighty per cent, of the teachers are members of 
 Churches ; and that 13,248 of the scholars had that year be- 
 come united with the respective Churches. But, of course, the 
 report of the Sunday-school Union refers to those schools only 
 which are identified with the Union, and these are but a frac- 
 
WESLEY'S INFLUENCE ON RELIGION. 231 
 
 tion of the whole.* Yet these facts may be taken as a fair 
 sample of the results of Sabbath-school instruction generally, 
 certainly not as an exaggeration, especially as the work of the 
 Sunday-school teacher is now become more spiritual in its char- 
 acter, and the aim of the Christian teachers more directly 
 turned to the salvation of the scholars under their care. How 
 many thousands of Sunday scholars may we now hope are con- 
 verted to God in one year in the aggregate number of Sunday- 
 schools throughout the world ? And how many tens of thou- 
 sands, yea, hundreds of thousands, have been converted during 
 the hundred years since Hannah Ball, the young Methodist, 
 opened her school at Wycombe ? And how many have been 
 transplanted from the garden of the Church on earth to flour- 
 ish forever in the paradise of God above ? * Here the pious im- 
 agination may luxuriate ; here may gratitude raise her voice in 
 exultant praise ! 
 
 SCHOOLS AND COLLEGES. Sunday-schools, however, were 
 but one means out of many which "Wesley employed to pro- 
 mote the great work of education. In the very year when he 
 shook off his prejudice against open-air preaching, and betook 
 himself to the great temple of nature, Wesley and Whitefield 
 united in founding the first Methodist seminary; and the 
 very neighborhood, too, where the voice of the revivalist 
 preacher was first heard in the open air was the spot where 
 their first school was erected, Whitefield laying the corner- 
 stone of Kingswood School, and Wesley finding the funds for 
 its erection and maintenance. At the very first Conference 
 which Wesley held, (1744,) the question was formally pro- 
 posed, "Can we have a seminary for laborers?" This shows 
 what was in Wesley's heart for men and ministers as well as 
 youths ; but means were wanting, then, or the claims of other 
 objects were more cogent at the moment. But in subse- 
 
 * The entire number reported as belonging to the [English] Sunday-school Union 
 in 1875 is thus stated: Schools, 4,145; teachers, 98,904; scholars, 870,638; not 
 one tenth of the whole number in the world. 
 
232 THE WESLEY MEMOKIAL VOLUME. 
 
 quent Conferences the question was resumed again and again, 
 and though not realized at the time, the thought lived in "Wes- 
 ley and his successors, and was ultimately carried into effect 
 by the establishment of those numerous and important schools 
 and colleges, in England and America, and in their mission 
 Conferences, which are a high honor to the liberality and 
 intellectual culture of the great Methodist family. Thus the 
 revival of religion was the revival of education, and they both 
 advanced together hand in hand. 
 
 TRACT SOCIETIES. The Religious Tract Society of London 
 is a noble institution ; it is one of the glories of the age. It 
 sows divine truth broadcast over the earth, at the rate of 
 200,000 religious tracts and books every working day in the 
 week, or 60, 000, 000* every year; and since its origin, in 1799, 
 it has sent forth silent messengers of truth and mercy to the 
 extent of 1,600,000,000 of copies. 
 
 It may not, however, be generally known that this institu- 
 tion is one of the outgrowths of the wonderful revival and 
 diffusion of earnest religion produced under God by the labors 
 of Wesley, Whitefield, and their zealous coadjutors. Yet so 
 it was. Wesley, indeed, had written, published, and circulated 
 numerous tracts, and even organized a " Tract Society" a 
 number of years before the great society in Paternoster Row 
 was conceived. Only four years after Wesley had experienced 
 the great spiritual change, he began his career as a writer and 
 distributor of -religious tracts ; for in the year 1762 we find he 
 had already written and distributed by thousands, tracts en- 
 titled, " A Word to the Smuggler," "A Word to the Sabbath- 
 breaker," "A Word to the Drunkard," "A Word to the 
 Swearer," " A Word to the Street-walker," "A Word to the 
 Malefactor." And these tracts, he distributed himself, and 
 supplied them to his preachers that they might scatter them 
 broadcast wherever they could do so to the probable good of 
 the recipients. In 1745 we find him rejoicing that his efforts 
 were inducing others to adopt the same mode of usefulness ; 
 
WESLEY'S INFLUENCE ON RELIGION. 233 
 
 for he writes, " It pleased God to provoke others to jealousy, 
 insomuch that the Lord Mayor had ordered a large quantity 
 of papers dissuading from cursing and swearing to be printed 
 and distributed to the train-bands. And on this day, " An 
 Earnest Exhortation to Repentance," was given away at every 
 church door in or near London to every person who came out, 
 and one left at the house of every householder who was absent 
 from church. I doubt not God gave a blessing therewith." 
 This was tract distribution by wholesale, the effect, evidently, 
 of Wesley's example. 
 
 Wesley did more than this. He saw in such a work the im- 
 portance of organization, of general sympathy and co-operation, 
 and, therefore, he issued a prospectus 'and formed "A Religious 
 Tract Society " to distribute tracts among the poor. He laid 
 down only three simple rules, but a list of thirty tracts was 
 proposed, already written or published by himself as a begin- 
 ning, and the proposal concludes with these characteristic 
 words : " I cannot but earnestly recommend this to all those 
 who desire to see scriptural Christianity spread through these 
 nations. Men wholly unawakened will not take pains to read 
 the Bible. They have no relish for it. But a small tract may 
 engage their attention for half an hour ; and may, by the bless- 
 ing of God, prepare them for going forward." 
 
 Here, then, was the organization of a " Religious Tract So- 
 ciety." designed, as Wesley himself states, for " these nations" 
 and based upon the most broad, catholic principles ; and this 
 Society was in existence and operation seventeen years before 
 the Religious Tract Society of Paternoster Row was organized. 
 Yet, strange to say, in the " Jubilee Yolume of the Religious 
 Tract Society " of Paternoster Row, the efforts of John Wes- 
 ley are not once named ! On reading that official volume some 
 time ago I was amazed to find that though the isolated efforts 
 of some others are made prominent, the extensive labors of 
 John Wesley in this department of usefulness are unnoticed, 
 and the Religious Tract Society he organized is not even 
 
234: THE WESLEY MEMORIAL VOLUME. 
 
 named. This strange omission must, we think, have been the 
 result not of design, but of the absence of information. But 
 though unnoticed or unknown by Mr. Jones, the author of the 
 above work, there can be no doubt that great institution which 
 is blessing the world every week with more than a million of 
 religious tracts and books, is the legitimate offspring of Wes- 
 ley's labors and of his influential efforts in the same line of 
 usefulness. It is gratifying to know, that although the Eelig- 
 ious Tract Society established by John "Wesley does not now 
 exist in its original form, its successor lives in vigor alrcKpros- 
 perity at the Wesleyan Book-Boom, in City Eoad, London, 
 having 1,250 distinct and separate publications in 1871, and 
 issuing in one year (1867) not fewer than 1,570,000 tracts, all 
 printed and published by itself. 
 
 BOOKS AND PERIODICALS. While Wesley was the origin- 
 ator of a Eeligious Tract Society, he was at the same time 
 the active promoter of general knowledge. In 1749 we find 
 evidence that he had previously published volumes as well 
 as tracts, and now he began to issue his " Christian Library," 
 in fifty volumes, embracing all sorts of valuable knowledge, 
 but expurgated from the mixture of all sentiments that might 
 be detrimental to sacred truth. In the year 1777 he began 
 to publish the "Arminian Magazine," which he edited him- 
 self until his death. His preachers were his colporteurs, for 
 every circuit was to be supplied with books by the " assistant," 
 or superintendent preacher; and thus the press was made a 
 powerful auxiliary to the living voice in diffusing knowledge, 
 defending truth, and promoting the spread of religion. All 
 that Wesley did, and all he said, echoed the voice of God, 
 " Let there be light." He was a foe to ignorance, because he 
 was the friend and the messenger of truth ; and to render his 
 wholesome literature accessible to the poor, he sold his publi- 
 cations as cheap as possible, and where means were wanting 
 to purchase he was ever ready to give his publications without 
 charge. 
 
WESLEY'S INFLUENCE ON RELIGION. 235 
 
 BIBLE SOCIETIES. The British and Foreign Bible Society, 
 formed in the year 1804, is, without doubt, the grandest 
 institution in the world. Yet it was not the first organiza- 
 tion to dispense the written word. It was preceded by the 
 Naval and Military Bible. Society, formed twenty-five years 
 before. But both these institutions originated in the great 
 religious movement of the age one, indeed, directly from 
 Methodist agency, and the other from Methodistic influ- 
 ence. The venerable Thomas Jackson refers to this fact 
 in his " Centenary of Methodism," and the Rev. Luke Tyer- 
 man in his copious " Life and Times of Wesley," gives us the 
 following interesting account of the origin of the first Bible 
 Society in the world. He says, in voL iii, page 314 : " The 
 first Bible Society founded in Great Britain, and perhaps in 
 the world, was established in 1779, and was the work of Meth- 
 odists. George Cussons and John Davies, after leaving the 
 Leaders' meeting in West-street Chapel, entered into conversa- 
 tion, and when near Soho Square, formed a resolution to 
 endeavor to raise a fund for supplying soldiers with pocket 
 Bibles. They and a dozen of their friends united themselves 
 into a Society for promoting this object. Their meetings were 
 held once a month in the house of Mr. Dobson, of Oxford- 
 street. John Thornton, Esq., of Clapham, became a generous 
 subscriber. The first parcel of Bibles was sent from the vestry 
 of Wesley's West-street Chapel ; and the first sermon on behalf 
 of the Society was preached in the same chapel by the Rev. 
 Mr. Collins, from the appropriate words, ' And the Philistines 
 were afraid, for they said, God is come into the camp. And 
 they said, Woe unto us, for there hath not been such a thing 
 heretofore.' Thus arose the Naval and Military Bible 
 Society" 
 
 This institution, which still -exists as a distinct organization, 
 was the precursor by twenty-five years of the great Bible So- 
 ciety for the world ; and both sprang from the same cause 
 that craving for Bible truth which the revival of religion had 
 
236 THE WESLEY MEMOEIAL VOLUME. 
 
 excited. There is an obvious and providential connection 
 between this and kindred institutions. The gracious revival of 
 experimental religion excited the benevolent principle, and 
 stimulated men and women to do good ; and one form of doing 
 good was, as we have already seen, giving gratuitous religious 
 instruction to the young ; hence the origin of Sunday-schools. 
 Sabbath-schools produced in a few years a generation of readers. 
 To afford wholesome pabulum to hundreds of thousands of 
 newly created readers, religious tracts and books must be sup- 
 plied ; to meet' the narrow means of the poor, the books must 
 be supplied at a cheap rate. Hence, Wesley's tracts, and his 
 Christian Library, of fifty volumes ; and hence, too, his Kelig- 
 ious Tract Society, followed, as it was, seventeen years after 
 by the great organization of the Tract Society in Paternoster 
 Kow. 
 
 But it was not possible that the religious thirst now excited 
 could be wholly satisfied with human literature. There was 
 the Bible, the Book of God, the fountain of all religious truth, 
 and sole ground of its authority. This must be had. The 
 desire became intense, and equally so the zeal of holy men to 
 meet it. This desire had become so ardent among the people 
 in Wales, where the circulating schools of Howell Harris and 
 his zealous coadjutors had promoted education, that the Rev. 
 Thomas Charles, of Bald, came to London to interest benevo- 
 lent men in supplying the population of Wales with copies of 
 the Holy Scriptures. A meeting of some ministers and brethren 
 was called, and it was proposed to organize a Society for this 
 purpose, " to supply the population of Wales with the Bible." 
 Joseph Hughes, of Battersea, got up, (I fancy I see him now, 
 for I knew that holy man,) and he uttered these words : " Form 
 a society for Wales ! Why not form a society for the world ? " 
 As if inspired by the noble sentiment, it was resolved to widen 
 the basis and purpose of the society, to embrace not only the 
 small principality of Wales, but the whole world. The Bible 
 Society was then inaugurated, and thus we see how naturally 
 
WESLEY'S INFLUENCE ON RELIGION. 237 
 
 it grew under the providence of God, from the gracious revival 
 of experimental religion, to the promotion of which the Wes- 
 leys and George Whitefield had devoted their lives. Other 
 holy men, especially the zealous evangelists in Wales, performed 
 a worthy part, but history will ever accord the most prominent 
 place to John Wesley in this great and glorious movement. 
 
 The Bible Society has existed seventy-four years, and it has 
 accomplished a work unequaled in the annals of our world. It 
 has published the Book of God in nearly three hundred lan- 
 guages or dialects, and, including the issues of its auxiliaries at 
 home and abroad, it has circulated since its commencement, 
 copies of the word of God in whole, or in portions thereof, to 
 the amazing number of one hundred and thirty millions, and is 
 sending them forth at the rate of five millions every year. 
 Behold, what hath God wrought ! 
 
 In the committee formed at the organization of the British 
 and Foreign Bible Society we see the names of two distin- 
 guished Methodists, Christopher Lundius and Joseph Butter- 
 worth; and in the third year of its existence we find the name 
 of the Rev. Dr. Adam Clarke, then the president of the 
 Wesleyan Conference, who, at the special request of the Bible 
 Society, was appointed by the Conference to London for the 
 third year, his presence being deemed indispensable to the 
 work of providing the Scriptures in foreign languages. These 
 facts show both the direct and indirect influence of Methodism 
 in giving the Bible to the world. 
 
 MODERN MISSIONARY SOCIETIES. I have before me the rec- 
 
 i 
 
 ord of more than forty missionary institutions for spreading 
 the gospel at home and abroad, all of which have risen since 
 1790, and to these a large number of kindred institutions may 
 be added ; and though some of these have no nominal connec- 
 tion with Methodism, they all, doubtless, originated in that 
 religious awakening which Wesley, Whitefield, and their asso- 
 ciates in labor and prayer, so extensively promoted. For, in- 
 deed, Methodism itself is one great collection of missionary 
 
238 THE WESLEY MEMORIAL VOLUME. 
 
 organizations. When Wesley found the churches closed against 
 him he said, " The world is my parish ; " and henceforth knew 
 no more ecclesiastical restraints. The great commission to the 
 apostle was " Go ; " here is " itinerancy ; " and Wesley and his 
 preachers went forth; they traveled. The great commission 
 said, " Go into all the world ; " and hence no more parochial 
 limitations for Wesley. The great commission said, " Preach 
 the gospel to every creature ; " and hence the outlying masses 
 must be reached ; and if they will not come to the gospel the 
 gospel must be carried to them ; and hence the open-air aggres- 
 sions, and the ministry exercised in barns, cottages, fairs, mar- 
 ket-squares, and in all places where neglected humanity could 
 be found. Here was missionary life and effort in the very soul 
 and essence of Methodism ! Lay preachers rose up at first in 
 units, then in tens, then in hundreds, and ere long in thou- 
 sands. Here was the revival of an obsolete but a primitive 
 mode of diffusing the gospel. Men speaking for Christ in 
 homely phrase, but in living earnestness, because the love of 
 Christ and the love of souls constrained them. Without ordi- 
 nation and without ecclesiastical authority, except that which 
 Christ himself imparted and inspired ; and here were missiona- 
 ries ready at once for the work required. This formed no part 
 of Wesley's plan ; for, indeed, he had no plan but that of fol- 
 lowing wherever God's providence and Spirit might lead. It 
 led him to this in spite of his former prejudices; for it grew 
 out of the spiritual life of Methodism as naturally and sponta- 
 neously as the tree grows from the vitality and energy of the 
 root. 
 
 Hence the missions of Methodism to distant lands and for- 
 eign climes rose without any organization,* for, indeed, the 
 organization came not until the mission work had gained a 
 
 * January, 1784 eight years before the Baptist Missionary Society, twelve 
 years before the London Missionary Society, and sixteen years before the Church 
 Missionary Society Dr. Thomas Coke and Thomas Parker organized a Foreign 
 Missionary Society, and published " A Plan of the Society for the Establishment of 
 Missions among the Heathens." EDITOR. 
 
WESLEY'S INFLUENCE ON RELIGION. 239 
 
 footing in various parts of the world. Thus, twenty-six years 
 before Dr. Coke went to the West Indies, a negress and her 
 master, Nathaniel Gilbert, had introduced Methodism into 
 Antigua, (West Indies.) This beginning, followed up by the 
 labors of John Baxter, a ship carpenter, had resulted in a Soci- 
 ety of 1,569 members, and the converted negroes themselves 
 had built a chapel from their own earnings. Hence it was 
 the work of Dr. Coke not to originate but to extend the 
 mission, which had spontaneously grown up from lay agency 
 in the West Indies. It was the same in the United States of 
 America. 
 
 Philip Embury, an Irish emigrant, excited to his duty by 
 the zeal of Barbara Heck, had commenced preaching in his 
 own house, and formed a Methodist Society in New York in 
 1Y66 ; and soon after Captain Webb, arriving in New York, 
 preached to the people in his uniform ; and when, three years 
 after, in 1769, the Conference in England sent Richard Board- 
 man and Joseph Pilmoor, they found already a Society of 100 
 members and a place of worship that contained 1,YOO people ; 
 but as only one third of the hearers could get in, the other two 
 thirds had to listen outside the building as well as they could. 
 
 Here, again, the work of missions had sprung up without 
 human organization, just as the primitive missions sprang up 
 in Cesarea, in Cyprus, in Antioch, etc., in apostolic times. It 
 was to assist this infant mission Church in New York that the 
 first missionary collection was made at the Conference of 1Y69. 
 It was much the same in Canada, Nova Scotia, and many other 
 parts of America. We cannot, for want of space, narrate the 
 facts, though they are of thrilling interest, showing the vital 
 power, the spontaneous development, of Methodism. Suffice 
 it to say that Methodism, thus planted in America, continued to 
 spread in every part of the great republic under the apostolic 
 labors of Francis Asbury, whose incessant activity emulated 
 the enterprise of Wesley, and the burning fervor of John Nel- 
 son and Thomas Walsh. No labors could exhaust, no difficul- 
 
240 THE WESLEY MEMORIAL VOLUME. 
 
 ties could conquer, the energy of that devoted man. He 
 forded rivers, he penetrated forests, he tracked the footsteps 
 of the hardy emigrant to the uttermost settlement, and carried 
 the gospel to the remotest bounds of civilization. He was, in- 
 deed, a bishop of the primitive type, in labors abundant, in 
 perils oft : and amid his incessant and arduous toils, by night 
 as well as by day, carrying with him the care of all the 
 Churches of his ever-widening episcopate. His contempora- 
 ries labored with corresponding zeal and self-denial. His suc- 
 cessors have carried on the great work transmitted to their 
 hands, and copious showers of blessings have been poured upon 
 their Churches. 
 
 Methodism, taken in the aggregate, occupies no small 
 space on the surface of the globe. Born of missionary 
 zeal, all the sections of Methodism are actuated by the 
 missionary spirit, and employ their wealth, their influence, 
 and some of their best men as missionaries in spreading the 
 gospel both at home and in various parts of the heathen 
 world. Looking at the facts before us, we cannot but regard 
 Methodism as a great missionary institution, putting forth its 
 own energies for the conversion of the world, and by its spirit, 
 its efforts, and its example, kindling the fire in other Churches, 
 and becoming by moral influence, the main cause, under God, 
 of the wonderful revival of missionary zeal in the several 
 denominations which have, within the last sixty years, waked 
 up to the duty of doing their part in evangelizing the nations 
 of the earth. " Methodism," said the eloquent Dr. Chalmers, 
 " is Christianity in earnest." Yes, and one part of its mission 
 was and is to arouse other Churches to earnestness. As the 
 Rev. Dr. Dobbin, though a Churchman, and of the Dublin 
 University, writes, when referring to the origin of Methodism 
 and its powerful influence on Christendom : " Never was 
 there such a scene before in the British Islands; there were 
 no Bible, tract, or missionary societies before to employ the 
 Church's powers, and indicate its path of duty; but Wesley 
 
WESLEY'S INFLUENCE ON KELIGION. 241 
 
 started them all. The Church and the world were alike 
 asleep ; he sounded the trumpet and awoke the Church to 
 work." The venerable Perronet had the same feeling in 
 his day, while Wesley was alive ; for when looking around on 
 the wonderful effects of Methodism, he wrote these remark- 
 able words : "I make no doubt that Methodism is designed by 
 Providence to introduce the approaching millennium." A 
 sentiment which the subsequent development and influence of 
 Methodism has served to illustrate and confirm. 
 
 LAY-PKEACHING. To lay-preaching, to which we have re- 
 ferred, we must be allowed to give a more extended notice. 
 When introduced by Wesley it was viewed by a slumbering 
 Church as " a startling novelty" and pronounced " an astound- 
 ing irregularity ;" but soon as she awoke, and rubbed her 
 eyes, she saw that instead of being "a startling novelty," 
 it was the revival of a practice as old as Christianity itself ; 
 and instead of being "an astounding irregularity," it had 
 primitive example for its precedent and apostolic sanction for 
 its authority. When the disciples "were scattered abroad," 
 they " went every-where preaching the word " in " Phenice, 
 and Cyprus, and Antioch ; " and instead of this effort of 
 spontaneous zeal being rebuked, "the hand of the Lord was 
 with them : and a great number believed, and turned unto 
 the Lord." And while the Church retained her vital en- 
 ergy and aggressive power, the practice of lay-preaching 
 was continued ; for we find in the early part of the third 
 century, Origen, while unordained, went from Egypt to Pal- 
 estine to preach in the churches ; and Alexander, the Bishop 
 of Jerusalem, and the Bishop of Cesarea, in a joint letter to 
 the Bishop of Alexandria, justify the practice, saying, " Wher- 
 ever any are found who are fit to profit the brethren, the holy 
 bishops of their own accord ask them to preach unto the 
 people." Hence, "the astounding irregularity" lay not in 
 adopting, but in so long neglecting, the primitive and di- 
 vinely sanctioned practice of lay-preaching. It was divinely 
 
242 THE WESLEY MEMOKLAL VOLUME. 
 
 sanctioned now in the abundant blessing which rested upon 
 "Wesley's humble workers, and through their agency the gospel 
 was carried to hundreds of benighted villages and towns which 
 the regularly ordained ministers could not reach; and thus 
 was created a rich and abundant source from which, ever 
 since, the regular itinerant ministry has been supplied. Other 
 Churches saw the practice and the blessing resting upon it, 
 and it seemed like a new revelation dawning upon them. 
 Henceforth a lay agency was adopted, and this augmented 
 power imparted new energy and efficiency to the Christian 
 world. Many Churches, once stiffened with ecclesiastical 
 starch, and muffled with sacerdotal vestments, have been given 
 to see that Christianity, to fulfill her mission, must awake and 
 put oil strength ; must shake herself from the dust, and loose 
 the bands from her neck, and go forth untrammeled and work 
 with elastic freedom, employing all the resources of her power 
 and her people to save mankind. Thus Methodism not only 
 awoke religion from her tomb, but burst the bandages by 
 which she had been trammeled and restrained, and bade her go 
 free to bless the nations of the earth. We have not space to 
 do justice to a subject so copious, so diversified, so rich in facts 
 of interest, and facts increasing in number as years roll on. 
 
 SLAVERY AND THE SLAVE-TKADE. Slavery is now become 
 extinct not only in the British dominions but also in America ; 
 but who knows how much the well-known sentiments of Wes- 
 ley have influenced public opinion on this subject? At the 
 time when Whitefield was the advocate of slavery and the 
 owner of fifty slaves, and when John Newton afterward 
 rector of St. Mary's, Woolnoth, London was engaged in the 
 African slave-trade, John Wesley was denouncing slavery, and 
 in 1774 he published a tract of fifty-three octavo pages against 
 it. In the very year that Wesley's utterance was pronounced, 
 Granville Sharpe began to advocate in public the cause of 
 freedom. Fifteen years after the society was formed for 
 " The Suppression of the Slave-trade," Wesley's tract was re- 
 
WESLEY'S INFLUENCE ON RELIGION. 243 
 
 published in Philadelphia, and the agitation was continued 
 until England paid down the sum of 20,000,000 sterling for 
 the freedom of the slave. The same feeling grew in Amer- 
 ica until slavery was abolished, and Churches for a time alien- 
 ated met and embraced each other in fraternal sympathy and 
 love. 
 
 SACKED LYRIC POETKY. In noticing the influence of Meth- 
 odism on the Churches it would be inexcusable not to advert 
 to its poetry. The Holy Spirit which actuated John Wes- 
 ley to revive true experimental religion inspired Charles 
 Wesley to give it expression in poetic numbers. Methodism 
 required just such hymns as Charles and John Wesley com- 
 posed. Its psalmody must harmonize with its earnest spirit 
 and give it vocal utterance. Its doctrines of free grace, uni- 
 versal redemption, justifying faith, the Holy Spirit's witness, 
 and entire sanctification ; its intimate and holy fellowship; 
 its clear apprehensions of duty ; its sublime morality, and its 
 intense missionary ardor, required to be embodied in sacred 
 song for the purpose of public worship, and of family and 
 closet devotion. But where was poetry to be found to ex- 
 press the <mimus of the Methodist body ? Evangelical as 
 are the sentiments, refined and elegant as the diction and 
 the rhythm, of Watts, Doddridge, Cowper, Newton, and 
 others we acknowledge we enjoy and admire many of 
 the hymns of the honored men we have named I know 
 of no collection of hymns, ancient or modern, but one, 
 which can fully utter the doctrinal sentiments and the vig- 
 orous pulsations of the Methodistie heart, and that collection 
 is the Hymn Book composed and compiled by John and 
 Charles Wesley. In the category of our blessings, the Wes- 
 leyan Hymn Book must be reckoned one of unspeakable im- 
 portance and value. Besides its high qualities in poetic com- 
 position, it is a vehicle through which truth is conveyed, and a 
 means by which it is conserved. It comprises a body of the 
 
 soundest theology, the richest experience, and the sublimest 
 16 
 
244 THE WESLEY MEMORIAL VOLUME. 
 
 morality. Its absence would have left a vacuum in our 
 privileges which no other book of poems could supply. God 
 saw it was needed and he supplied the need by the sanctified 
 genius of the Wesleys ; and what has been so great a blessing 
 in fostering the piety of Methodism has fed the flame of re- 
 ligion in other denominations; and hence, of late years, the 
 copious use which other Churches are making of our excellent 
 hymns. 
 
 I cannot better conclude Wesley's Influence on the Religion 
 of the World than in the following sweetly flowing lines of 
 Charles Wesley : 
 
 Our conquering Lord 
 
 Hath prospered his word, 
 
 Hath made it prevail ; 
 And mightily shaken the kingdom of hell. 
 
 His arm he hath bared, 
 
 And a people prepared 
 
 His glory to show ; 
 And witness the power of his passion below. 
 
 His Spirit revives 
 
 His work in our lives, 
 
 His wonders of grace, 
 So mightily wrought in the primitive days. 
 
 O that all men might know 
 
 His tokens below, 
 
 Our Saviour confess, 
 And embrace the glad tidings of pardon and peace. 
 
 Thou Saviour of all 
 
 Effectually call 
 
 The sinners that stray : 
 And, O, let a nation be born in a day I 
 
 Then, then let it spread, 
 
 Thy knowledge and dread, 
 
 Till the earth is o'erflowed, 
 And the universe filled with the glory of God. 
 
 Amen. 
 
WESLEY AND CHTJKCH POLITY. 
 
 VHEN Methodism is examined in the light afforded by 
 the experience of over one hundred and forty years, 
 it presents a record of events which is both interesting and 
 marvelous. 
 
 That one out of a number of students at a famous university 
 should be noted for his learning, or for piety, is not at all ex- 
 traordinary ; but that such a one, in modern times, fired with 
 no mere worldly ambition, and with no desire to make for him- 
 self a great name, but whose heart, instead, was filled with zeal 
 for the cause of God and compassion for the ignorant and sin- 
 ful that such a one should, in the providence of God, become 
 the founder of a great Church, which, in less than a century 
 and a half should number its membership by millions, is not 
 only astonishing, but is without a parallel in history. 
 
 Such a man was John Wesley. Such a Church is Method- 
 ism in its various branches. 
 
 It is not my present purpose to review the individual polity 
 of each of the various branches of Methodism, nor to trace 
 minutely every phase of the polity bequeathed to the Church 
 by Mr. Wesley, as it was developed by him or was forced upon 
 him by circumstances, but simply to outline some of the more 
 important features of his matured polity, and to show how 
 closely the man was identified with his measures. 
 
 When Mr. Wesley, while yet a student, began to visit the 
 prisons in order to benefit the inmates, or later still, as a 
 clergyman of the Established Church, continued his ministra- 
 tions to the poor and the distressed, he had no idea of the re- 
 sults which were to follow his disinterested labors. His design 
 was to reform men and lead them to Christ, but in doing this 
 
246 THE WESLEY MEMOEIAL VOLUME. 
 
 lie expected to retain them in the Church of England, not to 
 found a new body. 
 
 But as time passed the work grew upon him, and he was 
 forced to depart from the beaten track which usage sanctioned 
 in the clergymen of the day, or leave those whom he had been 
 the means of rescuing from lives of sin to again become the 
 prey of the arch enemy, and perish after all. Nearly every- 
 where he went the newly-awakened people thronged about 
 him, seeking instruction in spiritual things, and he realized 
 that some systematic method must be adopted by which it 
 ould be supplied. Hence, in 1T39, he formed the first of his 
 " United Societies." This was the germ whence the Church 
 sprung. Those who had desired to ridicule the whole move- 
 ment had termed Mr. Wesley and his followers " Methodists," 
 and they wisely accepted the name. 
 
 The Societies increased in numbers, and subsequently Mr. 
 Wesley divided them into " smaller companies called classes." 
 The division into classes was at first designed only as a finan- 
 cial arrangement, funds being needed to liquidate a debt which 
 rested on a place of worship. The class consisted of about 
 twelve persons, one of whom was appointed leader. This per- 
 son had the oversight of the class, and to him, at first, were the 
 contributions paid. Close inspection of the classes, joined to 
 the reports of some of his leaders, convinced Mr. Wesley that 
 these classes might be made conducive to spiritual growth, 
 which was of more importance than the financial aid which 
 they rendered, though both were essential to the well-being of 
 the Societies, and accordingly he incorporated them into his 
 system of government designed for the Societies. Indeed, it 
 is at this point that Mr. Wesley may be said to have com- 
 menced to develop his Church polity ; while yet he was far 
 from contemplating a separation of any of the Societies from 
 the Established Church. That idea came later, when circum- 
 stances forced him to adopt it. 
 
 For four years he regulated and governed the Societies by 
 
WESLEY AND CHURCH POLITY. 247 
 
 the aid of his helpers and class-leaders, without any general 
 written law ; but in 1743 the " General Rules " were drawn up 
 and promulgated as the constitution by which the United So- 
 cieties were to be governed. In this incomparable code in- 
 comparable contrasted with other human codes we readily 
 perceive the sagacity and foresight of the compiler. These 
 rules bear to Methodism to-day the same relation that the 
 magna charta does to Englishmen. 
 
 Only one condition was required of all who desired admis- 
 sion into the Societies, namely, "A desire to flee from the 
 wrath to come, and to be saved from their sins;" but they 
 were expected to evidence this desire by their subsequent walk 
 and conversation. To guard, however, against the admission 
 of improper persons into the Societies, who might, by disor- 
 derly conduct, bring the cause into disrepute, he adopted the 
 probationary system. 
 
 The term of probation was first it is stated by some au- 
 thorities two months; afterward it was lengthened to three 
 months, and finally to six months. 
 
 Whatever views may be taken of the matter now, and there 
 are many, able men who contend both for and against the 
 continuance of the probationary system, it certainly was an 
 advantage both to the Societies and to those seeking admission 
 to them in the commencement. It was a public guarantee on 
 the one hand of the desire of the Wesley s to keep the So- 
 cieties pure, and on the other, while admitting seekers of 
 salvation to the religious privileges of the Societies, it gave 
 them opportunity to examine carefully the doctrines taught by 
 the Methodists and their usages. Then, if any were unwilling 
 to subscribe to the one or conform to the other, they were at 
 liberty to leave the Society without assigning a reason why they 
 did so ; and, per contra, if any were disorderly in their walk, 
 the leader might, after trying to bring them to a better state 
 of mind, refuse to recommend that they should get their ticket 
 of membership, when they were quietly dropped without the 
 
248 THE WESLEY MEMORIAL VOLUME. 
 
 annoyance of expulsion. At the expiration of the six months, 
 the conditions of the probation being fulfilled, namely, a 
 regular attendance at class-meeting, leading a godly life, etc., 
 etc., the probationer received his ticket, which constituted him 
 a member of the Society. 
 
 As the Societies multiplied, and Mr. Wesley's assistants and 
 helpers increased in numbers, it became necessary that he and 
 ^his helpers should consult concerning the state of the work 
 from time to time; so another advance was made, and the 
 Church polity developed one step further. The earlier of 
 these consultations were styled " Conversations." Subse- 
 quently the term Conference came to be applied to them. 
 The general rules were admirably adapted to the regulation of 
 the Societies, with their officiary, the stewards and leaders ; but 
 now it was necessary that the work of the preachers, Mr. Wes- 
 ley's helpers, should be regulated also. Care must be taken 
 as to what doctrine was taught by these men, because for it 
 all, whether for good or ill, the world would hold Mr. Wesley 
 responsible. And that there might be no confusion or 
 clashing of interest the work of all must be systematically 
 arranged. Considered numerically, these earlier Conferences 
 were small indeed, but there was a large amount of effective 
 work done by them notwithstanding. 
 
 As the founder of the body, Mr. Wesley's authority was, of 
 course, supreme, both as to doctrine and usage; but he was 
 also accorded that authority by the common consent of his 
 people : and, under the circumstances, it was best that supreme 
 authority should center in him. Discussing this question, Mr. 
 Watson remarks: "Few men, it is true, have had so much 
 power ; but, on the other hand, he could not have retained it 
 in a perfectly voluntary society had he not used it mildly and 
 wisely, and with a perfectly disinterested and public spirit." 
 
 Eeferring to the same subject Mr. Wesley thus expresses 
 himself : " What is that power ? It is a power of admitting 
 into, and excluding from, the societies under my care; of 
 
WESLEY AND CHURCH POLITY. 249 
 
 choosing and removing stewards ; of receiving or not re- 
 ceiving helpers ; of appointing them when, where, and how to 
 help me, and of desiring any of them to confer with me when 
 I see good. And as it was merely in obedience to the provi- 
 dence of God and for the good of the people that I at first 
 accepted this power, which I never sought, so it is on the same 
 consideration, not for profit, honor, or pleasure, that I use it 
 at this day. ... I did not seek any part of it. But when it 
 was come unawares, not daring to bury that talent, I used it to 
 the best of my judgment. Yet I was never fond of it; I 
 always did, and do now, bear it as my burden, the burden 
 which God lays upon me; and, therefore, I dare not lay it 
 down." 
 
 He inaugurated the itinerant system, and managed it so 
 admirably that it became incoiporated into the general polity. 
 
 After the long and somewhat acrimonious controversy which 
 had been carried on between the Methodists and their oppo- 
 nents concerning Calvinism had subsided, Mr. Wesley became 
 more than ever solicitous about a settled polity for the So- 
 cieties. Every year the necessity for devising some more 
 systematic plan than had yet been arranged became more and 
 more apparent. As early as 1745 the question of Church 
 polity had been discussed at length, at the second yearly Con- 
 ference, and every subsequent year had added its quota of 
 light gained by experience. Mr. Wesley was a Churchman, 
 warmly attached to the traditions of his Church ; but in this 
 matter he felt that he must go as Providence seemed to direct. 
 
 In 1T46 he read very carefully Lord King's account of the 
 " Primitive Church," which convinced him that the unbroken 
 apostolic succession was a fable a mere assumption which had 
 not been proved, and which did not, in fact, admit of proof : 
 and this conviction helped to loosen the hold which the 
 churchly tradition had hitherto kept upon his mind. Little 
 by little, as the years rolled on and the exigencies of the case 
 demanded it, his mental vision was widened and strengthened 
 
250 THE WESLEY MEMOKIAL VOLUME. 
 
 to meet that demand, until at length he took such an advanced 
 position that his brother Charles joined issue with him in a 
 very strong remonstrance. 
 
 In his solicitude for the welfare of the Societies and their 
 establishment upon a permanent basis, Mr. Wesley urged Mr. 
 Fletcher to assume, or at least to share, his responsibility ; but 
 Mr. Fletcher declined to do either. Mr. Wesley was in a 
 strait ; but time, and the precarious tenure by which the Socie- 
 ties held their property, which would be jeopardized in the 
 event of his death if not properly secured before, demanded 
 prompt and definite action. The Eubicon had long been 
 crossed ; there could be no recrossing now. Strictly speaking, 
 it had been crossed by the organization of that first Society in 
 London in 1739. The work must now be consolidated, or 
 more than forty years' labor would be lost. 
 
 But it was not the Societies in Britain alone that were urg- 
 ing him to give them, once for all, a complete and definite 
 polity, which would prevent disintegration when he was gone ; 
 the Societies in America were also calling imperatively for 
 prompt and effectual measures which would establish the 
 Church there upon a permanent basis. In America prompt 
 action was more especially urgent because of exigencies which 
 had arisen as a .consequence of the Revolutionary War. 
 
 Hitherto the Methodists in America had received the ordi- 
 nances of the Church at the hands of the parish ministers, as 
 they had done in Britain ; but in the disordered state of affairs 
 in the Republic, immediately succeeding the war, this was im- 
 possible. Few, if any, of the old-time clergy were to be found 
 in the land ; all, or nearly all, having returned to Europe with 
 the British, as every vestige of Church and State had been 
 swept away in the political changes effected at the time. 
 
 Mr. Wesley fully realized the difficulties which beset his 
 path, but it had not been the habit of his ]ong life to turn 
 aside from the performance of duty because difficulties were 
 in the way. When any were to be encountered he met them 
 
WESLEY AND CHUECH POLITY. 251 
 
 squarely, and, if possible, overcame them. If it were found to 
 be impossible to overcome them, he did what he deemed best 
 under the circumstances, and in this spirit he proceeded to com- 
 plete the work of the organization of the Methodist Church. 
 
 In England he was trammeled by Church and State connec- 
 tions. In America that difficulty had been removed. He had 
 to plan for the permanent establishment of the Church in both 
 countries, under different conditions, and, in the matter of the 
 American Church his brother Charles opposed him strongly. 
 After careful consideration and earnest prayer for guidance, 
 having decided what he thought to be best for all concerned, 
 he proceeded, in 1784, to carry out the measures decided upon. 
 
 That his death might not seriously affect the Societies in 
 Britain in a legal point of. view, he had what is known as the 
 " Deed of Declaration " drawn up and enrolled in chancery. 
 In this deed he named one hundred preachers as the legal Con- 
 ference, and made the term " Conference " also a legal one. 
 By this document, also, the " Legal Hundred " were constituted 
 a governing body, invested with power and authority which 
 had hitherto rested with Mr. Wesley only. It also provided 
 for the election of a president and secretary annually, and for 
 the filling up of vacancies which would occur from death or 
 other causes ; but did not make any provision for the ordina- 
 tion of preachers, or authorize them to administer the sacra- 
 ments of baptism or tfye Lord's supper. 
 
 It was not till years after Mr. Wesley's death that the En- 
 glish preachers began to administer the ordinances, nor then till 
 after a long and unpleasant controversy had ensued upon the 
 question. 
 
 It should here be remarked, however, that in 1789 Mr. Wes- 
 ley did ordain Mr. Alexander Mather general superintendent, 
 and Messrs. Eankin and Moore elders. " These," Mr. Pawson, 
 one of the early presidents of the English Conference, says, 
 "he (Mr. Wesley) undoubtedly designed should ordain the 
 others." 
 
252 THE WESLEY MEMORIAL VOLUME. 
 
 Such, then, briefly outlined, was the polity given to the 
 Methodist Societies in Britain. In America it differed some- 
 what. Here, as has been said, he was untrammeled by Church 
 and State connection, and was, therefore, free to carry out the 
 plan of Church polity which was the result of his mature judg- 
 ment. Accordingly, in September of the same year that he 
 made the Deed of Declaration he ordained Dr. Coke general 
 superintendent, and eight days later gave him a letter of au- 
 thority to proceed to America to organize the Church there 
 into a distinct body. 
 
 Nor did Mr. Wesley act in this matter on his own unaided 
 judgment, though he had weighed it well. He consulted with 
 Mr. Fletcher and others concerning the advisability of the 
 course he was about to pursue, and they agreed with him as to 
 the necessity for action. That he had a right to ordain men to 
 the offices of the ministry in the manner he did, he maintained 
 by referring to the decisions and transactions of the primitive 
 Church as a precedent. Notably so by the usage of the " ancient 
 Alexandrian Church, which through two hundred years pro- 
 vided its bishops through ordination by its presbyters." Bishop 
 and General Superintendent were synonymous terms. Mr. 
 Wesley had been greatly helped to his decisions upon the polity 
 of the Church by Lord King's " Primitive Church," the care- 
 ful reading of which, forty years previous to this time, has been 
 before mentioned. "Dr. Coke," says Dr. Stevens, "was 
 already a presbyter of the Church of England ; to what was 
 he now ordained, then, by Mr. Wesley, if not to the only 
 remaining office of bishop ? " 
 
 Mr. Wesley had also summoned Mr. Kichard Whatcoat and 
 Mr. Thomas Yasey to meet him in Bristol, where the ordina- 
 tions took place at this time. Here, on the 1st of September, 
 he ordained these brethren to the office of deacons, assisted in 
 the ordination service by Eev. James Creighton and Dr. Coke, 
 both presbyters of the Church of England; and the day fol- 
 lowing he ordained them elders. These men, then Dr. Coke 
 
WESLEY AND CHURCH POLITY. 255 
 
 as superintendent or bishop, and the Messrs. Whatcoat and 
 Yasey as elders, the associates of Dr. Coke were the persons 
 commissioned by Mr. Wesley to organize the Church in Amer- 
 ica, to whom he committed the well-defined polity and liturgy 
 which he had prepared for it. 
 
 Duly accredited from Mr. "Wesley to the Societies in America, 
 they, on the morning of September 18, 1784:, set sail for the 
 place of destination, which they reached after a stormy passage 
 of six weeks. They landed in New York on the 3d of Novem- 
 ber, and were entertained for a few days at the house of Stephen 
 Sands, an influential member of the John-street Church. Surely 
 it was fitting that the first Protestant bishop in the United 
 States should be entertained by a member of the first Society 
 organized by his co-religionists in the country. In New York 
 they took such rest as the Methodist preachers of the time 
 were wont to take, preaching each day or evening, till* they set 
 off .for Philadelphia. Thence they proceeded south till they 
 reached Barrett's Chapel, where Dr. Coke met Mr. Asbury, 
 and made him acquainted with Mr. Wesley's plans relative to 
 the polity of the Church, and his wishes concerning himself. 
 
 Mr. Asbury had heard of the arrival of Dr. Coke and his 
 colleagues, and was, therefore, partially prepared for the infor- 
 mation he now received. In order to know the minds of the 
 leading men among the American preachers he had called a 
 council, of such of them as he could collect ; and they and he 
 deemed it wise to call a Conference forthwith, to meet at Bal- 
 timore the following month. 
 
 Freeborn Garrettson was the messenger sent "like an ar- 
 row," says Dr. Coke, to gather the preachers for this eventful 
 Conference. On. the opening of the Conference Dr. Coke 
 took the chair, and presented Mr. Wesley's letter dated 
 September 10th, 1784:, for their consideration. In this letter 
 Mr. Wesley had provided for the establishment of the 
 American Societies into an independent Church, with an 
 episcopal form of government, which could, he argued we 
 
254 THE WESLEY MEMOEIAL VOLUME. 
 
 think conclusively be regularly organized by the officers 
 whom he had appointed to do so, and had specially ordained 
 for that purpose, namely, Dr. Coke and his colleagues, Messrs. 
 "What coat and Yasey. He had cited to those who objected to 
 this polity Lord King and Bishop Stillingfleet as authorities 
 with whom he concurred, and had given expression to his own 
 personal preference for an episcopal form of government.* 
 He had not only devised this form of government, but spe- 
 cifically recommended it for their adoption, and had also 
 appointed Mr. Francis Asbury to be joint superintendent with 
 Dr. Coke. The Conference cordially adopted Mr. Wesley's 
 plan, and at once proceeded to form themselves "into an 
 Episcopal Church, and to have superintendents, elders, and 
 deacons." 
 
 Though appointed by Mr. Wesley, Mr. Asbury declined 
 
 * See the Minutes of Conference for 1745 and 1747, quoted by Dr. Rigg, in 
 "Wesley and the Church of England," pp. 77 and 80 of this volume. Note partic- 
 ularly Wesley's answers to the questions, "Is Episcopal, Presbyterian, or Inde- 
 pendent Church government most agreeable to reason ? " and, "But are you assured 
 that God designed the same plan should obtain in all Churches throughout all ages ? " 
 
 From Mr. Wesley's answers to these questions, and others equally pertinent, it 
 will be seen how liberal were his views on the whole subject of Church govern- 
 ment. While Mr. Wesley had his preference, he did not believe that the New 
 Testament Scriptures prescribe any one form of Church government Nor did 
 Mr. Wesley prescribe any as "essential to a Christian Church." He was per- 
 suaded that it was " a consequence full of shocking absurdity " to deny validity to 
 " the foreign Reformed Churches," because their form of Church government is 
 Presbyterian, or Independent, and not Episcopal. Hence he believed that the 
 government of the Methodist Episcopal Church of America, and even that of the 
 Established Church of England, had no exclusive claim to apostolic authority. 
 From his stand-point the Methodist Churches, whether Episcopal or non-Episcopal, 
 are all, in form, equally apostolic. While he preferred a " National Church," he 
 regarded a National Church as " a merely political institution." And while, no 
 doubt, he preferred the Episcopal to any other form of Church government, he 
 did not proscribe Churches whose government is either Presbyterian or Independ- 
 ent. This, he thought, was a matter which each Church^had the scriptural right 
 to determine for itself. In answer to the question, "Must there not be numberless 
 accidental varieties in the government of various Churches ? " Mr. Wesley says : 
 " There must, in the nature of things; for as God variously dispenses his gifts of 
 nature, providence, and grace, both the offices themselves and the officers in each ought 
 to be varied from time to time." And because " the wisdom of God had a regard 
 to this necessary variety," he concluded to be the reason why " there is no deter- 
 minate plan of Church government appointed in Scripture." EDITOR. 
 
. WESLEY AND CHURCH POLITY. 255 
 
 acting as superintendent unless elected by the Conference also. 
 The Conference then unanimously elected Dr. Coke and Fran- 
 cis Asbury superintendents, and Mr. Asbury's ordination fol- 
 lowed in due course. Perhaps no system of Church polity 
 has ever been devised which is better adapted to the spreading 
 of the gospel in all lands than the Methodist episcopacy is ; 
 under the economy of which both pastors and societies enjoy 
 mutual protection from arbitrary rule, and are favored with 
 the privileges of Christian fellowship. The millions who have 
 been brought to Christ through its instrumentality prove its 
 power and efficiency ; and prove also the sagacity and foresight 
 of Mr. Wesley in elaborating and arranging so efficient and lib- 
 eral a polity. What the Methodist Episcopal Church is to-day, 
 it has, like the constitution of Great Britain, grown to be through 
 the storms of adversity and the suns of prosperity during the 
 lapse of years. Equally removed from the assumption and 
 tyranny of a hierarchy on the one hand, and from the license, 
 uncertainty, and lack of central missionary force in segregated 
 communities on the other ; a connectional Church sanctioned, as 
 we think, by scripture, it stands, at least, a peer of the might- 
 iest among the religious organizations of the age ; not boasting 
 centuries of accumulated power, it is true ; but at the same 
 time not burdened with centuries of excrescences and incum- 
 brances. Youthful and free, preserving a pure doctrine and 
 gathering a wise and holy zeal, with the blessing of God and 
 under the power of the Eternal Spirit, it is, perhaps, not too 
 much to say that it is equally with the other Methodist 
 Churches of Great Britain and America the main hope of 
 Protestantism for the evangelization of heathen lands. 
 
WESLEY AND THE COLOEED BACK 
 
 WHEN John Wesley was on his first visit to Charleston, he 
 preached for Alexander Garden, in old St. Michael's 
 Church. He noticed, with pleasure, several negroes present, 
 with one of whom he had a conversation. He found her sadly 
 ignorant of the first principles of religious truth. When he 
 made a second visit to Charleston he conversed with another 
 negro woman, whom he found in the same sad religious state. 
 As carefully as he could he taught her the way of life. Negro 
 slavery was not then permitted in Georgia, and few were the 
 negroes whom he met. But while in Savannah steps were 
 taken by him, as he writes, " toward publishing the glad tid- 
 ings both to the African and the American heathens." 
 
 On his return voyage from Charleston to England, on board 
 the ship in which he sailed were two negro lads, whom he in- 
 structed in the principles of the Christian religion. Thus early 
 did Mr. Wesley manifest his deep interest in the welfare of 
 the African race. His opposition to slavery and the slave-trade 
 is well known. His powerful arguments against the latter 
 largely contributed to the success of Wilberforce. Indeed, it 
 may be confidently affirmed that the abolition of the African 
 slave-trade was due more to England's great Methodist reform- 
 er than to England's great philanthropist. 
 
 Little did Mr. Wesley dream, while conversing with the ne- 
 groes whom he met in America, and the negro boys whom he 
 was instructing in the ship on the Atlantic, that to the negro 
 race, for whom he thus early felt such tender regard, a blessing 
 would flow from his life-work greater than any other unin- 
 spired man has brought to the sons and daughters of Ham. 
 Without sectarian pride we may say, that the negro race has 
 
WESLEY AND THE COLORED RACE. 257 
 
 been, under God, more indebted to Mr. Wesley and Methodism 
 than to the combined efforts of all other Christian bodies, the 
 world over. 
 
 The space allotted to this article is too limited to allow more 
 than a mere glance at the work wrought by the Methodists for 
 the colored race. The facts herein presented will establish the 
 truth of what has been said. 
 
 In 1758 Nathaniel Gilbert, speaker of the General Assembly 
 of Antigua, one of the West India Islands, whose family claimed 
 descent from Sir Humphrey Gilbert, the great English navi- 
 gator and half brother of Sir Walter Raleigh, became an ad- 
 herent of Wesley while on a visit to England. Two of Mr. 
 Gilbert's slaves, whom he carried with him to England, heard 
 Mr. Wesley preach in their master's house at Wandsworth. 
 Professing faith in Christ, they were baptized by Mr. Wesley. 
 On his return to Antigua, in 1759, Mr. Gilbert began to preach 
 to his negro slaves. For fifteen years he carried on the work. 
 In 1774 he fell asleep in Jesus, and rested from his labors. 
 His end was happy and triumphant. 
 
 After his death the Society, of about sixty members, was 
 kept alive for eleven years by two faithful negresses ; and then 
 Dr. Coke sent a missionary to the island. The first missionary 
 to the negroes the world had ever seen was Cornelius Winter, 
 a Calvinistic Methodist, whom Mr. Whitefield brought with 
 him to America ; but the first successful mission among them 
 was the one in Antigua, originated by Nathaniel Gilbert, a 
 lay preacher and slave-holder. 
 
 In 1758 Mr. Wesley writes: "January 17. I preached at 
 Wandsworth. A gentleman, come from America, has again 
 opened a door in this desolate place. In the morning I 
 preached in Mr. Gilbert's house. Two negro servants of his 
 and a mulatto appear to be much awakened. Shall not his sav- 
 ing health be made known to all nations ? " 
 
 November 29, 1758, Mr. Wesley writes : " I rode to Wands- 
 worth and baptized two negroes belonging to Mr. Gilbert, a 
 
258 THE WESLEY MEMORIAL VOLUME. 
 
 gentleman lately come from Antigua. One of these is deeply 
 convinced of sin ; the other rejoices in God her Saviour, and is 
 the first African Christian I have known. But shall not our 
 Lord in due time have these heathens also for his inheritance ? " 
 
 " These," says Mr. Tyerman, " seem simple entries ; but, as 
 the acorn contains the oak, so they contain the germ of the 
 marvelous Methodist work and successes among the sable sons 
 of benighted and degraded Africa from that day to this. We 
 think not only of thousands of converted Africans in Nama- 
 qualand, Kaifraria, Bechuana, Natal, Sierra Leone, on ,the 
 Gambia and the Gold Coast, in Dahomey and Guinea ; but we 
 also think of tens of thousands in the West Indies, and literally 
 of hundreds of thousands in the Southern States of America. 
 This wonderful work of God began in the house of Nathaniel 
 Gilbert, a temporary sojourner in the town of Wandsworth." 
 
 The last days of Nathaniel Gilbert, and the precious influ- 
 ence which his unselfish and sanctified life exerted upon the 
 family that he left behind him, are thus told by Mr. Tyerman : 
 
 "On what do you trust?" asked a friend. "On Christ crucified," 
 was the quick response. "Have you peace with God ? " He answered, 
 "Unspeakable." "Have you no fear, no doubt?" "None," replied 
 the dying saint. " Can you part with your wife and children ? " " Yes, 
 God will be their strength and portion." Thus died the first West In- 
 dian Methodist. His wife soon followed him. His daughters, Alice 
 and Mary, had victoriously preceded him. His third daughter, Mrs. 
 Yates, died an equally blessed death. His son, Nicholas, for years 
 was a faithful minister of Christ, and in his last moments was a 
 happy witness of the power and blessedness of gospel truth. And 
 finally, his brother Francis, his faithful fellow-laborer, returned to En- 
 gland, and became a member of the Methodist class led by the immortal 
 vicar of Madeley, the first class paper containing four names, and four 
 only: John Fletcher, Mary Fletcher, Francis Gilbert, and George Perks; 
 while, as late as the year 1864, Fletcher's clerical successor in the Made- 
 ley vicarage was the great grandson of Nathaniel Gilbert, and testified 
 that he had reason to believe that no child or grandchild of the first 
 West Indian Methodist had passed away without being prepared for the 
 better world ; and that almost all of them had been even distinguished 
 
WESLEY AKD THE COLORED RACE. 259 
 
 among Christians for their earnest devotion to the divine "Redeemer. 
 Ci Instead of thy fathers shall be thy children, whom thou mayest make 
 princes in all the earth." 
 
 It is not our purpose to trace in detail the wonderful work 
 of Methodism in the "West India Islands, or how the mission 
 extended its arms to the coasts of South America and Hon- 
 duras. We may simply contrast Hayti and Cuba with Barba- 
 does, Antigua, and Jamaica, in order to note the beneficent 
 effects. While Methodism has at no time and nowhere accom- 
 plished all she has capacity to do, and while we cannot claim 
 for Methodism that it has made the freedmen of these islands 
 all they should be, any more than that it has extirpated vice 
 from Great Britain and Ireland ; yet the contrast between 
 those regions upon which it has exerted its true power and 
 those upon which it has not, is so striking that no student of 
 history can fail to see it. 
 
 The African had been in America nearly one hundred and 
 fifty years before Methodism came. The larger number of 
 this race with whom it first came in contact were those of 
 Maryland and Virginia. While they were by no means highly 
 civilized, they had lost many of those features which, as 
 barbarians, they had brought with them to America. They 
 were no longer fetich worshipers and devotees to their former 
 superstitions. While still, to a great extent, the slaves of relig- 
 ous delusion, they could not, properly speaking, be called idol- 
 aters. The Methodist preachers had a timely and early access 
 to them in the promulgation of the word of life. The simple 
 gospel thus proclaimed to them by the early evangelists had 
 great attraction for them. Ere long fetichism and debas- 
 ing hallucinations fled before the light of gospel truth. 
 They were once barbarians, and would have remained so in 
 their native land. What seemed a curse was destined to prove 
 a blessing in disguise. ' Many came as slaves to this strange 
 and far-off land, to die in the triumphs of the Christian faith. 
 
 Herein is seen the providential hand of God filled with the 
 17 
 
260 THE WESLEY MEMOEIAL VOLUME. 
 
 greatest blessing for the enslaved, and counteracting the cupid- 
 ity of man. 
 
 When the Methodist Episcopal Church was organized, in 
 1784, it had already a large number of negro members in its 
 expanding communion. 
 
 Asbury and Coke were Englishmen, and violently opposed 
 to slavery ; and Dr. Coke, by his attacks upon it, impeded to 
 some extent the work among the slaves. Asbury, however, 
 was more prudent, and more disposed to avoid public discus- 
 sion. The Methodist preachers in the Southern States were 
 many of them the sons of slave-holders, and, while opposed to 
 slavery, they did not sympathize with Dr. Coke's method of 
 treatment, and so had access to master and slave. Those early 
 preachers gave great attention to the religious interests and 
 welfare of the colored people, and in consequence large num- 
 bers of them were formed into classes wherever they were 
 found. The class-leader was oftentimes the largest slave- 
 holder. A place in every church was provided for the colored 
 members, and the sacrament was administered to them as reg- 
 ularly as to the whites. Ere long some of the most intelligent 
 and trustworthy were licensed to exhort and to preach. In 
 Charleston, Georgetown, and Wilmington, several very large 
 classes were formed. The colored often outnumbered the 
 white members. In those early days there was no special serv- 
 ice for this class, since in every station, at the stated service, 
 the colored members occupied and often filled the large gal- 
 leries, and joined heartily in the worship. Up to the year 
 1787 there 'is no separate report of the colored members. The 
 first separate report showed that the greater number were in 
 Delaware and Maryland. 
 
 Among the leading colored preachers of earlier Method- 
 ism Henry Evans, of North Carolina, occupied a distinguished 
 and conspicuous position. He was a free-born negro and a 
 mechanic : a man of great integrity, and in high favor with 
 the whites as well as with those who were of his own color. 
 
WESLEY AND THE COLORED KACE. 261 
 
 He worked among the stores in Wilmington and Fayetteville, 
 North Carolina, and in each place founded a Church, to which, 
 at his own request, white preachers were sent. The Fourth- 
 street Church, in Wilmington, is now upon a lot deeded to the 
 African Church, for such the first Methodist Church there 
 was called, and owes its place as a church lot to the labors of 
 Henry Evans. So, too, the first Church in Fayetteville was 
 founded. 
 
 What Henry Evans was to the South, Black Harry, as he 
 was called, was to the North. He was a coal-black negro, and 
 traveled with Asbury and Coke, and preached with great 
 power. 
 
 Castile Seeby was another famous colored preacher of a later 
 day ; one to whose memory Bishop Capers has paid the tribute 
 of his grateful love. 
 
 Richard Allen, founder of the African Methodist Church, 
 was a power in New York Methodism. In New York, Phil- 
 adelphia, Baltimore, Norfolk, and in the rural sections of the 
 north-west districts, Methodism made gratifying progress, and 
 especially in the farther South. In Charleston Methodism 
 made large conquests among the colored people. There were 
 many persons of color in that city of high respectability and of 
 considerable intelligence, much of which they owed to the 
 purity and simplicity of the gospel as preached by Methodist 
 preachers. 
 
 Up to 1832 there were no laws in any Southern State pro- 
 hibiting colored people from learning to read and write, and 
 there were regular schools kept for them. Many of the col- 
 ored Methodists could read, and many were the trusted stew- 
 ards and housekeepers of wealthy families, or porters in banks 
 and stores. Many were freeborn, and able to contribute toward 
 building and maintaining the churches. 
 
 In the country the slaves attended the monthly services of 
 the circuit preacher, and especially the camp-meetings. This 
 class of negroes might be called Americo- Africans, since they 
 
262 THE WESLEY MEMORIAL VOLUME. 
 
 were several generations removed from the native Africans. 
 Christianity had its renovating influence upon them. The 
 great mission-plantation system was not as yet, and the slaves 
 owned by a Christian master were regular participants in 
 the family worship. There was, however, another very large 
 class of negroes perfectly neglected. It was that class on the 
 large plantations on the coast, and in newly settled regions. 
 Just before the African slave-trade was ended by law large 
 bodies of native Africans were brought into the country. 
 They were purchased in large numbers, and placed in the rice 
 fields and on the Sea Islands. In a climate milder, yet resem- 
 bling that they left, fed abundantly with the food to which 
 they were accustomed, they increased very rapidly. They were 
 under the rule of their old African traditions, and groveling 
 religious superstitions abounded. The children and grand-chil- 
 dren of these native Africans in general feature and character 
 resembled those who had come from Guinea and Congo. The 
 circuit preacher could not reach them, and still less the city 
 preacher. If reached at all, they must be reached by the mis- 
 sionary sent especially to them. 
 
 The Missionary Society of the Methodist Episcopal Church 
 was organized in 1817, and "William Capers, afterward bishop 
 of the Methodist Episcopal Church, South, was one of its first 
 members. His great heart was stirred at the condition of the 
 masses on the large plantations, and he, in connection with 
 James O. Andrew, afterward bishop of the same Church, and 
 always the warm and the true friend of the negro race, devised 
 the plan of colored missions. This was in 1828. Dr. Capers 
 prepared catechisms, visited the plantations, secured the co- 
 operation of the planters, and mapped out the work. But few 
 of the planters on the coast were then Methodists. They were 
 principally Episcopalians, who only resided on 'their plantations 
 during the winter months. They generally, however, gave a 
 hearty co-operation, some of them agreeing to support the mis- 
 sionary. There was much that was disagreeable and trying in 
 
WESLEY AND THE COLORED RACE. 263 
 
 this mission work. Tlie slaves themselves were but few removes 
 from heathenism itself, and the malaria of the rice fields was 
 very deadly to the white man. Hence very trying were the cir- 
 cumstances under which the missionary labored. The Meth- 
 odist Episcopal Church supported the missions till 1845, and 
 then the work was continued up to 1865 by the Methodist Epis- 
 copal Church, South. During twenty years the Church South 
 spent not less than one million of dollars in this field alone. 
 The work was continually expanding, and demanding more min- 
 isterial and financial outlay. The mission-plantation system 
 grew with the opening of new lands, and colored missions 
 were formed wherever there was any large number of negroes. 
 Churches were built especially for the slaves, and when they 
 were not so built, the churches of the whites were used by them. 
 In the cities and larger towns there were churches especially 
 erected for their use, and a missionary in charge of them. 
 Also there were Sunday-schools, leaders, and local preachers. 
 The results of this great work told upon the negro population. 
 Polygamy, at one time so extensively practiced among them, 
 ceased among those under Methodist influence. Many colored 
 families otherwise not legally united in the marriage relation 
 became as practically so as were those of the whites. Thefts, 
 drunkenness, gaming, and profanity were very rare among the 
 colored people to whom the missionary had access. There 
 were over two hundred thousand members of color in the 
 Methodist Episcopal Church, South, at the time when General 
 Lee surrendered. For years, too, the laws prohibiting negroes 
 learning to read were of no force, and only existed in the letter. 
 There were many colored preachers who read well, and em- 
 bellished the Christian character with all the graces of an 
 upright life, and preached with power. Other Christian 
 Churches had done a labor of love for the spiritual melioration 
 of these once benighted sons and daughters of Ham. Yet to 
 none do they owe a greater debt of gratitude than to the 
 people called " Methodists." 
 
264 THE WESLEY MEMORIAL VOLUME. 
 
 But we should give a very imperfect view of what Method- 
 ism has done for the negro if we should confine it to those 
 sections in which the negroes were in large numbers, and to 
 that body of Southern Methodists which had them specially in 
 charge. 
 
 In the larger cities of the North, while there were not many 
 negroes, there were enough to form considerable congregations, 
 and in New York, Philadelphia, Boston, and Washington, 
 negroes were gathered together in Methodist Churches. There 
 were several different Church organizations in the North, differ- 
 ing only in government, which were laboring to evangelize 
 and educate the colored race. These were the Zion Methodists, 
 the African Methodists, and the Methodist Episcopal Church. 
 In every State these Churches are found ; and in all of the 
 States many of highest position and of largest means are con- 
 nected with them. 
 
 Before the war the African Methodists had a university in 
 Ohio, and had her quota of lettered and educated clergymen. 
 
 The war came on, but the work among the colored people 
 was not suspended ; still the faithful missionary went to his 
 field ; still he breathed the often deadly malaria of the swamps ; 
 still he trusted his life and the lives of his family to a people 
 whom the world expected, with ax and brand, to carry death 
 and ruin wherever the white man was powerless to protect 
 himself ; and still the Christian negro patiently waited for the 
 end. Even where he loved his master, he longed for freedom ; 
 and yet he felt no stroke for freedom, dear as it was, should 
 be a bloody one. He simply waited. The Methodist had 
 always been his friend. Many of the largest slave-holders 
 were Methodists, and many were, like Nathaniel Gilbert, not 
 unconcerned for their slaves. The Church had labored 
 bravely, and was now rewarded in the greatness of the harvest ; 
 but the war ended, and freedom came to the negro. 
 
 Other Methodist bodies now had full access to the South, 
 and with great zeal entered upon the work. 
 
WESLEY AND THE COLORED RACE. 265 
 
 The Methodist Episcopal Church, South, impoverished by 
 the war, and scarcely able to survive the shock she had re- 
 ceived, was unable to keep up the work she had begun and 
 continued for so long a time. She could barely hold the 
 ground she had gained. During the many years she had been 
 directing the evangelical work among the negroes she had 
 been training a body of colored ministers who were ready to 
 take the places vacated by the white itinerant and local 
 preachers. Many of. these retained their connection with the 
 Church South ; many of the ablest went with other bodies of 
 Methodists. There was now aroused a great interest in the 
 evangelization of the colored race on the part of the Northern 
 people. They felt that every obligation required that they 
 should do something for the negro, and at once they began 
 their work. They found the field already prepared and white 
 to the harvest. Preachers, leaders, and church buildings were 
 at hand. Culture was needed, and especially organization for 
 self-help, for hitherto the colored people had been provided 
 for by others. They must now learn to provide for them- 
 selves. The African Methodist Episcopal Church had a corps 
 of able bishops and a compact organization. So had the Zion 
 Methodists, who differed from the African Methodists in but 
 little more than name. The Methodist Episcopal Church, rich 
 and powerful, also came into the field. The Methodist Epis- 
 copal Church established schools and colleges, and has been 
 liberal and energetic. The other bodies have shown the same 
 zeal. The Methodist Episcopal Church, South, gave to the 
 colored Church which it had set up the Colored Methodist 
 Episcopal Church of America all the church buildings which 
 it had erected for its colored members, and saw it organized 
 for important and successful work. 
 
 The effects of Methodism upon the negro race in the South 
 and of the Baptists, the only other body of Christians who had 
 done much for the negroes was seen during and after the late 
 The negroes rose in no insurrection. They waited the 
 
266 THE WESLEY MEMORIAL VOLUME. 
 
 issue patiently, and when the end came and they were free, 
 they accepted their freedom as of God. No Christian leader 
 among them has ever been accused of any agitation that would 
 result in bloodshed. They felt that God in his providence had 
 said to the Christians of the South, " Take these sons of Africa 
 and train them for me, and in my time I will call for them.'" 
 The two colored men who have been members of the United 
 States Senate men who, according to all testimony, have been 
 noted for moderation, dignity, and purity were Methodists 
 and of Southern birth. The congregations of colored Meth- 
 odists thrown upon their own resources have nobly met the de- 
 mands, and now day-schools, and Sunday-schools, and churches 
 are found all over the country. 
 
 There is another result which we ought not to disregard. It 
 is the influence of Methodism in welding the hearts of the races 
 together. The white Methodists yearned toward their black 
 brethren. The preachers who had preached to them, the Sun- 
 day-school teachers who had taught them, the class-leaders who 
 had examined them, and the bishops who had watched over 
 them, could not be hostile to them, and the colored race could 
 not but feel warmly toward those who had led them to Christ. 
 So, while there was political division, there was religious fel- 
 lowship. As to the future it is full of promise. When Col- 
 quitt, the Democratic Governor of Georgia, leads the religious 
 services of the colored people, by far the most of whom are 
 opposed to his political views ; and when a Republican colored 
 Congressman from his salary appropriates a liberal part to sup- 
 port the family of his old owner impoverished by the war, 
 every thing points to peace between the races, and prosperity 
 for both ; and to this end we believe Methodism has been the 
 chief contributor. That the colored Methodists will always 
 remain divided we cannot think, but, as the Wesleyans have 
 their separate families, and the Methodist Episcopalians of 
 America theirs, so may the colored Methodists remain as they 
 are, differing in government, but Methodists in usage and creed. 
 
WESLEY AND THE COLORED EACE. 267 
 
 Although so wonderful a work has been done in the West 
 Indies and America, the negro race in this western world has 
 not alone been blessed. The tidal wave of blessing has swept 
 back upon the shores of Africa. 
 
 In Sierra Leone a Methodist missionary was found as early as 
 1811, but twenty years before he went there Methodist classes 
 had been formed. Methodism extended in all the coast coun- 
 try, and in 1839, nearly forty years ago, it reported over two 
 thousand members. Thence the Wesleyan missionary went to 
 Senegambia, then to the Lower Coast, then to the Ashantee 
 country, and then to the coast country near the Cape. America 
 sent missionaries to Liberia, while English Methodists supplied 
 their own dependencies. 
 
 The work in Africa has just fairly begun, and the colored 
 Churches in America are looking with eager eye to the day 
 when they can take their places beside the great evangelisms 
 of their white brethren. 
 
 To no race, we repeat, has Methodism been so true a bless- 
 ing as to the descendants of Ham. Among no people of any 
 race has it borne better fruits ; to none does it promise more. 
 Among no people is the name of John Wesley more vener- 
 ated, and no people sing the songs of Charles Wesley with 
 sweeter melody or heartiness ; and among no others is there a 
 purer type of faith and love, or greater devotion to Wesleyan 
 Methodism. 
 
WESLEY THE PEEACHEE. 
 
 WESLEY as an Organizer has usurped public attention to 
 such an extent as quite to obscure his character as a 
 Preacher. And yet, in his power and success as a preacher 
 was laid the foundation of all his power and success as an or- 
 ganizer. He was, in simple truth, the most awakening and 
 spiritually penetrative and powerful preacher of his age. 
 Whitefield was more dramatic, but less intense ; more pictorial, 
 but less close and forcible, less incisive and conclusive. In 
 Wesley's calmer discourses, lucid and engaging exposition laid 
 the basis for close and searching application. In his more in- 
 tense utterances, logic and passion were fused into a white heat 
 of mingled argument, denunciation, and appeal, often of a 
 most personal searchingness, often overwhelming in its vehe- 
 ment home-thrusts. Some idea may be gained as to the char- 
 acter of his most earnest preaching from his "Appeals to Men 
 of Eeason and Religion," especially the latter portions of the 
 first of these, and from his celebrated "Sermon on Free 
 Grace." 
 
 I am, of course, aware that the intimation I have now given 
 of the character of Wesley's preaching will surprise some, even 
 of my well-informed readers, and that it is not in accordance 
 with the popular conception of his preaching. It is many years 
 since the late Dr. James Hamilton, in an article in the " North 
 British Review," gave pictorial expression, in his own vivid 
 way, to the mistaken idea which had grown up in some quar- 
 ters respecting Wesley as a preacher. He sketched him as, 
 "after his morning sermon at the Foundery, mounting his 
 pony, and trotting, and chatting, and gathering simples, till he 
 reached some country hamlet, where he would bait his charger, 
 
WESLEY THE PREACHER. 271 
 
 and talk through a little sermon with the villagers, and re- 
 mount his pony and trot away again." A more unfounded and 
 misleading specimen of fancy painting than this it would be 
 impossible to imagine ; and one can only wonder where good 
 James Hamilton picked up the ideas or the fictitious informa- 
 tion which he deliberately put into this written form. He was 
 altogether at tault in his picture. As Wesley was, during the 
 greater part of his life, simply the most assiduous horseman, 
 and one of the most spirited of riders, in the kingdom, riding 
 ordinarily sixty miles (let it be remembered what the roads 
 were in the middle of the last century) day by day, besides 
 preaching twice or thrice, and not seldom riding eighty or 
 ninety miles in the day ; so, for many years, Wesley was fre- 
 quently a long preacher was often one of the longest preach- 
 ers of whom I have ever read or heard and never stinted him- 
 self of time when the feeling of the congregation seemed to 
 invite him to enlarge, and when opportunity favored. Of 
 course, however, he preached at all times many more short ser- 
 mons than long ones, because he preached commonly three 
 times every week-day, and four or five times on the Sunday, 
 and because his earlier sermons on the Sunday needed to be 
 over in time for his hearers to attend Church service. But 
 when he preached after Church hours, whether in the after- 
 noon or the later evening, and on special occasions, even 
 on the week-evening, he was, as I have said, for many 
 years often a very long preacher. Let me give some instances 
 of this, only premising that all the special instances of protract- 
 ed preaching which I am about to cite occurred after Wesley 
 had taken to field-preaching. He had been an earnest and not 
 unfrequently a long preacher before ; but it was not until he 
 began to address crowds of thousands in the open air that his 
 larger and grander powers as a preacher were called forth. 
 
 About sixteen or seventeen months after his conversion 
 Wesley writes in his Journal as follows, under date October 7, 
 1739, (Sunday :) 
 
272 THE WESLEY MEMORIAL VOLUME. 
 
 Between five and six I called upon all who were present (about three 
 thousand) at Stanley, on a little green, near the town, to accept of Christ 
 as their only "wisdom, righteousness, .sanctification, and redemption." 
 I was strengthened to speak as I never did before, and continued speak- 
 ing near two hours; the darkness of the night and a little lightning not 
 lessening the number, but increasing the seriousness of the hearers. 
 
 Wesley had already, before this service, preached three 
 times on that day ; and he preached yet once after it, " con- 
 cluding the day " by " expounding part of our Lord's Sermon 
 on the Mount to a small, serious company at Ebly." Five serv- 
 ices, therefore, that day, and among them one in which his 
 sermon alone was nearly two hours longj 
 
 On Friday, the 19th of the same month, Wesley preached at 
 Newport, in Monmouthshire, in the morning, and coming to 
 Cardiff about the middle of the day, he preached in the Shire 
 Hall twice in the afternoon at four, and again at six in the 
 evening. He had a large congregation "almost the whole 
 town" and, preaching from the six last beatitudes, he says, 
 " My heart was so enlarged I knew not how to give over, so 
 that we continued three hours." 
 
 On Sunday, June 13, 1742, he preached in Epworth church- 
 yard his own and his father's Epworth standing on his fa- 
 ther's tomb, and continued the service " for near three hours." 
 This was his fourth service that day. 
 
 On Wednesday, May 24, 1745, at Birstal, he "was con- 
 strained to continue his discourse near an hour longer than 
 usual, God pouring out such a blessing that he knew not how 
 to leave off." 
 
 On Whitsunday, the 14th of May, 1749, at Limerick, he 
 began to preach at five in the morning, and, there being no 
 liturgy and no lesson, but only the simplest service, three short 
 singings, one short prayer, and a final benediction, besides the 
 sermon, he yet kept tne congregation till near seven, " hardly 
 knowing how the time went." 
 
 At Whitehaven, on a Saturday evening in September, 1749, 
 
WESLEY THE PREACHEK. 273 
 
 he preached from six to eight a simple week-night service 
 which must have implied a sermon of not less than an hour and 
 a quarter long ; and at eight he met the Society. 
 
 These instances may suffice to show how Wesley enlarged 
 under special influences. Even when he was more than ' sev- 
 enty years of age, he sometimes, on a week-night evening, was 
 so drawn out as to " preach a full hour " in the open air as, 
 for instance, in the market-place of Caermarthen, on the 21st 
 of August, 1777. 
 
 In the article to which I have referred it was said, that while 
 Wesley could "talk through a little sermon with the villagers," 
 he "seldom coped with the multitude." In the "Wesleyan 
 Methodist Magazine " for December, 1847, will be found a 
 paper from the pen of the venerable Thomas Jackson, who died 
 in 1873, in the ninetieth year of his age, which examines and 
 reproves the errors of that article. Mr. Jackson thus deals 
 with the point now under notice : 
 
 That he preached to " villagers" so as to be understood by them, as 
 his blessed Lord had done, will not be denied ; but that he u seldom 
 coped with the multitude " is notoriously at variance with fact. No 
 man was accustomed to address larger multitudes or with greater suc- 
 cess. At Moorfields, Kennington Common, Kingswood, Bristol, New- 
 castle, in Cornwall, Staffordshire, and Yorkshire, immense multitudes 
 of people were accustomed to congregate around him through a long se- 
 ries of years, and that with undiminished interest; and it may be fairly 
 questioned whether any minister in modern ages has been instrumental 
 in effecting a greater number of conversions. He possessed all the essen- 
 tial requisites of a great preacher; and in nothing was he inferior to his 
 eminent friend and contemporary, except in voice and manner. In re- 
 spect of matter, language, and arrangement, his sermons were vastly 
 superior to those of Mr. Whitefield. Those persons who judge of Mr. 
 Wesley's ministry from the sermons which he preached and published in 
 the decline of life, greatly mistake his real character. Till he was enfee- 
 bled by age, his discourses were not at all remarkable for their brevity. 
 They were often extended to a considerable length, as we learn from his 
 Journal ; and yet, according to his oft-repeated statements, he did not 
 know how to leave off and dismiss the people, for his mind was full of 
 
274 THE WESLEY MEMOKTAL VOLUME. 
 
 evangelical matter, and his heart was richly charged with heavenly zeal. 
 In a sense higher than ever entered into the thoughts of Archimedes, as 
 he himself states, he was often ready to exclaim, when addressing vast 
 multitudes in his Master's name, " Give me the where to stand, and I 
 will move the world ! " 
 
 Such is the testimony of Thomas Jackson, the author of the 
 full and admirable " Life of Charles Wesley," and the very 
 accurate editor of Wesley's voluminous works ; who was him- 
 self born before the death of Wesley ; who made all that re- 
 lated to him his life-study ; who knew well some of the men 
 who had known Wesley best ; and who should himself have 
 accomplished for the life of John Wesley what 'he has so ex- 
 cellently done as the biographer of Charles. The case being 
 as Mr. Jackson has stated it, and as the extracts from the Jour- 
 nal, which have been given, prove it to have been, it is proper 
 to explain how the erroneous ideas which have been current as 
 to the character of his preaching have originated. Three 
 causes may be assigned to account for them. 
 
 One is hinted at by Mr. Jackson in the extract we have given. 
 Mr. Wesley's was a very long life. Those of his people who 
 had known him in his prime of strength and energy had died 
 before himself. The traditions as to his preaching which have 
 been current during the last half century have been mostly 
 derived from those who had only heard him in his extreme old 
 age, and, in many instances, on his hasty visits from place to 
 place, when he would preach at seven o'clock on the week- 
 night evening, or at five o'clock in the morning. 
 
 But another, and, perhaps, more influential cause, has been, 
 that an inference as to the length and style of his spoken ser- 
 mons has been erroneously drawn from his published sermons. 
 How unwarranted any such inference must be, may be shown 
 by a remark of his elder brother Samuel, made at the very 
 beginning of Wesley's preaching career, and before he had 
 begun field-preaching. In a letter addressed to Charles Wes- 
 ley, but which refers to both the brothers, Samuel says, under 
 
WESLEY THE PEEACHEE. 275 
 
 date of December 1, 1738 : " There is a most monstrous 
 appearance of dishonesty among you ; your sermons are 
 generally three quarters of an hour or an hour long in the 
 pulpit, but when printed are short snips ; rather notes than 
 
 sermons." 
 
 If this was the case so soon after the brothers had broken 
 away from the bondage of sermon-reading in the pulpit, it 
 is certain that, in after years, except in special cases such 
 as a sermon to be preached before the University Wesley's 
 written sermons, which were ordinarily compositions having 
 a definite purpose of theological statement and definition, 
 must be regarded as altogether different in character from 
 his preached sermons, delivered extempore, often after little 
 or no written preparation. "Wesley the Preacher was teth- 
 ered by no lines of written preparation and verbal recollec- 
 tion ; he spoke with extraordinary power of utterance out of 
 the fullness of his heart. 
 
 Still another cause of the error I have been exposing must 
 probably be found in the urgency with which Wesley, in 
 various places, enjoins on his preachers, as a rule, to preach 
 short, and the emphatic way in which he insists to them on 
 the evils of long preaching. But it must be remembered 
 that the great majority of Wesley's preachers were men 
 whose stock of knowledge was very small, and who had re- 
 ceived no intellectual training whatever. They resembled the 
 plainest and most fervid of the Methodist local preachers or ex- 
 horters of to-day. The same rule could not be applicable to 
 him as to them. But, indeed, the great Methodist preachers 
 of Wesley's lifetime his most powerful lay helpers were, as 
 a matter of fact, none of them short preachers, while most of 
 them were often, if not usually, very long preachers. Such 
 were Walsh and Bradburn and Benson and Clarke. 
 
 The fact, at any rate, is as I have stated it, so far as respects 
 the preaching of Wesley ; and I may add in passing, that for 
 not a few years Charles Wesley was as long and often as pow- 
 
276 THE WESLEY MEMORIAL VOLUME. 
 
 erf ul a preacher, even as he was as hard-riding and hard-work- 
 ing an itinerant evangelist, as his brother John. 
 
 In showing that Wesley, instead of being a talker of neat 
 little sermons, was, in his prime of life, frequently a long 
 preacher, and sometimes one of the longest preachers of whom 
 we have any knowledge, I have not only shown how mistaken 
 has been the popular tradition respecting his special character- 
 istics as a preacher, but I have also proved that there must 
 have been a remarkable charm about his preaching. None but 
 a very eloquent speaker could have held thousands of people 
 intently listening to him for two or three hours together in the 
 open air. I have to add that, as I have already intimated, he 
 was a singularly powerful preacher. Southey has given con- 
 clusive evidence as to this point, in the interesting chapter in 
 the first volume of his biography of Wesley, entitled, " Scenes 
 of Itinerancy." No one, indeed, has done such justice as 
 Southey to Wesley's gifts as a preacher. Not only in the 
 " Life of Wesley," but in " The Doctor," and in his " Com- 
 monplace Book," he has given evidence of the careful study 
 and the full appreciation with which he has realized the 
 preaching powers of Wesley. The able and eloquent Ameri- 
 can historian, Stevens, gives some striking incidents to show 
 how great that power was. " In the midst of a mob, ' I called,' 
 Wesley writes, i for a chair ; the winds were hushed, and all 
 was calm and still ; my heart was filled with love, my eyes 
 with tears, and my mouth with arguments. They were 
 amazed ; they were ashamed ; they were melted down ; they 
 devoured every word.' That," says Dr. Stevens, " must have 
 .been genuine eloquence." Doubtless it was, and the very 
 words the vivid, affecting style of the description here quoted 
 from Wesley himself may serve to intimate what was part of 
 his special power as a speaker. 
 
 Like many terse, nervous writers, Wesley was not only a 
 nervous but a copious speaker. His worlds flowed in a direct, 
 steady, powerful, sometimes a rapid, stream, and every word 
 
WESLEY THE PREACHER. 277 
 
 told, because every word bore its proper meaning. With all 
 the fullness of utterance, the genuine eloquence, there was no 
 tautology, no diffuseness of style, no dilution. Close logical, 
 high verbal, adequate philosophic, culture had, in the case of 
 Wesley, laid the basis of clear, vivid, direct, and copious ex- 
 tempore powers of speech. Culture and discipline, such as had 
 prepared Cicero for his oratorical successes, helped to make 
 "Wesley the powerful, persuasive, at times the thrilling and 
 electrifying, preacher which he undoubtedly was. 
 
 What a picture is that given of the effects of Wesley's 
 preaching in connection with his famous visit to Epworth! 
 For eight evenings in succession, in that splendid early sum- 
 mer season, he preached to vast crowds from his father's tomb, 
 and his last discourse was his most powerful and prolonged, 
 and was addressed to the largest multitude. The circum- 
 stance, however, to which I refer, took place not on the last 
 day of his preaching, but the day immediately preceding, (Sat- 
 urday, June 12, 1742.) "While I was speaking several 
 dropped down as dead ; and among the rest such a cry was 
 heard of sinners groaning for the righteousness of faith as al- 
 most drowned my voice." "I observed a gentleman there 
 who was remarkable for not pretending to be of any religion 
 at all. I was informed he had not been at public worship of 
 any kind for upward of thirty years. Seeing him stand as mo- 
 tionless as a statue, I asked him abruptly, f Sir, are you a sin- 
 ner ? ' He replied with a deep and broken voice, c Sinner 
 enough ; ' and continued staring upward till his wife and a 
 servant or two, who were all in tears, put him into his chaise 
 and carried him home." The stricken, staring, statue-like mas- 
 ter, the weeping wife and servants what a picture, I say, 
 have we here ! 
 
 That Wesley's preaching was attended by more powerful 
 and penetrating immediate results than that of any of his 
 famous contemporary Methodist preachers, is notorious ; but it 
 
 has been thought difficult to understand this. He was not, as I 
 18 
 
278 THE WESLEY MEMORIAL VOLUME. 
 
 have said, a pictorial or dramatic preacher, like his great preach- 
 ing contemporary, Whitefield ; but whereas Whitefield, power- 
 ful preacher as he was, was yet more popular than powerful, 
 Wesley, popular preacher as he was, was yet more powerful in 
 comparison with his fellows than he was popular. 
 
 There is really, however, no special mystery about the power 
 of Wesley's preaching. All we know of his earlier preaching, 
 under special circumstances, would lead to the conclusion that 
 he could not but be a singularly powerful preacher. His invaria- 
 ble terseness of phrase and style prevented him from ever being 
 tedious. His full and ready flow of thoughts, as well as of fit 
 words, carried his audience with him. He was most pleasant 
 in manner, pellucid in statement, fresh and lively throughout, 
 and so frequent, so continuous, I might almost say, in his per- 
 sonal application of what he was saying, making his doctrine to 
 tell at every point throughout his discourse, that he never al- 
 lowed the attention of his congregation to slumber. The cele- 
 brated Kennicott, at that time an undergraduate at Oxford, 
 heard Wesley preach his last sermon before the University, in 
 1744, a flaming, searching, intrepidly faithful sermon. Apart 
 from its severity, he admired the sermon greatly, and was 
 evidently very much impressed by the personality of the 
 preacher. " His black hair," he says, " quite smooth, and 
 parted very exactly, added to a peculiar composure in his 
 countenance, showed him to be an uncommon man." He 
 speaks of his "agreeable emphasis" in reading. He refers 
 <with approval to "many just invectives" in his sermon, but 
 'with disapproval to " the zeal and unbounded satire with which 
 he fired his address when he came to what he called his plain, 
 practical conclusion." If " his censures " had only been 
 "moderated," and certain portions omitted, Kennicott says, 
 "I think his discourse, as to style and delivery, would have 
 been uncommonly pleasing to others as well as to myself." 
 He adds, " He is allowed to be a man of great parts." 
 
 Cowper's lines on Wesley will not be forgotten while we are 
 
WESLEY THE PREACHER. 279 
 
 on the subject of his preaching. They were written when the 
 fire and flame of Wesley's early manhood were long gone by. 
 He speaks of him as one 
 
 "Who, when occasion justified its use, 
 Had wit as bright as ready to produce ; 
 Could fetch from records of an earlier age, 
 Or from philosophy's enlightened page, 
 His rich materials, and regale your ear 
 With strains it was a privilege to hear. 
 Yet, above all, his luxury supreme, 
 And his chief glory, was the gospel theme : 
 There he was copious as old Greece or Rome, 
 His happy eloquence seemed there at home; 
 Ambitious not to shine or to excel, 
 But to treat justly what he loved so well." 
 
 I apprehend that the last four lines give a most true and 
 happy description of Wesley's ordinary ministry, while Kenni- 
 cott's description enables us in some measure to understand the 
 fire and intensity which characterized his preaching on special 
 occasions, and in the prime of his life. 
 
 Dr. Stevens has dwelt on the authority with which Wesley 
 spoke, the calm command which belonged to his presence and 
 gave weight and force to his words. No doubt there was this 
 characteristic always about Wesley's person and presence. 
 Gambold testifies to the same effect in regard to Wesley in his 
 early Oxford days. Calm, serene, methodical, as Wesley was, 
 there was a deep, steadfast fire of earnest purpose about him ; 
 and, notwithstanding the smallness of his stature, there was an 
 elevation of character and of bearing visible to all with whom 
 he had intercourse, which gave him a wonderful power of com- 
 mand, however quiet were his words, and however placid his 
 deportment. But the extraordinary power of his preaching, 
 while it owed something, no doubt, to this tone and presence 
 of calm, unconscious authority, was due mainly, essentially, to 
 the searching and importunate closeness and fidelity with which 
 
280 THE WESLEY MEMORIAL VOLUME. 
 
 he dealt with the consciences of his hearers, and the pas- 
 sionate vehemence with which he urged and entreated them 
 to turn to Christ and be saved. He had not the "gift 
 of tears," as Whitefield had, or as Charles Wesley had, whose 
 preaching appears to have been, in several respects, interme- 
 diate in character between that of his brother John and of 
 his friend Whitefield ; yet Wesley was often moved to tears 
 as he pleaded with his hearers, and oftener still was the 
 means of moving multitudes that heard him to tears. At 
 times, however, his onset in applying his subject to the 
 lives, the cases, the consciences of his hearers, was too intense, 
 too direct, too electrical to be answered by tears. His words 
 went with a sudden and startling shock straight home into the 
 very core of the guilty sinner's consciousness and heart, and 
 cries, shrieks, sudden fits, cases of fainting and insensibility, 
 men and women "dropping down as dead," as if they had 
 been physically struck by a blow from some terrible engine, by 
 a stone from a catapult, or a ball from a cannon, were the fre- 
 quent consequence. And yet it was not that Wesley used 
 stronger words than other preachers ; not that he used high 
 word-coloring or exaggerated expressions; the contrary was 
 the case. Kather, it was that, using simpler and fewer words 
 than others to express the truth going straighter to his pur- 
 pose, and with less word-foliage, less verbiage, to shroud or 
 overshadow his meaning the real, essential truth was more 
 easily and directly seen and felt by the hearer. There was 
 less of human art or device ; the language was simpler and 
 more transparent; and so the truth shone more clearly and 
 fully through. There was less in language of what " man's 
 wisdom teacheth ; " less of what was fanciful, or elaborate, or 
 artificial, and therefore there was more of the Spirit's opera- 
 tion ; more of " the demonstration of the Spirit and of power." 
 So far as any mere written composition can give an idea of how 
 Wesley preached when his aim was specially to convince and 
 awaken, perhaps his last sermon before the University and the 
 
WESLEY THE PREACHEK. 281 
 
 wonderful "applications" contained in his first "Appeal to 
 Men of Eeason and Religion " may help us to such an idea ; 
 but it must' always be remembered that no written composi- 
 tions can really approach the energy and directness with which 
 Wesley preached when vast crowds hung upon his lips, to 
 whom he was declaring, as in Epworth church-yard, " the 
 whole counsel of God." 
 
 Of the clear, strong, intense style in which Wesley could, if 
 he felt it to be necessary, combine doctrinal argument with 
 declamatory invective of the most scathing terribleness, we 
 have an instance in his famous sermon on " Free Grace." But 
 for the publication of that sermon we should at the present 
 time have had no conception of what his powers were in that 
 kind ; and it was owing only to very special circumstances, and 
 much against his liking, that Wesley felt himself constrained 
 to publish that sermon. 
 
 It is well known that Dr. Johnson had a great reverence 
 for Wesley, and much enjoyed his society. In a letter to 
 Wesley himself, he compliments him as " Plato." Cowper, 
 also, in the lines we have quoted, refers to Wesley's power in 
 social conversation of bringing forth the treasures of ancient 
 philosophy. Let any competent judge read the plainly 
 written but elevated and beautiful sermon on "The Original 
 of the Law," and he will at once recognize the impress of a 
 mind which, while it avoided all display of learning, was 
 deeply imbued with the training and results of philosophy of 
 the highest and best philosophy, whether ancient or modern 
 so far as philosophy had advanced in Wesley's day. 
 
 Wesley had been an excellent . preacher of his kind, though 
 not as yet evangelical, before he went to America. His beau- 
 tiful sermon on the " Circumcision of the Heart," preached 
 before the University of Oxford in 1733, is one of several ser- 
 mons included in his " Works," which afford decisive evidence 
 on this point. His style also a style which the best judges, 
 euch as Southey, have agreed in greatly admiring, and which, 
 
282 THE WESLEY MEMORIAL VOLUME. 
 
 indeed, no one who understands and loves clear, pure, pleasant 
 English can fail to admire seems to have been already formed 
 at that period, although its full power was not as jet developed ; 
 it was awaiting development under the inspiration of full Chris- 
 tian tenderness and zeal. But it was not until after he had 
 become Bohler's disciple that preaching came to be recognized 
 and felt by himself to be his great work, or that the character- 
 istic power of his preaching was brought out. It was his per- 
 ception of the doctrine of salvation by faith which not only 
 transformed him thereafter into a preacher, as his first and 
 greatest calling, but which also breathed a new soul into his 
 preaching. When he began to preach this doctrine his 
 hearers generally felt that a new power accompanied his 
 preaching ; and, at the same time, the clergy and the orthodox 
 Pharisaic hearers felt that a dangerous, startling, revolutionary 
 doctrine was being proclaimed. Wherever he preached 
 crowds flowed in larger and larger volume to hear him ; but, 
 at the same time, church after church was shut against him. 
 As Gambold wrote in a letter to Wesley, it is the doctrine of 
 salvation by faith which seems to constitute the special offense 
 of the cross. This, at any rate, in Wesley's days, was the one 
 doctrine which clergymen and orthodox church-goers would 
 not endure. Short of this almost any thing might be preached, 
 but on no account this. The University of Oxford would 
 endure the high doctrine as to Christian attainment and conse- 
 cration taught in the sermon on " The Circumcision of the 
 Heart," but it would not endure the doctrine of salvation by 
 faith, which ten years later, the same preacher would have set 
 forth before his University. The reason would seem to be 
 twofold : the evangelical doctrine of salvation by faith strips 
 men altogether of their own righteousness, laying them all low 
 at the same level in presence of God's holiness and of Christ's 
 atonement, as needing divine pardon and divine renewal ; and 
 it also teaches the " real presence " of the divine Spirit, insists 
 upon the present supernatural power of God to inspire repent- 
 
WESLEY THE PREACHER. 283 
 
 ance and faith and to renew the soul the present supernatural 
 power of Jesus Christ to save the sinner. Such a doctrine is 
 " spiritual ; " it enforces the living power and presence of 
 spiritual realities; it is accordingly "foolishness" and a 
 "stumbling block" to the "natural man." The "natural 
 man" receiveth not these "things of the Spirit of God." " The 
 doctrine of high Christian holiness may be regarded as but 
 another, and the highest, form of moral philosophy, of select 
 and virtuous Christian culture. The doctrine of salvation by 
 faith, through grace, is one which humbles utterly the pride of 
 human understanding, and of merely human virtue. It wa8 
 when Wesley became the preacher of this doctrine that he 
 became a truly and fully Christian preacher. It was not a new 
 doctrine; it was the doctrine of the apostles, the reformers, 
 and even of the homilies and formularies of the Church of 
 England itself ; but in a sense-bound and heartless age it had 
 been almost utterly forgotten. To revive it by the ordinance 
 of preaching became henceforth Wesley's great life-work. He 
 became, above all things, himself a preacher, and he founded 
 a preaching institute ; with preaching, however, always associ- 
 ating close personal and individual fellowship. 
 
 The whole of Methodism unfolded from this beginning. To 
 promote preaching and fellowship was the one work, fellowship 
 including a perpetual individual testimony of Christian believ- 
 ers as to salvation by grace, through faith. Preaching and fel- 
 lowship this was all from first to last; true preaching, and 
 true, vital, Christian fellowship, which involved opposition to 
 untrue preaching, and to fellowship not truly and fully Chris- 
 tian. From this unfolded all Wesley's life and history. His 
 union for a season with the Moravians, and then his separation 
 from them, when their teaching became, for the time, mixed 
 up and entangled with demoralizing error ; the foundation of 
 his own Society that of " the people called Methodists ; " his 
 separation from his brother Whitefield and from Calvinism ; 
 his field preachings ; his separate meeting-houses and separate 
 
284 THE WESLEY MEMORIAL VOLUME. 
 
 communions ; his class-meetings, and band-meetings, and all 
 the discipline of his Society ; his conference and his brother- 
 hood of itinerant Methodist preachers; his increasing irregu- 
 larities as a Churchman ; his ordinations, and the virtual though 
 not formal or voluntary separation of his Societies from the 
 Church of England ; all resulted from the same beginning 
 from his embracing " the doctrine of salvation by f aith." 
 
WESLEY AS AN ITINERANT. 
 
 THE absolute demonstration of John Wesley's great work 
 is, that it stands the scrutiny of the age and the test of 
 time. During his life he was diversely interpreted. Well 
 nigh worshiped by his adherents as a saint, he was ridiculed 
 and denounced by others as an enthusiast, a fanatic, a schis- 
 matic. Even those who admired the man, and pondered with 
 wonder his tireless labors and unexampled achievements, 
 misconceived his motives, and utterly failed to compre- 
 hend his true character. The grandeur and magnitude of a 
 mountain do not impress us while standing in its shadow as 
 when, from some conspicuous eminence, the eye takes in its 
 vastness and altitude. Comparison comes in to aid us in our 
 estimate, and the prominence which was hidden by nearness of 
 position looms up from the distant point of observation. The 
 men of Wesley's time did not and could not understand him. 
 The antagonisms of his day provoked prejudices, exaggerated 
 alike his virtues and his infirmities, and the controversies 
 about his opinions and methods left contemporaneous judgment 
 suspended and vibrating with the unresting winds which blew 
 upon him. Between friends and foes opinions were so conflict- 
 ing and extreme as to leave the intermediate classes in blank 
 dubiety. 
 
 The peculiar sanctity of the man, extravagant, as the world 
 thought,. yet always consistent with itself the spirituality of 
 his experience and his teachings, in offensive contrast with the 
 prevailing type of religion his broad views of the gospel, its 
 power and mission, in opposition to the narrow and partial 
 theology then prevalent all these gave to his opponents a great 
 advantage in turning the popular current against him. Hence 
 
286 THE WESLEY MEMORIAL VOLUME. 
 
 Wesley was a well-abused man. Hated, persecuted, maligned, 
 he was sifted as wheat ; and yet, surviving all these agitations, 
 and holding on the even tenor of his way, he lived to see the 
 inauguration of that change in thought and feeling which has 
 at last assigned him a place in Westminster Abbey, and thus 
 secures a posthumous immortality to him, who, at one time, by 
 the great majority of a lifeless Church and an ungodly nation, 
 was not considered fit to live at all. 
 
 The original fact, long doubted, denied, and obscured by mis- 
 conceptions, false charges, and direct efforts to break down his 
 influence and authority, has now crystallized in the universal 
 conviction that he was a great man, a representative man ; great 
 in his natural endowments, his scholarship and culture, and yet 
 greater still in the singleness of his consecration and the un- 
 wearied outlay of all his powers for the good of his race. For 
 self-denial, heroic devotion, and protracted service, there is 
 hardly a peer to be found in the annals of human history. 
 
 However great Wesley was as an organizer whatever his 
 administrative talents as an original gift, and however these 
 were developed, by early training in his father's house, by his 
 mother's genius and piety, and his long scholastic career yet 
 his success was the result, not so much of his real statesman- 
 ship, as of the subordination of his plans to apostolic prece- 
 dent and providential suggestion. But this may be rightfully 
 called the truest and highest ecclesiastical statesmanship. The 
 church system of which he was the founder was not the elab- 
 oration of his intellect ; not spun and woven from a pattern 
 conceived in his own mind; but was adopted in detail, one 
 thing at a time, and at long intervals, as experience intimated 
 a want or providence opened the way. Those familiar with 
 the rise and progress of Methodism will see the reason and 
 propriety of these views. Leaving out the many illustrations 
 which Wesley's history furnishes, this paper must be confined 
 to a single fact and feature the itinerancy. 
 
 Called of God to preach, authenticated by the Church, and 
 
WESLEY AS AN ITINERANT. 287 
 
 yet disowned, rejected, and driven out by the ecclesiastics, 
 Wesley had no alternative but infidelity to his trust and his 
 convictions of duty, or, leaving the houses of worship, to go 
 out into the highways and hedges. His first circuits were 
 improvised. He had no plan but readiness to enter every 
 open door, to obey the call of the people, to be instant in 
 season and out of season. Turning away from settled con- 
 gregations, organized with stated services, he went to the 
 outcasts, the overlooked, the forgotten. He could not fore- 
 cast the future, and had no idea " whereunto this thing would 
 grow." Obedient to the heavenly vision, and working in 
 harmony with the spirit of all grace and truth, "mightily 
 grew the word of God and prevailed." The success of the 
 movement necessitated provision to conserve its fruits. God 
 met the emergency by thrusting out helpers and co-laborers. 
 How Wesley hesitated about the recognition of these irregu- 
 lar, un ordained men, and how he was overcome by the sage 
 and timely warning of his mother, are facts on record, " known 
 and read of all." 
 
 Right here the plan began to unfold and assume shape ; 
 and it grew and grew, and is growing yet all its possibili- 
 ties being still future. More than a century of work and 
 progress has not exhausted its vitality, or revealed any want 
 of adaptation to the changing phases of human society. 
 
 Outside of Methodism, the idea always prevailed that itiner- 
 ancy was an admirable pioneer arrangement, well suited to a 
 frontier population, to new settlements, to a crude state of 
 social life, but wholly unfit for stable, well-established com- 
 munities. On the basis of this plausible view the Methodist 
 Church has been regarded as a forerunner, whose sole func- 
 tion was to prepare the way for the settled pastorate of other 
 denominations. We do not mean to assail other people or 
 their ways, or to dogmatize in behalf of Methodism; but the 
 argument for a settled ministry, or even for a long term, 
 has always seemed to ignore the self-conserving power of a 
 
288 THE WESLEY MEMORIAL VOLUME. 
 
 true Christianity as found in the regenerate, and doubtless, 
 as originally intended to operate for the protection of the 
 local interests of Christ's kingdom. The ministry, according 
 to the pattern shown us in the gospel, were to be left free 
 for the work of aggression upon the world of unbelievers ; 
 but the policy of the Churches generally has reversed the 
 divine order. They have limited the preacher's field cir- 
 cumscribed him- merged the herald in the pastor, and taught 
 those who ought to live piously by their personal faith and 
 communion with God, and through active labor in their local 
 sphere for the benefit of others, to be dependent, and therefore 
 feeble and inefficient. The sheep ought to do their own graz- 
 ing, and not wait to be fed by hand. The Methodist Church, 
 in order, as it is assumed, to compete with other denominations, 
 has largely modified her peculiar system, and by every modifi- 
 cation enfeebled herself. Almost every extension of the pas- 
 toral term is a loss of aggressive power of the real efficiency 
 of the ministry in building up the Church without adequate 
 compensation in the conservation of her members. This is not 
 the place to discuss the question now agitating the Church in 
 some sections; nevertheless, the thoughts which follow may 
 prove suggestive, and help to a right settlement. 
 
 <c Go ye into all the world, and preach the gospel to every 
 creature." Nothing but an itinerant ministry can execute this 
 command. So the apostles seem to have understood it, and, 
 though few in number, they well nigh fulfilled the commission 
 in their day. The history of the Church all along has verified 
 the general idea of the indispensableness of the itinerancy, in 
 that religion has been stagnant and declined when the ministry 
 lacked aggressiveness, and progressive when they left their 
 nests and stretched into " the regions beyond." The mission- 
 ary operations of the day is the great representative fact of the 
 Christian religion now ; and the signs of life and fruitfulness 
 at home are but the reflex results of zeal expended abroad. No 
 Church can prosper that does not work outside of her private 
 
WESLEY AS AN ITINERANT. 289 
 
 inclosures. The attempt to preserve and perpetuate herself 
 without enlargement and succession, made sure by aggressive 
 zeal and enterprise, will be at the cost of spiritual power, and 
 sooner or later of life itself. 
 
 As a rule and a policy the settled pastorate (and, of course, 
 all approximations to it are subject to the same discount) is 
 maintained and defended by views which, unwittingly per- 
 haps, nevertheless effectually, interfere with those spiritual in- 
 fluences that alone give power to preaching and stability to 
 profession. " Not by might nor by power, but by rny Spirit, 
 saith the Lord," is an expression which affirms a principle in 
 the administration of grace that is not to be confined in its ap- 
 plication to the terms employed, but extends to every affiliated 
 thing that is made a ground of reliance for religious results. 
 The primary, all-absorbing object of the Christian ministry is, 
 or ought to be, the conversion of sinners. The Church should 
 recognize and conform to this idea in her plan of service as di- 
 rectly as the preacher himself. Now the end proposed is to be 
 reached purely and exclusively by the Spirit's demonstration 
 and power. Hence every thing, however harmless or even de- 
 sirable in itself abstractly considered, which intervenes in the 
 preconceptions of the Church as necessary or even auxiliary to 
 the success of the word, forestalls the divine plan, grieves the 
 Spirit, and dooms the ministry to defeat ! 
 
 The notion that to be useful a preacher must know the peo- 
 ple and be known by them that there must be reciprocal fel- 
 lowship, the result of acquaintance and social intercourse that 
 manner, style, and gifts must harmonize with the conventional 
 tastes and aptitudes of the audience, is all a simple fallacy, 
 plausible but delusive. Indeed, the better suited the people 
 are in these respects the more contented with the fitness and 
 adaptation of the instrument and the human proportion of 
 means to ends the less likely is success. There may be mutual 
 delight and satisfaction between pastor and people, but there 
 may be no revival of the work of God. The man in the pulpit 
 
290 THE WESLEY MEMORIAL VOLUME. 
 
 may be pious and consecrated, but, exalted and magnified by the 
 estimate of the people as though he alone were " somewhat," a 
 jealous God cannot give fruit to his preaching without seeming 
 to indorse a vital error in the mind of the Church. Paul may 
 plant, Apollos water, but God alone can give the increase. 
 There is a world of planting and watering going on, but the 
 increase is not proportionate. "Why?" is a great question. 
 These modern Church arrangements remind one of the servant 
 Gehazi with the prophet's staff laid upon the dead child. 
 There is no life till the Master come, and when he comes he 
 will not operate till the room is emptied. The prophet must 
 be alone with God and the dead. My observation is, that the 
 most popular preacher the man most desired by the Churches 
 is most frequently the least useful. The sermon which does 
 not do the work of Christ upon the souls of men may be intel- 
 lectually great, yet, in a true gospel sense, it is labor lost. In 
 the history of the Church it is a suggestive fact, that commonly 
 as a preacher grows famous the visible results of his labor 
 diminish in number and value. Talents, reputation, influence, 
 are all elements of usefulness, and they would be effective if 
 they were not complicated with fundamental errors which 
 dishonor the Spirit, and thus provoke the Almighty to leave 
 the Church to her idols. 
 
 The Lord will not give his glory to another ; and when the 
 Church undertakes to determine the time and the methods and 
 the instruments by and through which he must work, if at all, 
 no marvel if an offended God resents the impertinence and de- 
 clines copartnership in the scheme. Many a good man is cur- 
 tailed in his usefulness by the adulation of the people, by their 
 dependence upon him, making flesh their arm instead of shut- 
 ting themselves up to faith in God. The opinions and the 
 feelings, the affections and the confidence, which stand like 
 a wall between the preacher and the Spirit, forbidding his 
 co-operation lest he patronize an unscriptural, mischievous 
 error, are all fostered by long, pleasant association, and they 
 
WESLEY AS AN ITINERANT. 291 
 
 mar the efficiency of the pulpit and dilute the piety of the 
 Church. 
 
 Mr. "Wesley's plan of subpastors under the name of " class- 
 leaders," among whom the Church members were parceled out 
 for a stated weekly meeting and for general oversight, met the 
 necessities of the case, both as to loving guardianship and disci- 
 pline, while yet the preachers had time for study and travel, 
 and daily ministrations to the outside world. As one of the 
 grand sequences of this order of things, well nigh every public 
 service was signalized by the conversion of sinners. The 
 Church looked for this result, prayed for it, and felt that the 
 service was largely a failure without it. The preachers ex- 
 pected it, chose their subjects accordingly, and pressed the 
 truth to this issue. Can any body tell why it is that in these 
 days so many sermons of good men are barren of good results ? 
 In view of the genius and mission and promises of Christianity 
 the pentecostal example, apostolic times, and the exploits of our 
 fathers " these things ought not so to be." Nor would they, if 
 all parties had not given up those dominant, vitalizing convic- 
 tions as to the nature and privileges of the Church and the spe- 
 cial functions of the pulpit, and substituted them by human 
 ideas and methods and dependencies, such as time, mutual ac- 
 quaintance, protracted services, and all that personal influence 
 which is supposed to cluster about the long-known and much- 
 loved pastor. The secret of power is in divine truth, the 
 prayer of faith, and the baptism of the Holy Ghost. These 
 cannot be supplemented. Nor do they need it. If we attempt 
 it we offend, repel the blessing, and defeat ourselves. At this 
 very point the faith of the Church is at fault. It does not 
 "look to God alone, with self-distrusting care," excluding all 
 secondary helps, and grasping the divine agency as efficient and 
 sufficient. "When Moses, instead of speaking to the rock as' 
 directed, smote it with his wonder-working rod, although the 
 water burst forth, God, conceiving himself to be dishonored 
 before the people, punished the sin by the death and burial 
 
292 THE WESLEY MEMORIAL VOLUME. 
 
 of the offender in the wilderness. We must learn to honor 
 God, (the truth of his word,) and cease to lean to our own 
 understanding, to our pet theories, and chosen instruments. 
 The itinerant system, as originally intended and as carried out 
 for a long time, by its very nature and methods precluded all 
 those subtle, insidious ideas and influences which accompany 
 every departure from the old self-denying, cross-bearing way, 
 and always come in to undermine the more spiritual view, and 
 so adulterate the faith of the Church. 
 
 Conceding the flexibility of the system, its power of adapta- 
 tion to all real demands, the judgment of the writer has de- 
 murred to every material infraction of the plan which compels 
 frequent changes of ministers. Indeed, one of the leading 
 advantages of the itinerancy is in the free circulation of the 
 gifts, grace, and aptitudes of the ministry. A strong, rich 
 congregation cannot monopolize their favorite. The circuit 
 may compete with the station. The city and the country peo- 
 ple may share alike in the revolutions of time. The chief, 
 special talents of the brethren in various ways are sown broad- 
 cast. ~No preacher, though personally very popular, suits every 
 body. He may be God's messenger to some, but he is not an 
 apostle to all. If faithful, his work in a given place is soon 
 accomplished, and he should go to another where like subjects 
 await his coming. Confine him to one appointment, and you 
 doom him to glean when he might have reaped, and rob 
 him of the sheaves he would have gathered in another field.* 
 
 If Methodism would perpetuate her glory, let her stick to her 
 ensign. A city appointment, a fine parsonage, a good salary, 
 
 * Other advantages the itinerancy has over the settled pastorate. If the ap- 
 pointment run but for one year, (and cannot be continued longer than two or three 
 years at most,) the Church has the strongest guarantee that she will receive the 
 very best energies of her ministry, and the very cream of their labors. For, to the 
 man truly called of God to save soiils, what can be a greater incentive to earnest and 
 effective labor than the thought that in one short year he may be, to all intents 
 and purposes, dead to the people of his charge ? Hence the true itinerant must 
 ever feel, more than the settled pastor, that whatever he does for his people must 
 be done quickly and with all his might. EDITOR. 
 
WESLEY AS AN ITINERAOT. 293 
 
 polished society, and an admiring congregation, are very pleas- 
 ant, perhaps too pleasant for the highest spiritual development 
 of the incumbent. It is a hard saying, it may be, but eliminate 
 the element of self-denial from the ministerial life and labor 
 make it attractive to ambition, tempting to avarice, comfortable 
 for sloth then we may prepare to write " Ichabod " upon our 
 temples. " Leaving father and mother, and wife and children, 
 and houses and lands," meant something, as our Saviour said 
 it ; and the effort to harmonize the not doing these things with 
 the full discharge of ministerial obligation is a hazardous ex- 
 periment. Contrasting itinerancy with every plan, the compara- 
 tive results ought to settle the question as to which is most 
 efficient in extending the kingdom of Christ. The facts ex- 
 clude debate. The evils of a long-continued pastorate are so 
 great, and so inherent and inseparable, as very often to necessi- 
 tate the very changes the theory and system proposed to avoid, 
 and with this immense disadvantage, that there is no place for 
 the ejected and no applicant for the vacancy. 
 
 Mr. "Wesley's itinerant life is without a parallel in the history 
 of the Church. The work he performed is one of the marvels 
 of human endurance and of providential support. He illus- 
 trated his own ideas, and exceeded all his followers in travels, 
 sermons, and results. He could not be idle. He demonstrated 
 the possibilities of his system by a zeal that never flagged, and 
 an enthusiasm that warmed his age. None of his sons have 
 equaled him in incessant movement, unwearied toil, and extent 
 of operation. He saw itinerancy in all its phases, exhausted 
 its trials, tested all its capabilities, and, in despite of its weari- 
 ness, exposures, and privations, left it a legacy to his people. 
 It is consecrated by wisdom, age, and success. Let us main- 
 tain it in all its integrity, and send it on unimpaired to the gen- 
 erations to come. 
 19 
 
WESLEY AS A POPULAK PREACHER 
 
 VESLEY'S character, so interesting in private life, is only 
 fully unfolded in the vast theater of his public activity. 
 To speak the truth, his power resided chiefly in his preaching ; 
 by it he acted upon the masses, and by it he scattered broadcast 
 over the face of England those imperishable seeds which con- 
 tained the germs of a great future. In presence of the almost 
 fabulous success that crowned his labors, a question occurs 
 which seems at first* sight an insoluble enigma. How did he, 
 the Oxford graduate, who was all his life long a devoted stu- 
 dent of the classical authors, and who read on horseback the 
 original of Homer and Virgil how did he become the street- 
 preacher, the popular orator of the masses ? Love for souls, 
 that pure and noble passion enkindled in the heart by the love 
 of God, alone accounts for this otherwise incomprehensible 
 phenomenon. This alone can explain, also, the indefatigable 
 perseverance which prolonged such an apostleship beyond the 
 bounds of half a century. 
 
 The conflicts of fifty years revealed great qualities in Wesley, 
 of which a military commander might well have been proud. 
 Indeed, the Anglo-Saxon race, with those practical qualities 
 which constitute its distinguishing feature, never had a better 
 representative than he. He knew how to yoke into the service 
 of his religious principles the strong will and the unconquera- 
 ble tenacity which have brought such success to English colo- 
 nies. He vanquished the ill-will of the people by a persever- 
 ance which stood the test of all kinds of opposition. 
 
 "What gave his preaching so much of originality was his per- 
 fect frankness. It may be truly said of Wesley that he " spoke 
 .as one having authority." He never flattered his audience; 
 
WESLEY AS A POPULAR PREACHER. 295 
 
 sometimes, indeed, as he tells us himself, he " spoke strong, 
 rough words ; " he knew nothing of the art of disguising his 
 thoughts, in order to render them more acceptable. His con- 
 cise and expressive language aimed directly at its object, and 
 said exactly what he meant. Many instances have been given 
 of the almost magical effect produced on the minds of the peo- 
 ple by his incisive utterances. Still more effectually, perhaps, 
 did he wield this power over individuals. When he fixed his 
 gaze on one of his hearers it was a very rare thing if the heart 
 did not quail beneath his glance. Sometimes a man would en- 
 ter his congregation with his hat on his head, fully determined 
 to put him to silence ; but his countenance would change and 
 his cheek pale as he encountered the keen eye that seemed to 
 pierce to the depths of his being. It must not, however, be 
 supposed that this influence of Wesley upon the masses in any 
 degree resembled insolence or haughtiness. His authority was 
 of a purely moral kind, and was attained through the slow but 
 unerring operation of Christian faith and zeal. 
 
 It must be added that in many respects Wesley was admira- 
 bly qualified for his mission as a popular preacher. Besides 
 that eagle glance and that flowing and flexible voice, he pos- 
 sessed qualities of mind most highly valued by the people, name- 
 ly, clearness and precision. None knew better than he did 
 how to familiarize the loftiest truths to the lowliest minds. 
 None knew better how to employ a sprightly repartee or a 
 happy expression, so that when a long harangue would have 
 failed in its object, the witty proverb penetrated like the point 
 of a sword. 
 
 But let us endeavor to form a just idea of Wesley's oratorical 
 ability. In the open street, and in the pulpit of the University 
 of Oxford, the style of this great preacher was simple and level 
 to the understanding of every individual. His reasoning was 
 logical and nervous ; and, having once admitted his premises, 
 you were carried away in spite of yourself, and compelled to 
 accept the consequences he deduced from them. His argu- 
 
296 THE WESLEY MEMORIAL VOLUME. 
 
 mentation flowed in a full stream, but it was not circuitous, 
 and did not overflow its proper channels. It was not over- 
 loaded with the vain and frivolous ornaments by the use of 
 which some seek to veil the poverty of their thoughts, nor with 
 those tangled digressions which hide from the hearer the prin- 
 cipal aim of the discourse. His sole business was to produce 
 conviction ; hence he put himself face to face with his oppo- 
 nent, and never neglected to answer his objections, generally 
 showing how contrary they were to common sense. His aim 
 was direct; he despised circumlocution, and never mistook 
 rhetorical artifice for argument. 
 
 Though a profound logician, Wesley was far from being a 
 wearisome dogmatist. Let him be compared with Tillotson or 
 Barrow, and it will be easy to understand the vast progress 
 preaching has made through his influence, and the great revo- 
 lution he has effected in a department that had remained sta- 
 tionary since the sixteenth century. He did not, like them, 
 conduct an argument for argument's sake, straining himself to 
 prove, by a grand array of syllogisms, some commonplace of 
 doctrine or morality which nobody dreamed of disputing. He 
 daringly confronted those subjects which were the most strongly 
 controverted, and at the same time, in his view, the most funda- 
 mental to Christianity. The subjects of which he treated were 
 among the loftiest and gravest that can be brought into the 
 Christian pulpit ; yet they were stated with so much frankness, 
 resolved into their simplest forms with such admirable ease, 
 expounded and discussed with such marvelous lucidity, that 
 the hearer, however uncultivated, was captivated and subdued, 
 and with difficulty withstood the running fire of such power- 
 ful and burning eloquence. The rhetorical style of Tillotson 
 and his imitators resembles those heavy batteries which, plant- 
 ed on the heights of some lofty citadel, await the approach of the 
 enemy, and only prove their efficacy when he complacently ad- 
 vances within the range of their fire. Wesley, on the other hand, 
 resembles the light artillery composed of field-pieces, which 
 
WESLEY AS A POPULAR PREACHER. 297 
 
 follow the enemy to his farthest intrenchments. His sermons 
 were generally short ;* his sprightly and compact diction always 
 proceeded straight forward; his vivid thoughts came clearly 
 before the eye of the mind, and frequently took the form of 
 an aphorism, which engraved itself upon the memory of the 
 hearer. 
 
 "Wesley has the great merit of having popularized, and, if I 
 may venture to say so, humanized, that austere divinity for- 
 merly known only to the initiated, and denominated logic. He 
 had a real respect for the people, which is utterly wanting in 
 those preachers who talk to them as if they were children, giv- 
 ing them reasons that they do not want, or seeking to create a 
 merely morbid sensibility on which no durable structure can be 
 reared. The people insensibly rose to Wesley's level, because 
 he knew how to come down to theirs. 
 
 As an orator Wesley was only in some regards inferior to 
 Whitefield. For, besides this logical faculty of which we have 
 just been speaking, he possessed an incisiveness of speech 
 which was lacking in Whitefield, so that he sometimes carried 
 conviction to hearts that had remained unmoved by the appeals 
 of his eloquent friend. John Nelson tells us that he had often 
 listened to Whitefield's sermons, and had been charmed by 
 them as by strains of incomparable music ; he admired the 
 preaching and loved the preacher, but no more. Wesley's 
 preaching produced a totally different effect. Let us hear the 
 testimony of this eye-witness. " As soon as he had mounted 
 the platform," he says, "he stroked back his long hair, and 
 turned his face toward where I stood ; I thought he fixed his 
 eyes upon me. This single look filled me with inexpressible 
 anguish ; before he opened his mouth my heart beat like the 
 pendulum of a clock, and when he spoke I thought his whole 
 discourse was aimed at me." 
 
 It was, in fact, a striking characteristic of Wesley's preach- 
 
 * Wesley's sermons in the open air were often more than an hour not unfre- 
 quently as much as three hours in length. EDITOR. 
 
298 THE WESLEY MEMORIAL VOLUME. 
 
 ing that his arguments were constantly interrupted by appeals 
 to the conscience and the heart; No sooner had he by thor- 
 ough discussion discovered and dislodged a stone from the 
 quarry of truth, than as a wise master-builder he began work- 
 ing it into its place in the spiritual edifice. While his con- 
 temporaries resembled a body of antiquarians, painfully occu- 
 pied in collecting a store of rusty armor wherewith to establish 
 a museum, Wesley no sooner lighted upon these disused 
 weapons than he remodeled them for present use and turned 
 them against the foe. He never forgot that he had to do with 
 souls whom he must save from the wrath to come. When he 
 argues as may be seen in his printed sermons it is not to 
 exhibit the frivolous spectacle of a brilliant theological or phil- 
 osophical tournament ; it is to establish upon immovable found- 
 ations the structure he wishes to build. His proofs are more 
 commonly biblical than philosophical, and are addressed to the 
 conscience rather than to the intellect alone. 
 
 The applications of Wesley's sermons are never indirect, but 
 always straightforward and aggressive. By a frequent and 
 felicitous use of the second person singular he throws into his 
 appeals an extraordinary power, and this habit, together with 
 that of the employment of a great number of scriptural expres- 
 sions, not formally cited, but inwrought into the texture of his 
 periods, communicates to his sermons an archaic tinge as well 
 as a salient energy, which often recall the preaching of the 
 prophets. 
 
 The success of Wesley's preaching gives us a lofty idea of 
 the character of the Anglo-Saxon race, to whose moral renova- 
 tion he devoted his life. The nation must have retained great 
 and noble instincts in the depths of its moral being, otherwise 
 such strong meat would never have suited it, and the success 
 of such preaching would never have amounted to more than a 
 momentary enthusiasm. A people capable of appreciating 
 such sermons as Wesley's must have been a great one. Com- 
 pare the Anglo-Saxon race with another at the same epoch, 
 
WESLEY AS A POPVLAB PKEACHER. 299 
 
 crowding around those worldly abbots who were such favor- 
 ites at Versailles, and one may well ask, "Where in the latter is 
 the life, the vigor, the future, in a word, which distinguished 
 the former ? The one, polite and amiable, will hear no gospel 
 except that of the Yicar of Savoy, and, without suspecting it, 
 is on the verge of a bloody revolution; the other, rude and 
 coarse, receives the teachings of Wesley and his coadjutors, 
 and gradually rises in the scale of being till it attains real 
 greatness, and is ready for the work to which God, in the 
 order of his providence, has called it. 
 
WESLEY AS AN EDTJCATOK. 
 
 TlSTDISCKIMIlSrATE eulogy is but little honorable to the 
 JL eulogized, and less to the eulogist ; but a correct portrayal 
 of the ambitions and accomplishments of a good leader among 
 men may be of service to all who are inclined to "go and do 
 likewise." A portraiture of John Wesley and his work that 
 should omit a proper description of what he did as an educa- 
 tor would be so incomplete as to be practically false. Educa- 
 tion was a large part of his life's great work. 
 
 Observe his qualifications for it. He was a highly accom- 
 plished scholar. From early childhood to the age of twenty- 
 three he was a pupil "under tutors and governors," passing 
 through all the various grades of scholarship, from the primary 
 school to a fellowship, and almost practically to the headship, 
 of a college, in the most famous University in the world. He 
 lost as little time, perhaps, as any man known in history ; none 
 from youthful indiscretions, almost none from want of health, 
 and had early reduced his life to systematic industry. He was 
 placed in the Charter House School, London, at the age of 
 ten ; entered Christ Church College, Oxford, when seventeen ; 
 received the degree of M.A. at the age of twenty-four; and for 
 nine years was a fellow of Lincoln College, where, some of the 
 time, by the choice of the professors, he was vice-rector. This 
 alone would indicate that he was a proficient in the university 
 studies then pursued, in the Greek and Latin languages and 
 literature, in the dialectics of Aristotle, in the history and phi- 
 losophy then embraced in the ordinary college curriculum. 
 After his election to the fellowship he pursued his studies 
 systematically and earnestly for several years, adding to his 
 previous acquirements German, French, Italian, Spanish, 
 
WESLEY AS AN EDUCATOR. 301 
 
 Hebrew, and Arabic, and some study of the mathematics, 
 embracing Euclid and the writings of Sir Isaac Newton. 
 He could converse readily in Latin and German, and con- 
 duct church service in French and Italian. He was an orig- 
 inal observer, a close student, a general reader, and a ready 
 speaker. 
 
 Such a man must have had strong convictions about education. 
 It would be natural, indeed, for him to entertain a prejudice 
 in favor of schools. His " idols of the tribe " would be likely 
 to be books and established forms of pedagogic culture. What 
 sympathy could such a man have with the untutored thought 
 and speech of rustics ? He never talked their dialect ; from 
 early childhood he had never eaten their bread. But for- 
 tunately, nay, rather, providentially, his earliest years were 
 spent under a thatched roof, and he also became the subject of 
 a radical christianization, deeper and more thorough than had 
 been common in his generation, which made him feel that he 
 was brother to every human being, and that the great object of 
 his life should be to win as many as he could irrespective of all 
 earthly distinctions, as trophies to Christ. 
 
 It was not poverty, nor love of adventure, that drove him 
 from the most beautiful classic retreats in the world to a vil- 
 lage of log huts in the edge of the American wilderness. He 
 was free to choose between several comfortable posts in his 
 native land ; high honors were fairly within his reach. He 
 had had successful experience as a curate of two or three 
 parishes ; the rectorship of Epworth was supposed to be within 
 his reach.* But God had a greater mission for him, and in- 
 spired him with a restlessness never to be satisfied till he 
 should find his place. 
 
 We, therefore, soon see this Fellow of Lincoln College, who 
 has never known any labor but that of a student, now a 
 
 * The only parish of which he was ever the rector was Christ Church parish, 
 Savannah, Georgia. He left Savannah to claim the wide world as his parish. 
 EDITOR. 
 
302 THE WESLEY MEMORIAL VOLUME. 
 
 chaplain among the heterogeneous population gathered from 
 several nations in the then infant colony of Georgia. Here 
 the university Fellow immediately opened a school and em- 
 ployed for it a regular teacher. He himself gave religious 
 instruction to all the pupils weekly. He also established an- 
 other school, which met on Sundays, in which he and others 
 gave instruction on the Bible and practical religion. This 
 was really a Sunday-school, established forty-three years be- 
 fore Robert Eaikes, who was then a babe in his mother's 
 arms, opened a similar school in Gloucester, England. This 
 school was held in the church, and had the best elements of 
 a modern Sunday-school. Its instruction was religious, not 
 secular. 
 
 The story of Wesley's brief life in Georgia and his return 
 to England is well known. He returned, not to the University, 
 though he still held his fellowship, nor to assume the limited 
 duties of a parish. He was soon the subject of a religious ex- 
 perience that more fully satisfied him, and concentrated his 
 energies as never before. Then at the age of thirty-five, after 
 all his long preliminary preparation, scholastic and religious, 
 he was to enter upon a % work the visible effects of which were 
 to be as boundless as the world and as lasting as time. His 
 preparation for his great work was about as long and thorough 
 as was that of Milton for his. 
 
 I have seen an original portrait of John Wesley, taken short- 
 ly after this time to satisfy the solicitations of one of his local 
 preachers, who brought it to America and preserved it in his 
 family, and it is now in the museum of the Syracuse Univer- 
 sity. With well-rounded features, not so prominent as in later 
 years, with his own abundant locks slightly tinged with gray, 
 the picture is much like the ideal which painters have given 
 to the beloved disciple, John. 
 
 It was at this time that Wesley began to manifest his strong 
 interest in education, not, as some would say, second only to 
 religion, but actually one with and inseparable from it. 
 
WESLEY AS AN EDUCATOR. 303 
 
 His long experience in Lincoln College, where he had not 
 been idle, but in addition to professional lectures and presiding 
 over the rhetorical and logical discussions -of the students, he 
 had pursued special courses of study, and given particular 
 instruction to pupils, and his experience and observation in 
 America and Germany, prepared him for the demand that was 
 about to arise. Had he undervalued education, or while he 
 saw and felt its inadequacy alone to meet the demands of the 
 individual heart or of the Church had he not by example and 
 precept earnestly encouraged it among his people, it is certain 
 that the Methodist Societies would not long have held together, 
 and the great revival which he introduced would have rapidly 
 subsided, and probably have had no historian. 
 
 In this paper there is room only for a presentation of the 
 general features of his educational work. Nothing would be 
 added to the correctness and vividness of the picture by present- 
 ing the detail. All competent to appreciate it can fill out the 
 history for themselves. 
 
 As early as 1T40 he obtained possession of a school at Kings- 
 wood, which, with some changes of forms and situation and 
 enlargement, has existed from that day to this. What a cata- 
 logue of worthy names its records present ! After 1748 Wes- 
 ley's interest in the school at Kingswood greatly increased, for 
 at that time it was enlarged, and systematic efforts were made 
 for the instruction of the children of the itinerant preachers. 
 The motto of America's oldest college is " Christo et Eccle- 
 sice" The inscription on the front of the old Kingswood 
 school was, "In Gloriam Dei Optimi Maximi, in TJsum 
 Ecclesice et Reipublicce ; " and in Hebrew letters, "Jehovah- 
 Jireh." 
 
 Immediately after the enlargement of this school Wesley 
 entered upon his work of educational authorship. Eight years 
 before he had published a tract, written, indeed, by another 
 man, in which the study of Latin and Greek, and the ordinary 
 education of the day, are spoken of with not a little disappro- 
 
304 THE WESLEY MEMOEIAL VOLUME. 
 
 bation and sarcasm ; but when lie came to lay down for his 
 own school courses of study, he provided for the study of En- 
 glish, French, Latin, Greek, Hebrew, geography, history, 
 rhetoric, logic, ethics, arithmetic, algebra, geometry, physics, 
 and music. He employed six masters or professors, and insti- 
 tuted an original method which probably made it the best 
 school of the grade in England. It failed to be generally 
 recognized as such only because it belonged to a sect then 
 every-where spoken against. To provide for the wants of this 
 school John Wesley himself prepared several text-books. The 
 first was "A Short Latin Grammar," soon followed by "A 
 Short English Grammar," which, thirteen years afterward, 
 was much enlarged and improved. 
 
 The publication of this short Latin grammar really marks a 
 new epoch in the study of Latin. Previous to that time the 
 Latin grammars employed in England were all in the Latin lan- 
 guage, useless without a living teacher, and really made the study 
 of the language unnecessarily difficult and unpleasant. But 
 this example, then set by Wesley, is now universally followed. 
 
 This is but one instance of many in which the striking and 
 fearless originality of Wesley is seen. Niebuhr has been styled 
 the father of philosophical history, because in his lectures, de- 
 livered at Berlin, in 1810, he subjected the strange stories of 
 the old Latin historians to criticism, and drew the line between 
 the mythical and the true ; but Wesley, in his journal, as early 
 as 1771, in his remarks on Hooke's " Roman History," shows 
 that he had already formed the same opinion. And now, when 
 Wesley came to write " A Short Roman History " of 155 pages 
 in 1773, and also " A Concise History of England," from the 
 earliest times to the death of George III., in four volumes of, 
 respectively, 335, 359, 348, and 292 pages, he evinced the same 
 critical acumen and recognition of the victories and failures of 
 peace as well as of war which have since his time revolution- 
 ized the style of historical writings. I do not claim that Wes- 
 ley's grammars of the Latin, Greek, Hebrew, and French 
 
WESLEY AS AN EDUCATOR. 305 
 
 languages, and his histories, deserve to be ranked with the best 
 later productions ; but simply that they were pioneers, not only 
 superior to, but generically different from, any that preceded 
 them, and also like those which now enjoy the approval of 
 the best scholars and practical educators. In the writing of 
 educational text-books, as in the establishment and improve- 
 ment of Sunday-schools, the publication of tracts for the people, 
 the commendation of the disuse of intoxicants, the establish- 
 ment of an itinerant ministry yet held under strict regimen, 
 and in several other things, he anticipated the thoughts of later 
 times, and originated forces and machinery which now enjoy 
 general, if not universal, approval and use. He was able, usually, 
 also to make at least a few, sometimes many, perceive that he 
 was right. 
 
 It is due to truth to observe, that notwithstanding his varied 
 scholarship he did sometimes manifest a sympathy with those 
 who undervalued the ordinary university curriculum of study 
 of his day, and expressed himself in favor of condensing the 
 study of Latin and Greek into less time, and of devoting more 
 attention to science, ethics, logic, and practical knowledge. 
 But the books which he wrote, and the courses of study which 
 he laid down for the college at Kingswood, show what his real 
 convictions were. 
 
 He was too great a man to be always consistent with himself, 
 except on the broad principle of professing what he believed : 
 but often he rectified his observations, and discarded and 
 changed opinions, according to evidence and investigation. 
 His interest in education never abated nor diminished, but 
 rather increased in his later years. 
 
 In addition to the grammars and histories above mentioned 
 he published, in 1T53, what he called " The Complete English 
 Dictionary, explaining most of those hard words which are 
 found in the best English writers." This was two years before 
 Dr. Samuel Johnson published his great English Dictionary, 
 which shows that Wesley was attempting to fill an actual 
 
306 THE WESLEY MEMORIAL VOLUME. 
 
 demand. But though Johnson's Dictionary just then appeared, 
 Wesley's Dictionary reached a second edition in 1764. For a 
 few years nearly all of Wesley's publications were educa- 
 tional. He prepared editions of selections from several class- 
 ical writers, with brief original notes. The first was entitled 
 " Mathurini Corderii Colloquia Selecta. In Usum Juven- 
 tutis Christiance. Edidit Ecclesice Anglicance Presbyter" 
 This was followed by his "Historia et Prcecepta" "Instruc- 
 tiones Pueriles" and editions of Selections from Sallust, Ovid, 
 Phasdrus, Erasmus, Cornelius Nepos, Juvenal, Persius, and 
 Martial. In all there were six small volumes of Latin authors. 
 He also wrote an original work on elocution, the oldest we have 
 seen in the English language, entitled, " Directions concerning 
 Pronunciation and Gesture," which, though condensed, con- 
 tains about all that one really needs to know to speak efficiently 
 before the public, so far as manner is concerned. He was 
 especially opposed to vociferation and ranting. That practiced 
 parliamentarian and critic, Horace Walpole, having listened 
 to one of Wesley's sermons, pronounced him " wondrous clever, 
 but as evidently an actor as was Garrick." The preacher 
 was too rapid and too enthusiastic to suit Walpole's taste. 
 Another school book prepared by Mr. Wesley was " A Com- 
 pendium of Logic," originally of only 33 pages, but in suc- 
 cessive editions greatly enlarged. This book also is worthy of 
 notice as a pioneer in the English language. His small work 
 on Electricity, based on the discoveries of Dr. Benjamin 
 Franklin, which up to that time the British Royal Society had 
 not deigned to notice, though afterward it gave to them and 
 their author great attention, illustrates two facts in Wesley's 
 character his promptness to see new truths in science as well 
 as in religion, and his fearlessness in publishing his opinions 
 whether the public approved or not. He seems to have spent 
 many hours in original experiments in electricity. His work 
 on electricity was followed by one that cost him much of his 
 leisure time, if he had any " leisure," as its preparation was pro- 
 
WESLEY AS AN EDUCATOE. 307 
 
 tracted through many years. This was entitled, " A Survey of 
 the Wisdom of God in the Creation ; or, A Compendium of 
 Natural Philosophy." In five volumes. This large and truly 
 valuable book was published in his old age, and for many 
 years had a wide circulation. Among his educational books 
 may be mentioned an " Extract of Milton's Paradise Lost, with 
 Notes," which also reached a second edition. 
 
 Let any one collect these books, original and edited, to- 
 gether, and calculate the study and labor requisite to prepare 
 and write them ; and then let him consider that during every 
 week while he was preparing them Wesley preached on an 
 average thrice a day, and that during those years he traveled 
 thousands of miles, mostly on horseback, and that at the same 
 time he was preparing other books, practical, homiletical, con- 
 troversial, and attending to the immense detail that must 
 have come before him, and one may form some conception of 
 the prodigious ability and industry of the man. 
 
 But we draw this imperfect picture, not to eulogize the ability 
 and industry of this remarkable man, but to show what seems 
 hitherto to have been overlooked, that he deserves a very high 
 rank among educators. He attempted too much both in relig- 
 ion and education to produce any one book that, on its own 
 merits alone, will be recognized as a masterpiece in literature. 
 Many of his writings were designed to serve a temporary pur- 
 pose, and only his fame as one of the world's greatest men will 
 perpetuate their memory ; but they were original, appropriate, 
 strong, efficient, and completely served their purpose. They 
 opened the way for their successors. 
 
 Others, solely or principally devoted to education, have 
 entered the field and supplied the demand with works more 
 accurately and fully prepared ; but Wesley first felt the de- 
 mand in many instances, and first supplied it for the thousands 
 of pupils which the great religious revival of the eighteenth 
 century had created. Nothing so stimulates the intellect as 
 true Christianity. A revival always fills the schools. Science 
 
308 THE WESLEY MEMOEIAL VOLUME. 
 
 and Christianity are sisters. And in this revival religion and 
 education had the same teacher. 
 
 It is noticeable, too, that nearly all of Mr. Wesley's educa- 
 tional books passed through several editions. This alone would 
 have been a great honor. 
 
 The provision which he made for the education of the 
 preachers, even after they had entered upon their office, de- 
 serves mention also as a novelty, and as the foundation of a 
 practice still largely observed both in Great Britain and Amer- 
 ica, and wherever Methodism extends. 
 
 While, therefore, it must always be understood that the chief 
 work which God permitted Wesley to accomplish was to orig- 
 inate and largely to direct the great revival of primitive Chris- 
 tianity in modern times, it should also be noted that he shone 
 more as a scholar even than as a divine, and that he was no less 
 a pioneer in education than in ecclesiastical organization. If he 
 deserves a rank second to none among the leaders in the 
 Church, at least with such men as Wiclif and Luther and 
 Augustine, so, also, for fertility of invention and commanding 
 influence on succeeding generations, he deserves to rank 
 among educators with Milton and Locke and Pestalozzi and 
 Froebel, and others the most useful and famous of his own and 
 other lands. 
 
 We must not fail to notice that the high estimation of men- 
 tal discipline and instruction entertained by him has exerted 
 an abiding influence on all the religious denominations that 
 have sprung from his labors. Kingswood school has expanded 
 and been multiplied into colleges, theological schools, and aca- 
 demic institutions of every grade. Every Methodist body in 
 Great Britain and her colonies, in the other nations of Europe, 
 in the United States of America, and in all the mission fields, 
 recognizes its duty to provide for and encourage schools.* 
 
 * Edward Everett, in his day, said that there was no Church in the United 
 States BO successfully engaged in the cause of education as the Methodist Church. 
 EDITOR. 
 
WESLEY AS AN EDUCATOR. 309 
 
 In John Wesley there was a wonderful combination of qual- 
 ities well balanced. His liberality and candor were prevented 
 from degenerating into latitudinarianism, his love of order into 
 ecclesiasticism, and his zeal into fanaticism, by what he himself 
 called " common sense," and also by a high degree of harmoni- 
 ous culture controlled by an abiding consciousness of the love 
 of God. 
 
 Methodism was so original and radical in its convictions and 
 modes of operation, so inclined to cast aside what seemed to 
 be useless or impediments, so bent on immediate effects, that 
 at first many of its chief men were disposed to undervalue the 
 discipline of the schools. It was providential that John "Wes- 
 ley was a man of thorough culture, and that he had the power 
 to discriminate between the substantial and the accidental in 
 education as in religion. He was, therefore, conservative and 
 reformatory ; one of the most successful promoters and im- 
 provers of education of the age in which he lived. 
 20 
 
WESLEY AND HIS LITEEATUKE. 
 
 Ea work professing to bring out all the aspects of Wesley's 
 nany-sided life, his use of the press and his voluminous 
 contributions to the literature of his age must not be forgotten. 
 In a brief paper upon this subject it should be premised that 
 he was not by choice an author. The all-pervading consecra- 
 tion of his days to his life-work of evangelism prevented his 
 adoption of literature as a profession, and deprived him both 
 of the leisure and of the will to graduate among the prizemen 
 of letters. All he wrote was subordinate to his supreme design, 
 and not a little of it was wrung from him by the necessities, con- 
 troversial or otherwise, which arose in the progress of his work. 
 Still, impressed as he was that God had sent him upon a mis- 
 sion of testimony, and casting about for all possible means of 
 usefulness, he could not overlook tlje press that mighty agent 
 which molds, for weal or woe, so large a portion of mankind. 
 It is not, therefore, surprising that he began early to write and 
 to compile, in order that he might at once enlarge the constit- 
 uency to whom he could speak about the things of God, and 
 secure that permanent influence by which printing perpetuates 
 mind, and by which the appeal or entreaty goes plaintively 
 pleading on long after the living voice is hushed in the silence 
 of the grave. 
 
 There was something in the state of things around him 
 which operated as a constraint in this regard. England, in the 
 reigns of the first two Georges, had fallen into a sad state of 
 religious degeneracy. If it be true that the literature of any 
 age is a mirror in which the spirit of the age is reflected, the 
 
 * The writer cheerfully acknowledges his indebtedness to a series of articles on 
 Wesley's Use of the Press, from the pen of the late Rev. S. Romilly Hall. 
 
WESLEY AND His LITERATURE. 311 
 
 image presented of the early Georgian era is not " beautiful ex-r 
 ceedingly." Pope's pantheism divided the fashionable world 
 with the bolder infidelity of Bolingbroke. The loose wit of 
 Congreve was said to be the " only prop of the declining stage." 
 Smollett and Fielding were the stars in the firmanent of fiction ; 
 and of literary divines, the most conspicuous were Swift and 
 Sterne. Young wrote his " Night Thoughts " about the same 
 period, but his life was not equal to his poetry. He who sang 
 with rapture of the glories of heaven had a passion for the 
 amusements of earth, and he exhibited the " prose of piety," 
 which he reprobates, by his undignified applications for prefer- 
 ment ; applications so persistent as to elicit from Archbishop 
 Seeker the rebuke, that "his fortune and reputation raised 
 him above the need of advancement, and his sentiments, surely, 
 above any great desire for it." The literature of the Churches, 
 properly so called, was in some aspects equally degenerate. It 
 was a literature of masculine thought, of consummate ability, of 
 immense erudition, and of scholarly and critical taste. To this 
 the names of Warburton, Jortin, "Waterland, and especially 
 Butler, bear sufficient witness. But while there was much 
 light, there was little heat. Those were great hearts which 
 were felt to throb in the works of Howe, of Barrow, and of the 
 Puritans, but in their successors the heart element was largely 
 wanting. Spiritual religion the informing soul of Church 
 literature was hardly a matter of belief ; indeed, in some 
 cases it was a matter of derision. The doctrine of justification 
 by faith, that a/rticulum stantis vel cadentis ecclesicB, was cari- 
 catured as a doctrine against good works in not a few of the 
 treatises of the time. Lower motives were appealed to by 
 popular divines. "Obedience, moderation in amusements, 
 prayer, resignation,, and the love of God," were enforced in 
 discourses preached in St. Paul's and in Oxford, "on the 
 ground of the reasonableness on which they rest, and the 
 advantages which they secure." Shaftesbury's "Virtue its 
 own Reward," was thus echoed from metropolitan pulpits- 
 
312 THE WESLEY MEMOKIAL VOLUME. 
 
 " Virtue must be built upon interest, that is, our interest 
 upon the whole." There was, indeed, a narrowing of theolog- 
 ical thought until it was almost circumscribed by questions of 
 evidence, and, as has been well said by Dr. Stoughton, " Mira- 
 cles were appealed to as the seals of Christianity in the first 
 century, but the work of the Holy Spirit on the souls of men 
 in the eighteenth was pronounced an idle dream." 
 
 It may well be conceived that upon a fervent soul like 
 Wesley's, just awakened to the importance of spiritual 
 things, and longing to employ every available resource in his 
 Master's service, the sense of the influence of the press, and 
 the conviction that it was being abused, or at best worked 
 for inferior uses, would be an obligation to labor for its rescue, 
 and for its supreme devotion to the cause of Christ. The 
 singleness of his aim in authorship is a marked characteristic. 
 He wrote neither for fame nor for emolument, but solely to 
 do good. The rationale of his life may be given in his own re- 
 markable words : " To candid, reasonable men, I am not afraid 
 to lay open what have been the inmost thoughts of my heart. 
 I have thought, I am a creature of a day, passing through life 
 as an arrow through the air. I am a spirit come from God 
 and returning to God ; just hovering over the great gulf till, 
 a few moments hence, no more seen, I drop into an un- 
 changeable eternity." Thus consecrated, he desired to attain 
 and utilize all knowledge, and he adds, " what I thus learn, 
 that I teach." The same spirit led him to be independent of 
 any affectation, whether of subject or style : of set purpose he 
 cultivated plainness, "using words easy to be understood." 
 " If I observe any stiff expression I throw it out, neck and 
 shoulders," "I could even now [in his old age] write as 
 
 floridly and rhetorically as even the admired Dr. B , but I 
 
 dare not; because I seek the honor that cometh from God 
 only. I dare no more write in a fine style than wear a fine 
 coat. But were it otherwise had I time to spare I should still 
 write just as I do." Whether this estimate of his own power 
 
WESLEY AND His LITERATURE. 313 
 
 to rival Blair or Massillon be correct or not, (and diversity of 
 opinion on that point is not treason,) the complete subordina- 
 tion of the scholar and the critic, of the man of culture and 
 the man of taste, to the one purpose of extensive usefulness, 
 cannot fail to win the admiration of right-thinking minds ; 
 displaying, as it does, a heroism of self-abnegation which could 
 mark only one of the highest styles of men. Dr. Johnson says, 
 " A voluntary descent from the dignity of science is, perhaps, 
 the hardest lesson that humility can teach." This voluntary 
 descent John Wesley made that he might benefit and bless the 
 world. The first time he ventured to print any thing, in 1733, 
 he published a " Collection of Forms of Prayer " for his pupils 
 at the University, and for the poor who were visited by the 
 early Methodists at Oxford. He wrote on, amid incessant toiJ 
 and travels, well-nigh without an interval, for more than fifty 
 years, making a recreation and a privilege of his labors, until, 
 at eventide, almost with his dying breath, he lingered in the 
 Beulah-iand to express a desire "that his sermon on i the Love 
 of God ' should be scattered abroad and given to every body." 
 
 Few but those who have studied the matter have any idea 
 either of the number or of the variety of Wesley's writings. 
 To enumerate his works would be a tax even upon a book- 
 worm's memory. Their titles would swell into a good-sized 
 catalogue, and the variety of subjects touched upon in his 
 original or selected volumes would almost suggest an encyclo- 
 pedia. Reckoning his abridgments and compilations, more than 
 two hundred volumes proceeded from his fertile pen. Gram- 
 mars, exercises, dictionaries, compendiums, sermons and notes, 
 a voluminous Christian Library, and a miscellaneous monthly 
 magazine, tracts, addresses, answers, apologies, works polem- 
 ical, classical, poetic, scientific, political, were poured forth in 
 astonishing succession, not in learned leisure, but in the midst 
 of the busiest life of the age for the industrious writer was 
 an intrepid evangelist and a wise administrator, a sagacious 
 counselor and a loving friend; gave more advice than John 
 
314 THE WESLEY MEMOEIAL VOLUME. 
 
 Newton ; wrote more letters than Horace Walpole ; and man- 
 aged, a wise and absolute ruler, the whole concern of a Society 
 which grew in his life-time to upwards of seventy thousand souls. 
 It is necessary, if we would rightly estimate Wesley's use of 
 the press, to remind ourselves that he wrote under none of 
 those advantages on which authors of note and name float 
 themselves nowadays into renown. There was but a scanty 
 literary appetite. The voracious love of books, which is char- 
 acteristic of the present age, did not exist. Here and there 
 were those prescient of its coming, who dreamed of a time 
 when a cry should arise from the people, waxing louder and 
 louder until it became as the plaint of a nation's prayer, " Give 
 us knowledge, or we die." But these were the seers of their 
 generation, and they were few. The masses had not awakened 
 from the mental slumber of ages. The taste for reading had 
 to be created and fed. Even if men had wished to make ac- 
 quaintance with master-minds, their thoughts were only given 
 forth in costly volumes beyond the means of the poor. 
 Though there had been some improvement since those days of 
 famine, when " a load of hay " was given " for a chapter in 
 James," nothing, or but little, had been done to bring whole- 
 some literature within the reach of the hamlet as well as of the 
 hall. So far as we can ascertain, the first man to write for 
 the million, and to publish so cheaply as to make his works ac- 
 cessible, was John Wesley. Those who rejoice in the cheap 
 press, in the cheap serial, in the science-made-easy, which, 
 if he so choose, keep the working man of the present day 
 abreast of the highest thought and culture of the age, ought 
 never to forget the deep debt of obligation which is owed to 
 him who first ventured into what was then a hazardous and un- 
 profitable field. The man who climbs by a trodden road up 
 the steeps of Parnassus, or drinks of the waters of Helicon, will 
 surely think gratefully of him whose toil made the climbing 
 easy, and cleared the pathway to the spring. The harvest-man, 
 who reaps amid the plenty and the singing, has not earned half 
 
WESLEY AND His LITERATURE. 315 
 
 the reward due to him who, alone, beneath the gray wintry sky, 
 went ont for the scattering of the seed. "We claim for John 
 Wesley, and that beyond gainsaying, the gratitude of all lovers 
 of human progress, if only for his free and generous use of the 
 press, for the loving purpose which prompted him to cheapen 
 his wealth of brain that others might share it, and for the 
 forecasting sagacity which led him to initiate a system of pop- 
 ular instruction which, with all their advantages and with all 
 their boast, the present race of authors have scarcely been able 
 to improve. 
 
 In noticing a little more in detail the nature of John Wes- 
 ley's works we feel bewildered with their variety. He deals 
 with almost every useful subject, and, considering his incessant 
 public labors, the wonder cannot be repressed that he wrote so 
 much, and that he wrote, for the most part, so well. 
 
 His writing of tracts short essays, narratives, letters, or 
 treatises, which could be read without much expenditure of 
 time was a favorite occupation with him. The Society for 
 Promoting Christian Knowledge was in existence before he 
 began, and one of the objects of its foundation was to disperse, 
 both at home and abroad, Bibles and tracts on religious sub- 
 jects. Fifty years later another society was started, with a 
 similar object and name, but on a wider basis, and with a freer 
 sphere of action. It was not, however, until the close of the 
 century, that tract societies, as such, came into being; and 
 though, strangely enough, the jubilee memorial of the Relig- 
 ious Tract Society makes no mention of his name, John Wesley 
 was a diligent writer and a systematic distributer of tracts fifty 
 years before that society was born. 
 
 In 1745, the year of the Stuart rebellion, he says : " We had 
 within a short time given away some thousands of little tracts 
 among the common people, and it pleased God thereby to 
 provoke others to jealousy ; insomuch that the Lord Mayor had 
 ordered a large quantity of papers, dissuading from cursing and 
 swearing, to be printed and distributed among the train-bands." 
 
316 THE WESLEY MEMOEIAL VOLUME. 
 
 Wesley's preachers were furnished with these short, plain 
 messengers of mercy, as part of the equipment with which 
 their saddle-bags were stored. Regarding "a great book," 
 as he quaintly said, as " a great evil," he used these " small 
 arms " with great effect and perseverance throughout his unusu- 
 ally lengthened life. Every thing he wrote was practical and 
 timely. Particular classes were particularly addressed : A Word 
 to a Drunkard, to a Sabbath-breaker, to a Swearer, to a Street- 
 walker, to a Smuggler, to a Condemned Malefactor ; A Word 
 to a Freeholder, just before a General Election ; A Word to a 
 Protestant when Romish Error was especially Rampant and 
 Dangerous ; Thoughts on the Earthquake at Lisbon, " directed, 
 not as I designed at first, to the small vulgar, but the great, to 
 the learned, rich, and honorable heathens, commonly called 
 Christians." These show that, while his quiver was full, his 
 arrows were not pointless, and they were " sharp in the hearts 
 of the King's enemies " all over the land. 
 
 The circumstances under which some of the tracts were writ- 
 
 
 
 ten invest them with much interest, while they illustrate the 
 character of the man of one business, and show that one of his 
 secrets of success was to be frugal of time as well as of words. 
 He got wet through on a journey, and stayed at a halting-place to 
 dry his clothes. " I took the opportunity," he says, " of writing 
 A Word to a Freeholder." At an inn in Helvoetsluys, in Hol- 
 land, detained by contrary winds, he took the opportunity of 
 writing a sermon for the magazine. After a rough journey of 
 ninety miles in one day, he required rest. u I rested, and tran- 
 scribed the letter to Mr. Bailey." " The tide was in," in Wales, 
 so that he could not pass over the sands. " I sat down in a lit- 
 tle cottage for three or four hours and translated c Aldrich's 
 Logic.' " These are but samples of his redemption of time for 
 high practical uses, and of the conscientious generosity with 
 which "he crowded his moments for God's glory with works of 
 usefulness and honor. 
 
 Of his poetical publications it is not needful to write at 
 
WESLEY AND His LITEKATUKE. 317 
 
 length. They have spoken their own eulogy, and are still 
 speaking it, in so many thousand hearts, that .they need no 
 elaborate praise. John Wesley is not credited by his critics 
 with much imagination, but he had that even balance of the 
 faculties from which imagination cannot be absent, though it 
 may be chastened and controlled by others. He was wise 
 enough to know that "a verse may strike him who a ser- 
 mon flies ;" and that as a ballad is said to have sung a mon- 
 arch out of three kingdoms, the power of spiritual song has 
 often been of the essence of that "violence" which "the 
 kingdom of heaven suffereth." Hence he began early to 
 print collections of hymns, (the earliest known having been 
 compiled at Savannah, and published at Charleston, during his 
 stormy residence in Georgia,) and followed these, at intervals, 
 by poetical publications for the space of fifty years. Among 
 these were Moral and Sacred Poems ; Hymns for Children ; 
 Hymns for the Use of Families ; Epistles ; Elegies ; Funeral 
 Hymns; Extracts from Herbert, and Milton, and Young; 
 Hymns with Tunes Annexed ; and Doctrinal Controversies 
 Versified. The intensest pathos wailing forth in the " Cry 
 of the Reprobate," the most caustic sarcasm lurking in the 
 Hymns on God's Everlasting Love ; patriotism finding vent in 
 " Song on the Occurrence of a Threatened Invasion." Wars, 
 tumults, earthquakes, persecutions, birthdays, festivals, recre- 
 ations, were all improved into verse. This summary will suf- 
 fice to show the fertile variety of topics to which the sacred 
 lyre was strung. Many of the verses were but of limited 
 and temporary interest, but the supply for the service of 
 song in the house of the Lord could not fail to present it- 
 self to the foresight of the great evangelist as a pressing 
 church necessity which must be adequately met. Hymnology 
 may be said almost to have had its rise, as a worthy provis- 
 ion for worship, with Watts and Wesley. Tate and Brady 
 had been substituted for Sternhold and Hopkins, but with a 
 vigorous church-life these faint and fading echoes of the 
 
318 THE WESLEY MEMORIAL VOLUME. 
 
 strains of the Hebrew Psalmist were felt to be insufficient. 
 Isaac Watts first realized the need, and did much to supply 
 it. Then Charles Wesley was raised up, endowed with the 
 poetic genius, and enlivened with a cheerful godliness which 
 found themes for its loftiest exercise. The hymns of both, 
 and all others that were deemed evangelical and worthy, were 
 gathered by the taste and skill of John Wesley, and under 
 his prudent censorship, into a series of hymn books such as 
 the Church of Christ had never seen before. The most cov- 
 etous seeker after fame needs covet no higher than to have 
 sent forth lyrics like these, treasured in the hearts of mul- 
 titudes as their happiest utterances of religious hope and joy, 
 chasing anxiety from the brow of the troubled, giving glow- 
 ing songs in the night of weeping, and, in the case of many, 
 gasped out with the failing breath as the last enemy fled 
 beaten from the field. 
 
 His homiletic writings, consisting of some hundred and 
 forty sermons, were carefully revised and prepared for the 
 press in some of those quiet retreats where, as it would seem, 
 mainly for this purpose, he snatched a brief holiday from per- 
 petual toil and travel. In the retirement of Kingswood, or 
 under the roof of the Perronets, or at Eewington, or Lewis- 
 ham, he transcribed his well-weighed words. He regarded him- 
 self pre-eminently as a preacher : this was the work for which 
 he was raised up of God, and to this all else was subordinated : 
 but he wished a longer ministry than could be compassed in 
 sixty years, and accordingly the truths which, when uttered on 
 Kennington Common or in the Moorfields had produced such 
 marvelous effects, were revised and systematized, that they 
 might preach in print to generations who lived too late to be 
 subdued by the quiet earnestness of the speaker's voice. Wes- 
 ley's sermons may be said to have been the earliest published 
 system of experimental religion. The press had been used 
 largely for printing sermons before ; critical light had been let 
 in upon obscure passages of Scripture ; scholarly essays abound- 
 
WESLEY AND His LITEKATUKE. 319 
 
 ed ; homiletic literature was rich in funeral sermons, the im- 
 provement of passing incidents, and arguments for the external 
 defense of the faith ; but no such plain, clear, pungent, practi- 
 cal exhibition of the whole method of God's dealing with a 
 sinner had ever enriched the literature of the English language. 
 He was anointed to prophesy to a congregation of the dead, 
 and he spake of the truths by which the dead can live, and 
 spake with a prophet's singleness, self-unconsciousness, and 
 power. 
 
 His expository writings comprised " Notes " on the Old Tes- 
 tament and on the New. It could hardly be that he could 
 overlook, in his search for useful methods of doing good, helps 
 to biblical interpretation and criticism. As in every thing he 
 wrote, the nature and limits of his work were defined by the 
 needs and leisure of those for whom he especially wrote. 
 Hence he announces his design to be " barely to assist those who 
 fear God in hearing and reading the Bible itself, by showing the 
 natural sense of every part in as few and plain words as I can." 
 Again, " I have endeavored to make the ' Notes ' as short as 
 possible, that the comment may not obscure or swallow up the 
 text." Not only did he study the means of the poor who 
 could not purchase elaborate commentaries, and the lack of 
 culture of those who were not able to understand them ; he 
 wrote briefly and suggestively, with an educational design. 
 " It is no part of my design to save either learned or unlearned 
 men from the trouble of thinking. If so, I might, per- 
 haps, write folios, too, which usually overlay rather than help 
 the thought. On the contrary, my intention is to make x them 
 think, and assist them in thinking." His Notes on the Old 
 Testament are . mainly an abridgment of Poole's "Anno- 
 tations," and Matthew Henry's " Commentary," and are so 
 condensed as greatly to detract from their value. The notes 
 on the New Testament were begun in the maturity of his 
 powers, on the 6th January, 1Y54:. His health had partially 
 broken down under his exhausting labors, and he was ordered 
 
320 THE WESLEY MEMORIAL VOLUME. 
 
 to tlie Hotwells, Clifton. There lie began his work ; a work 
 which he says he should never have attempted if he had not 
 been " so ill as to be unable to travel and preach, and yet so 
 well as to be able to read and write." Incidental references in 
 his journal show how painfully he toiled to elicit and express 
 the true mind of the Spirit in the word. Doddridge's " Fam- 
 ily Expositor" and Heylin's "Theological Lectures" were 
 carefully read, all the passages were compared with the orig- 
 inal text, a task for which his own accurate knowledge of Greek 
 eminently qualified him, and several improvements on the 
 received version were suggested which have found favor with 
 competent critics. By far the most valuable help, however, in 
 his work, was furnished by the " Gnomon Novi Testament! " of 
 the celebrated John Albert Bengel. Wesley became interpen- 
 etrated with the spirit of Bengel's teaching, and it colored his 
 exposition. He was, indeed, the first to recognize the claims of 
 the great German critic to the notice of English theologians, 
 as Bunsen and others have acknowledged. Five editions of 
 the " iTotes " were published in John Wesley's life-time, and 
 they largely contributed to maintain his early preachers in the 
 soundness of the faith. Hartwell Horne no mean judge 
 gives high praise to them as being always judicious, accurate, 
 spiritual, terse, and impressive. By their incorporation into the 
 trust deeds of Methodist chapels, in which they are referred 
 to, (along with certain sermons,) as the authorized articles of 
 standard belief, they have secured, so long as British law is 
 respected, the doctrinal integrity of the English Methodist 
 Church. 
 
 Wesley used the press for educational purposes to a great 
 extent. They utterly misconceive his character who suppose 
 that he was an abetter or favorer of ignorance, or that he un- 
 duly depreciated the intellectual, and unduly cultivated the 
 emotional, part of the nature. Few men in any age have 
 done more for the mental emancipation of their fellows. He 
 was systematically giving both secular and Sabbath-school 
 
WESLEY AND His LITEEATUEE. 321 
 
 instruction to children in Savannah when Robert Raikes was 
 in his infancy. He had systematized education there before 
 Bell and Lancaster were born. When his ministry was suc- 
 cessful among the masses, if he found the people boons he 
 did not leave them without the means of improvement, and 
 was prodigal in his endeavors for their benefit. Wesley had 
 not the large advantage which association affords to philanthro- 
 pists now. He was almost a single-handed worker. Publish- 
 ers who had an eye to quick returns would hardly look at a 
 series of educational works, so sparse and ill-prepared was the 
 market for such literary wares. But Wesley was determined 
 to send the school-master abroad, trusting that under the provi- 
 dence of God he would gather his own scholars. He would 
 uplift the masses, though they themselves were inert, and even 
 impatient of the experiment. Hence he prepared and pub- 
 lished grammars in five languages, English, French, Latin, 
 Greek, and Hebrew. He printed, also, expurgated editions of 
 the classics, which, as the "Excerpta ex Ovidio," might be 
 properly placed in the hands of ingenuous youth. A " Com- 
 pendium of Logic," clear and admirable, also issued from his 
 pen. Under the signature " A Lover of Good English and 
 Common Sense," he published " The Complete English Dic- 
 tionary," which, in its way^ is curious and valuable. An 
 " ~N. B." is on the title page, to this effect : " The author 
 assures you he thinks this is the best English Dictionary in the 
 world." The preface is a literary curiosity, and is worth re- 
 printing in extenso as a specimen of racy wit and modest 
 assurance. It runs thus : 
 
 To THE READER. 
 
 As incredible as it may appear, I must allow that this Dictionary is 
 not published to get money, but to assist persons of common sense 
 and no learning to understand the best English authors; and that with 
 as little expense of either time or money as the nature of the thing 
 will allow. To this end it contains, not a heap of Greek and Latin 
 words just tagged with" English terminations, (for no good English 
 
322 THE WESLEY MEMORIAL VOLUME. 
 
 writer, none but vain and senseless pedants, give* these any place in 
 their writings;) not a scroll of barbarous law expressions, which are 
 neither Greek, Latin, nor good English; not a crowd of technical 
 terms, the meaning whereof is to be sought in books expressly wrote 
 on the subjects to which they belong; not such English words as 
 and, of, lut, which stand so gravely in Mr. Bailey's, Pardon's, and 
 Martin's Dictionaries; but most of those hard words which are found 
 in the best English writers. I say most, for I purposely omit not only 
 all that are not hard, and which are not found in the best writers 
 not only all law words and most technical terms but likewise all, the 
 meaning of which may be easily gathered from those of the same 
 derivation. And this I have done in order to make this Dictionary 
 both as short and cheap as possible. 
 
 I should add no more, but that I have so often observed the only 
 way, according to the modern taste, for any author to procure com- 
 mendation to his book is vehemently to commend it himself. For 
 want of this deference to the public several excellent tracts, lately 
 printed, but left to commend themselves by their intrinsic worth, are 
 utterly unknown or forgotten ; whereas, if a writer of tolerable sense 
 will but bestow a few violent encomiums on his own work, especially 
 if they are skillfully ranged in the title-page, it will pass through six 
 editions in a trice ; the world being too complaisant to give a gentle- 
 man the lie, and taking it for granted he understands his own per- 
 formance best. In compliance, therefore, with the taste of the age, I 
 add that this little Dictionary is not only the shortest and cheapest, 
 but likewise, by many degrees, the most correct, which is extant at 
 this day. Many are the mistakes in all the other English Dictiona- 
 ries which I have seen; whereas I can truly say, I know of none in 
 this. And I conceive the . reader will believe me, for if I had, I 
 should not have left it there. Use, then, this h^lp till you find a better. 
 
 Besides these grammars and this dictionary "Wesley ventured' 
 into the domain of the historian. He wrote a short Koman 
 history, and a concise history of England in four volumes. 
 He had many qualities which fitted him for this particular work. 
 A calm, judicial mind ; a sensitive taste, which could separate, 
 almost without an effort, the precious from the vile ; a loyal 
 love of constitutional government, as he understood it ; and, 
 above all, a reverent insight which saw God moving in history 
 
WESLEY AND His LITERATURE. 323 
 
 to the working out of his own plans, whether by vessels of 
 wrath or instruments of deliverance or mercy, are advantages 
 not often, found in combination in the same individual. 
 Later in life he also published an ecclesiastical history on 
 the basis of Mosheim, correcting what he deemed erroneous, 
 and appending a " Short History of the People called Method- 
 ists," the more necessary, as in Maclaine's translation of Mo- 
 sheim, Wesley and Whitefield figured in the list of heretics. 
 Natural philosophy and electricity (the latter science at that 
 time just passing out of the region of myth into the region of 
 acknowledged discovery, and Franklin, its prophet, looked 
 upon by the scientific world rather as a Pariah than a Brah- 
 min) also engaged his attention, and he tried to popularize 
 them. Fragments on ethical and literary subjects, on memory, 
 taste, genius, the power of music ; remarks on recently pub- 
 lished works, or works of standard interest, all tending to 
 familiarize the masses with elevating and improving subjects, 
 proceeded at intervals from his diligent hand. Indeed, it may 
 be fearlessly affirmed that in the forefront of those who de- 
 serve to be remembered as the educators of the race, his name 
 should be recorded a brave pioneer who ventured, ax in 
 hand, to make a clearing in the forest, with no friends to cheer 
 him on, and but for whose early and patient toil the highway 
 to knowledge, upon which so many are easily and gladly walk- 
 ing, would have been delayed in its construction for years. 
 
 Connected with this use of the press for educational pur- 
 poses ought to be mentioned the powerful aid which his writ- 
 ings afforded to the creation of a healthy public opinion on 
 sanitary and social matters, and in reference to existing evils 
 whose foulness was but half understood. While as a practical 
 philanthropist he had no superior, dispensing food and help 
 and medicine, caring for the outcasts who " sacrifice to gods 
 which smite them ;" while " Stranger's Friend Societies," dis- 
 pensaries, and orphan houses grew up around him the comely 
 expressions of his goodness he was directing, from his quiet 
 
324 THE WESLEY MEMORIAL VOLUME. 
 
 study, the silent revolutions of opinion. His great warm heart 
 beat tenderly for suffering humanity, and against every evil 
 which degraded the body, or dwarfed the mind, or cursed the 
 soul, he wrote with warmth and freedom. He pitied the har- 
 lot, and pleaded for the downtrodden slave. He denounced, 
 in ready and eloquent words, domestic slavery, cruel intemper- 
 ance, and other social ulcers which eat out the vigor of national 
 life. His political economy, if not philosophically sound, was 
 practically uplifting and charitable. No regard for class inter- 
 ests was allowed to interfere with his one purpose of doing 
 good and bettering the individual, the nation, and the world. 
 For the healing of the sick he disregarded the prejudices of 
 the faculty, and though wits make merry at his "Primitive 
 Physic," no medical works of that day are more free from 
 folly or empiricism. For the simplification of necessary legal 
 documents he wrote so as to incur the wrath of the lawyers, 
 whose " villainous tautology " moved his righteous anger ; and 
 in Church matters he denounced pluralities and absenteeism as 
 vigorously as the most trenchant Church reformer in the land. 
 He cheered philanthropists, like Howard and Wilberforce, in 
 their arduous work, and they blessed him for his loving words. 
 There is scarcely an active form of charity now blessing man- 
 kind which he did not initiate or dream of; scarcely an ac- 
 knowledged good which he did not strive to realize. In fact, 
 he was far beyond his age, and his forecasting goodness pro- 
 jected itself, like a luminous shadow, upon the coming time. 
 
 Of Wesley's polemical writings it were not seemly, in an 
 article like this, to speak at length. He was not naturally in- 
 clined to controversy, and personally was one of the most pa- 
 tient and forgiving of men. He framed his United Societies 
 on the principle of comprehension : any could be Methodists 
 who accepted the essentials of the Christian system, and lived 
 godly and peaceable lives; and though he warred ceaselessly 
 against sin, he was tolerant of intellectual error, except so far 
 as it was connected with or tended to sin. In matters of mere 
 
WESLEY AKD His LITERATURE. 325 
 
 opinion he displayed the broadest liberality, and avoided the 
 too common mistake of making a man an offender for a word. 
 In comparatively early, life he records that he spent " near ten 
 minutes in controversy, which is more than I had done in 
 pnblic for months, perhaps years, before." Later he says, " I 
 preach eight hundred sermons a year, and, taking one year 
 with another for twenty years past, I have not preached eight 
 sermons upon the subject." The reference is to mere opinions. 
 He was not likely, therefore, needlessly to embroil himself, 
 nor to enter upon controversy without constraint of over- 
 mastering motive, or that which to him seemed to be such. His 
 first controversy was with his former friends, the Moravians, 
 among whom he thought he discovered a dangerous mysticism 
 in sentiment, and soirie unworthy license in practice ; but the 
 interest of this was limited, and it is now forgotten. The three 
 great controversial subjects which engaged him were, first, to 
 repel the slanders and correct the mistakes which were current 
 about himself and his work. To this end he wrote and pub- 
 lished his " Appeals to Men of Reason and Religion." These 
 earnest and dignified defenses deserve to be mentioned by the 
 side of the Apologies of the early Church. In the first Appeal, 
 after noticing and dealing with objections, he appeals to men 
 who pride themselves on their reason, as to the unreasonable- 
 ness of an ungodly life, thus wounding them with arrows taken 
 out of their own quiver. The second is almost wholly on the 
 defensive in the first part ; the second part is a fearless and 
 scathing exposure of commonly practised sin ; and the third 
 restates the defense, and reiterates the rebuke of transgression. 
 Wesley's second controversy gave rise to his largest and ablest 
 contribution to controversial literature his treatise on " Origi- 
 nal Sin," in reply to Dr. John Taylor, an acute and eminent 
 Unitarian minister of Norwich. In this work he treats his op- 
 ponent with uniform courtesy, while he freely handles and does 
 his best to demolish his scheme. He considers the subject first 
 
 in relation to the state of mankind, past and present. After the 
 21 
 
326 THE WESLEY MEMOEIAL VOLUME. 
 
 historical review, which he confirms by a black list of corrob- 
 orating facts, he proceeds to the scriptural definition and proof 
 of the doctrine, dealing with his opponent's method of dealing 
 with Scripture. He then answers Dr. Taylor's answers to 
 writers who had contended with him before, and gives length- 
 ened extracts from these writers where he judged them worthy 
 of quotation. Dr. Taylor had answered others, but to Wes- 
 ley's treatise no reply was forthcoming. The third and most 
 voluminous controversy in which Wesley engaged was the 
 Calvinistic one, in which the Hills and Toplady on the one 
 hand, and Wesley and Fletcher on the other, were doughty 
 combatants for a series of years. The good men who tilted at 
 each other's shields, sometimes with rude assaults, have long- 
 since met in the land where they learn war no more, and have 
 doubtless seen eye to eye in the purged vision of the New 
 Jerusalem. It were idle, nay cruel, to revive these controver- 
 sies now. For the purposes of this paper it need only be af- 
 firmed that Wesley did not wrangle about trifles. " Religious 
 liberty, human depravity, justification by faith, sanctification 
 by the Holy Spirit, universal redemption " these were the 
 truths which he explained with convincing clearness, and de- 
 fended with indomitable energy, and with a temper which, if 
 not absolutely unruffled, rarely forgot the counsel, although 
 terribly provoked to do so, 
 
 " Be calm in arguing, for fierceness makes 
 Error a fault, and truth discourtesy." 
 
 A large portion of Wesley's contributions to the literature 
 of his time consisted of his abridgments of the works of other 
 men. These number one hundred and seventeen, inclusive of 
 the Christian Library, which consists of fifty volumes. Per- 
 haps a more unselfish boon was never given by any man in 
 any land or age. It was a largeness of intellectual and spirit- 
 ual wealth flung royally out for the masses, without thought of 
 personal gain or grudge of personal trouble. Wesley's pur- 
 
WESLEY AND His LITEKATTJRE. 327 
 
 pose was to bring to the notice and within the reach of his 
 Societies and others the best works^of the best minds on the 
 best subjects, that by the light of this sanctified intellect " sons 
 might be as plants grown up in their youth, and daughters as 
 corner-stones polished after the similitude of a palace." In 
 this Christian Library the great Christian minds of the gen- 
 erations are brought together. Clemens, Ignatius, and Poly- 
 carp St. Ambrose, Arndt, and John Fox Hall, Leighton, 
 Patrick, and Tillotson are parts of the renowned company. 
 South, Cave, Manton, Cud worth, and Jeremy Taylor, are in 
 friendly companionship with Charnock, Howe, Flavel, Baxter, 
 and Owen. Brainerd and Janeway lay bare their spiritual ex- 
 periences. Chief Justice Hale and Young are pressed into 
 the service, and authors from foreign lands, such as Pascal, 
 De Renty, and Bengel are naturalized for the same liberal and 
 useful end. The experiment, as has been well said, " had never 
 been attempted before, and has never been surpassed since." 
 
 His miscellaneous works were numerous, and so various as 
 to defy classification. On whatever topic it seemed to him 
 that the people needed guidance he was ready to offer it ; he 
 provided for them instruction and counsel on the great prob- 
 lems of life and its more serious duties, and did not forget, 
 either in his poetical selections or in " Henry, Earl of More- 
 land," to indulge them with morsels of lighter reading for 
 their leisure hours. 
 
 All mention of the Journals has been reserved to the last. 
 They must be studied by any who would see the man. 
 They are his unconscious autobiography. His versatility, his 
 industry, his benevolence, his patience under insult, his indif- 
 ference to human honor^ his single-mindedness, his continual 
 waiting upon providence, (which involved him in inconsisten- 
 cies which he was not careful to reconcile, and which glorious- 
 ly vindicate the disinterestedness of his life,) his culture, hi& 
 courtesy, his combination of the instincts of a gentleman with 
 the blunt honesty of a son of toil, his true dignity, his woman- 
 
328 THE WESLEY MEMOEIAL VOLUME. 
 
 ly tenderness of feeling, his racy wit, his discriminating criti- 
 cism, his power of speech, his power of silence, all the elements 
 which go to make up the symmetry of a well-compacted charac- 
 ter, if any want to find these let them go, not to the pages 
 of his biographers, who from various stand-points and with 
 much acuteness have told the story of his life, but let them 
 gather what he was and what the world owes to him from these 
 records, as he daily transcribed them, in which he has shown 
 himself, as in a glass, with the self -unconsciousness and trans- 
 parency which only the truly great can afford to feel. We 
 need not anticipate the world's verdict. It has been already 
 pronounced : 
 
 " Self -reverence, self-knowledge, self-control, 
 These three alone lead life to sovereign power." 
 
 The slander was hushed into silence, and men woke up to 
 know that a prophet had been among them ere yet he had 
 passed from their midst. A life of such singular blameless- 
 ness and of such singular devotion is a rich heritage for any 
 people. He was not covetous of any fame but God's; but 
 fame has come to him, notwithstanding, and sits upon his mem- 
 ory like a crown : 
 
 ' ' The path of duty was the way to glory, 
 
 He that, ever following her commands, 
 
 On with toil of heart and knees and hands, 
 
 Through the long gorge to the far light has won 
 
 His path upward and prevailed, 
 
 Shall find the toppling crags of duty scaled, 
 
 And close upon the shining table-lands 
 
 To which our God himself is moon and sun. 
 
 Such was he : his work is done ; 
 
 But while the races of mankind endure 
 
 Let his great example stand 
 
 Colossal, seen of every land." 
 
JOHN WESLEY AND SUNDAY-SCHOOLS, 
 
 JOHN WESLEY'S love of children was proverbial, Kobert 
 Southey being the witness. The poet says : " When I 
 was a child I was in a house in Bristol where Wesley was ; run- 
 ning down stairs before him with a beautiful little sister of my 
 own, he overtook us on the landing, where he lifted my sister 
 in his arms and kissed her. Placing her on her feet again, he 
 then put his hand upon my head and blessed me.". Little 
 did the stranger know that that boy was to become the 
 poet laureate of England, and one of his biographers. Well 
 might Southey say in after years, his eyes glistening with 
 tears, and his tones softened by grateful and tender recollec- 
 tion, " I feel as though I had the blessing of that good man 
 upon me still." It is a beautiful picture ; many knew it to be 
 true ; children were always welcome, and " never in his way." 
 His knowledge of their wants and ways made him interested in 
 their concerns, and that interest was a key to the affections of 
 the little ones. 
 
 In olden time rules were strict, and parental maxims some- 
 what rigid ; but the training of John Wesley was such as to 
 bear its fruit in after life, and make him avoid the austere 
 toward children that he might win their confidence by love. 
 At his early Epworth home his mother was his teacher, and 
 she began to educate very early. "At one year old he was 
 made to fear the rod, and to kiss it when he cried," and that 
 passion might be controlled, " his very crying was only allowed 
 in softened tones" 
 
 As he grew to be a boy he was only allowed three meals a 
 day, and eating and drinking between meals was strictly for- 
 bidden. He was one of the younger of nineteen children, and, 
 
330 THE WESLEY MEMOEIAL VOLUME. 
 
 though nine had died, there were enough left to make the rule 
 of early retiring press hard upon him, for since all had to be 
 in bed by eight o'clock, his turn would probably come very 
 early. 
 
 Two other rules were in force, one good, the other doubtful ; 
 " Never give a child what it cried for ; and never allow any 
 one to sit by the cot after the child was put to bed." This 
 child had nerves which were finely strung, and great fears held 
 possession of his little heart ; he cried for fear ; no help came, 
 and he paid the penalty in after life of wonderful illusions, 
 credulities, and dreams. 
 
 Religion, however, was the foundation of all teaching in that 
 household ; the children were taught to pray as soon as they 
 could speak, and they were taught what prayer was. It is said 
 that rudeness was never seen among them ; and on no account 
 were they allowed to call each other by their proper names 
 without the addition of brother or sister, as the case might be. 
 School was kept for six hours a day, and psalms were sung at 
 the beginning and close, after which one of the elder children 
 took one of the younger and read to them from the Bible and 
 heard the evening prayer. This was the home teaching of the 
 sons till they were sent to school in London ; and one who ob- 
 served the order of the Epworth family said, " Never was there 
 a family of children who did their mother greater credit." And 
 what a mother was she ! She trained her son for the Lord ; 
 she watched his youthful follies ; she prayed continually for his 
 safe-guiding as well as for his safe-keeping. She followed him 
 with her letters, with her entreaties, and her counsels, and she 
 rejoiced in her life in London shortly before she died, that she 
 might " establish, strengthen, and settle " him ; and when- she 
 died John was, indeed, the chief mourner who stood by the 
 open grave in Bunhill-fields and delivered that wonderful 
 sermon to the assembled multitude. It was his filial act 
 which placed a stone at the head of her grave, to record some- 
 thing of her worth : 
 
WESLEY AND SUNDAY-SCHOOLS. 331 
 
 "In sure and steadfast hope to rise, 
 And claim her mansion in the skies, 
 A Christian here her flesh laid down ; 
 The cross exchanging for a crown." 
 
 The peril of the great city was soon found by John Wesley, 
 to whom his father wrote in 171 5, when he was at the Charter 
 House School, " I hope now I shall have no occasion to remem- 
 ber the things that are past ; and since you have for sometime 
 bit upon the bridle, I have now joy in thee, my son." It is 
 sad to be informed by him, that at the age of twenty-two he 
 had to write : " Till now I have had no religious friend, but 
 I begin to alter the whole form of my conversation, and am 
 set in earnest upon a new life. I set apart an hour or two for 
 religious retirement ; I watch against all sin, whether in word 
 or deed ; I begin to aim at and to pray for inward holiness." 
 Thus it was, that from the age of ten to the age of twenty- 
 two, the restraints of home being cut away, the experience of 
 many young men of godly families was partially the experience 
 of one of God's holiest and most useful servants, at least so far 
 that there was a marked .lessening of religious influence and 
 power. 
 
 All this discipline prepared the way for the full sympathy 
 of his mind with childhood and youth, which was shown by 
 Mr. Wesley from the beginning of his ministry, leading him 
 to enforce earnestly family religion and school instruction. In 
 1T45 he wrote his " Instructions for Children, addressed to all 
 Parents and School-masters," in which he treats upon the true 
 principles of Christian education, and that these should be in- 
 stilled into their minds as soon as they can distinguish good 
 from evil. He then furnishes lessons in the form of a cate- 
 chism, and we there see the old family rules of his own home 
 peeping out when he exhorts teachers, that " they who teach 
 children to love praise, train them for the devil ; and they 
 who give children what they like are the worst enemies they 
 have." 
 
332 THE WESLEY MEMOEIAL VOLUME. 
 
 Hip knowledge of the hearts of children leads him in his well- 
 known sermons on " Training Children " and " Family Relig- 
 ion " to say, " the wickedness of children is generally owing to 
 the fault or neglect of their parents." And further, " that the 
 souls of children should be fed as often as their bodies." His 
 " lessons " are taken from Moses, and are fifty-four in number. 
 These he commends to his preachers, saying, "Beware how 
 you tend these deep things of God ; beware of that common 
 but accursed way of making children parrots instead of Chris- 
 tians. Regard not how much, but how you teach. Turn 
 every sentence every way, and question them continually on 
 every point." 
 
 How the personal influence of Wesley and Whitefield all 
 over the country, and the instructions of the former to his 
 preachers, must have opened the way for the great Sunday- 
 school movement of later years. Of those organizations he 
 says, at the age of eighty-one fears, when he preached at Bing- 
 ley, in Yorkshire, on July 18, 1784, " Before service I stepped 
 into the Sunday-school. ... I find these schools springing 
 up wherever I go. Perhaps God may have a deeper end 
 therein than men are aware of. Who knows but that some of 
 these schools may become nurseries for Christians ? " This is 
 Mr. Wesley's first mention of these schools in his Journal ; 
 and he caught the idea with wonderful precision. Robert 
 Raikes had started his school in Gloucester in 1781, and in 
 1784 Wesley says of the Leeds school: "The plan is this; 
 boys and girls are kept separate. There are four inquisitors 
 who spend the afternoon in visiting the twenty-six schools, 
 to seek the absentees in the public streets. The masters are 
 mostly pious men who are paid from one to two shillings a 
 Sunday for their services. The expenses of the first year were 
 234." Visiting Oldham, he says, " The children clung around 
 me ; the streets were lined with little children, and such chil- 
 dren as I had never seen till now. After singing, a whole 
 troop closed me in and would not be content till I had shook 
 
JOHN WESLEY AND SUNDAY-SCHOOLS. 333 
 
 each of them bj the hand." At Bolton, where he preached at 
 Easter, 1785, he wrote : " Some five hundred Sunday-school 
 children present ; such an army got about me when I came out 
 of the chapel that I could not disengage myself from them." 
 Well may all this display of infant zeal have called forth the 
 prediction and the prayer of the aged saint. He could not 
 fail to remember his own early efforts in his school for colliers' 
 children, at Kingswood ; in his school at the Foundery, in Lon- 
 don, from 1742, under the direction and tuition of Silas Told ; 
 and earlier still in his parish at Savannah, in 1736, where he 
 had commenced the work which E-aikes was permitted to 
 accomplish in England more than forty years afterward. 
 
 Bishop Stevens, in his " History of Georgia " has made this 
 record of Mr. Wesley's earliest efforts in school work : 
 
 " As a part of John Wesley's parochial labors he established a school 
 of thirty or forty children, which he placed under the care of Mr. Del- 
 lamotte, a man of good education, who endeavored to blend religious 
 instruction with secular learning; and on Sunday afternoon "Wesley 
 met them in the church before evening service, heard the children recite 
 their catechism, questioned them as to what they had heard from the 
 pulpit, instructed them still further in the Bible, endeavoring to fix the 
 truth in their understandings as well as in their memories. This was a 
 regular part of his Sunday duties, and it shows that John Wesley, in the 
 parish of Savannah, had established a Sunday-school fifty years before 
 Robert Raikes originated his noble scheme of Sunday instruction in 
 Gloucester, and eighty years before the first school in America, on Mr. 
 Raikes' plan, was established in the city of New York." 
 
 To whomsoever we are indebted for the first thought of 
 Sunday-schools, to God only would we give all the praise, for 
 such a work could only be an inspiration from him. The 
 Sunday-school is now a great fact, one of the most potent for 
 good on the face of the earth. Its influence controls the con- 
 science and guides the will of nations ; and from America 
 and England the system of Sunday-schools is being extended 
 all over Europe, and by the aid of missionaries to people in 
 every country on the globe. 
 
334 THE WESLEY MEMOEIAL VOLUME. 
 
 On the rolls of our Sabbath-schools are the names of millions 
 of scholars ; and the godly unpaid teachers are counted by 
 hundreds of thousands. The results cannot be registered ; no 
 pen of the statist can figure them ; the record is on high ! A 
 century of Sunday-school work is just closing, and we are about 
 to celebrate the completion of that period ; but the world has 
 not yet seen the power of the Sunday-school. Had he lived 
 so long, no one would have more rejoiced at the glorious 
 results of Sunday-school labors during a century than would 
 John Wesley. 
 
WESLEY JFGE PAK DE PRESSENS& 
 
 PARIS, ce 19 awril, 1879. 
 
 A M. LE PASTEUR MATTHIEU LELIEVRE, KlMES I 
 
 MON CHER MONSIEUR : Vous m'apprenez que 1'on prepare 
 aux Etats-Unis, a la grande memoire de Wesley, un monument 
 plus durable que ceux de pierre ou de marbre. Ce monument 
 doit etre un livre, dans lequel toutes les diverges fractions du 
 christianisme eVangelique exprimeront leur respect et leur 
 sympathie pour ce puissant serviteur de Dieu. C'est a ce titre 
 que vous m'avez demand^ de joindre mon te*moignage au leur. 
 Je le fais avec empressement, dans la mesure ou je le puis, 
 c'est a dire en me contentant d'un simple temoignage d'admi- 
 ration et de gratitude ; car, je ne suis pas capable d'essayer une 
 caract^ristique de cet illustre serviteur de Dieu, illustre malgre 
 lui-meme, Phumilite* 6tant Pun de ses traits distinctifs. Les 
 Eglises methodistes d'Amerique ont eu bien raison de faire 
 appel a la chretiente* evangelique tout entiere, car un homme 
 comme Wesley lui appartient, tout en ayant marque* son oeuvre 
 d'une empreinte particuliere, par Pinfluence gen6rale et con- 
 siderable qu'il a exercee sur PEglise contemporaine. 
 
 Laissant de cote ce qui se rapporte plus spe*cialment aux 
 Eglises que portent son nom, et, qui ont bien raison de demeurer 
 fideles a leur caractere propre, tant que n'a pas sonne" Pheure 
 de la grande fusion, dans la synthese 41argie d'un christianisme 
 complet heure qui me parait devoir coincider avee celle des 
 dernieres consommations je releverai quelques uns des grands 
 services rendus par Wesley a la Reformation tout entiere. 
 Tout d'abord, au point de vue doctrinal, il a re*agi contre la 
 scholastique dogmatique, dans laquelle s'e*tait fig^e la seve gen6- 
 reuse du seizieme siecle, et il a restaure Pelement moral, la lib- 
 
336 THE WESLEY MEMORIAL VOLUME. 
 
 erte humaine sacrific au dogme de la predestination absolue, 
 sans tomber dans Perreur pelagienne. Je ne m'arrete pas aux 
 consequences, qui ont et6 tirees de cette revendication au sein 
 des Eglises wesleyennes, et, sur lesquelles je n'ai pas a me pro- 
 noncer ici. Je retiens seulement cette grande affirmation du 
 libre arbitre, en deliors de laquelle, je declare ne pas comprendre 
 une lutte serieuse contre le pantheisme contemporain, et cette 
 insistance sur la saintete, qui etait bien necessaire en face d'une 
 orthodoxie plus disposee a rassurer Pdme qu'a la stimuler a la 
 lutte. 
 
 En second lieu, Wesley, sans rompre prematurement avec 
 PEglise officielle, a ete Pun des plus puissants initiateurs de la 
 vraie notion de PEglise, qui la fait reposer, non sur la naissance, 
 mais sur la foi personnelle, et Pamene, sans detroner le minis- 
 tere, a une large pratique du sacerdoce universel, du sacerdoce 
 laique. Cette premiere reforme ecclesiastique portait dans son 
 sein Pindependance de la societe spirituelle vis-a-vis de Petat : 
 aussi, a la seconde generation, le wesleyanisme a-t-il presque 
 partout rompu le lien avec le pouvoir civil. 
 
 En troisieme lieu, "Wesley a donne le plus magnifique elan 
 au mouvement missionnaire, sans separer la mission du dedans 
 de celle du deliors, car c'est une vraie mission qu'il a entre- 
 prise avec Whitefield dans les terres dites chretiennes. Je ne 
 connais rien de plus admirable que cette propaganda ardente, 
 infatigable dans les deux mondes, suspendant les multitudes 
 aux levres de ces vrais apotres qui, pour employer Pexpression 
 d'un de leurs plus fideles disciples, le Rev. Arthur, portaient 
 oraiment une langue de feu, et, dans le siecle de Yoltaire et de 
 Bolingbroke, ramenerent de vraies Pentecotes. Us ont ete les 
 initiateurs d'un re veil general qui s'est produit dans tout le 
 protestantisme. Les os sees se sont ranimes 4 leur voix, qui a 
 ete entendue par toute la terre. La mission interieure a enf ante* 
 k mission exterieure, qui lui a du cette incomparable expan- 
 sion, la gloire de PEglise evangelique du dix-neu-vieme siecle. 
 Gr4ce a eux et a leurs 4mules, Pange de PApocalypse a vrai- 
 
WESLEY Juari PAR DE PRESSENS^. 337 
 
 ment repris son vol sous tons les cieux pour porter PEvangile 
 eternel aux peuples de toutes langues. 
 
 Enfin, car je me borne a indiquer ces idees sans les develop- 
 per, Wesley a fait descendre de nouveau 1'Evangile des hauteurs 
 plus ou moins glacees d'une sorte d' aristocratic religieuse. II 
 1'a porte aux desherites, aux ignorants, aux esclaves. On a pu 
 dire de nouveau : " L'Evangile est annonce aux pauvres." Les 
 partisans d'une religion comme il faut, lui en ont fait un re- 
 proche, et lui ont dit comme Celse au christianisme primitif : 
 " Yous ne vous occupez que de cette tourbe de carref our, de 
 tous ces miserables qui sont le rebut de Phumanite." Wesley 
 aurait pu repondre, comme Origene dans sa replique immortelle 
 au philosophe grec: "C'est vrai; nous nous pre*occupons de 
 ces miserables pour les relever, parce que vous n'y avez pas 
 pense. Nous representons un Maitre qui a dit : ' Je ne suis pas 
 venu pour ceux qui sont en sante, mais je cherche tout ce qui 
 est perdu ! ' ' 
 
 II faudrait maintenant, mon cher Monsieur, montrer toutes 
 ces grandes idees vivantes dans la personne de Wesley, retracer 
 cette figure si noble, cette vie d'infatigable devouement. Ce 
 n'est pas en vous ecrivant que je le ferai, car je n' ai garde 
 d'oublier que vous etes un de ceux qui nous avez le mieux fait 
 connaitre ce grand chretien, grand surtout parce qu'il redit 
 du fond du cceur avec Jean Baptiste : " II f ant qu'il grandisse 
 et que je diminue." 
 
 Sans donte vos Eglises, comme toutes les fractions de la 
 chretiente, ont eu leurs imperfections et leurs etroitesses. 
 J'avoue franchement que ma pensee a besoin de plus d'air et 
 d'espace que Porthodoxie du reveil, qu'il soit wesleyen, lu- 
 therien, ou refornie. Chaque epoque recoit des lumieres nou- 
 velles de Celui qui s'appelle le Soleil de justice et de verite. 
 Je souhaite seulement que ces lumieres soient penetrees d'une 
 flamme aussi ardente qui celle que anima les Peres de nos Eglises. 
 Les grands serviteurs de Dieu, qui nous ont quittes, sont comme 
 des Elies enleves dans un char de feu. II faut ramasser, non 
 
338 THE WESLEY MEMORIAL VOLUME. 
 
 pas leur linceul, qui represente la part des infirmites et des 
 erreurs humaines, dont il faut bien se garder de faire des tradi- . 
 tions mortes mais leur manteau: je veux dire, ce qui sym- 
 bolise leur activite large et f econde. 
 
 C'est le seul moyen pour les Elisees de continuer les Elies. 
 Croyez, cher Monsieur, a ma haute estime et a mon affectueux 
 
 devouement, 
 
 E. DE PBESSENSB. 
 
WESLEY JUDGED BY DE, DE PEESSENSE. 
 
 PARIS, April 19, 1879. 
 To THE KEY. MATTHEW LELIEVRE, NIMES. 
 
 MY DEAR SIR : You tell ine that a monument more lasting 
 than one of stone or marble is being prepared in the United 
 States to the grand memory of "Wesley. This monument is a 
 book in which the various evangelical communions will express 
 their respect and sympathy for that powerful servant of God. 
 Wherefore you ask me to join my testimony to theirs ; and I 
 eagerly do so in the measure of my ability, confining myself to 
 a simple testimony of admiration and gratitude. For I am not 
 able to attempt a characteristic of this illustrious servant of 
 God, illustrious in spite of himself, humility being one of the 
 traits which distinguished him. The American Methodist 
 Churches have done well to appeal to Evangelical Christendom 
 generally, for a man such as Wesley, although his work bore a 
 special stamp, belongs to it by the wide and deep influence 
 which he exercised over the contemporary Church. 
 
 Leaving aside what more particularly regards the Churches 
 which bear his name, and which are right in remaining faith- 
 ful to their own principles, so long as the hour has not struck for 
 the grand fusion in the widened synthesis of a perfected Chris- 
 tianity which hour methinks will coincide with the end of all 
 things I shall point out a few of the great services Wesley 
 rendered to reformation generally. In the first place, as regards 
 doctrine, he reacted against scholastical dogmatics, in which the 
 noble sap of the sixteenth century had been congealed, and, 
 without falling into Pelagian error, he restored the moral ele- 
 ment human liberty which had been sacrificed to the dogma 
 of absolute predestination. I pass over the conclusions which 
 
340 THE WESLEY MEMOEIAL VOLUME. 
 
 have been drawn from this claim by the Wesleyan Churches, 
 and on which I have not here to pronounce. I only mark that 
 grand affirmation of the free-will without which I declare I 
 do not comprehend any serious wrestling against contemporary 
 pantheism and that insistence on holiness which was a neces- 
 sity in presence of an orthodoxy more fit to reassure the waver- 
 ing soul than to excite it for the struggle. 
 
 In the second place, Wesley, without prematurely breaking 
 with the Established Church, was one of the most powerful 
 initiators of that true ecclesiastical notion which establishes 
 the Church, not on birthright but on personal faith, and, 
 without dethroning ministry, teaches her to practice universal 
 priesthood lay priesthood. This first ecclesiastical reform 
 carried in itself the independence of the spiritual society 
 toward the State ; consequently, as early as the second genera- 
 tion, Wesleyanism had nearly every-where freed itself from civil 
 power. 
 
 Thirdly, Wesley gave the most magnificent impulse to mis- 
 sionary movement at home and abroad ; for that was a true 
 mission which he undertook with Whitefield [in Georgia] in a 
 so-called Christian land. I know nothing more worthy of 
 admiration than the ardent propaganda, indefatigable in both 
 worlds, of those true apostles on whose lips crowds hung spell- 
 bound, and to speak in the language of one of their most 
 faithful disciples, the Rev. William Arthur who had tongues 
 of fire, and in the age of Yoltaire and Bolingbroke produced 
 true pentecosts. They were the means of beginning a general 
 revival of Protestantism. At their voice which is gone into 
 all the earth the dry bones revived. The home mission 
 brought forth foreign mission, which has been followed by that 
 incomparable expansion, the glory of the evangelical Church 
 in the nineteenth century. Thanks to them and their associ- 
 ates, the angel of the apocalypse has indeed resumed his flight 
 in the midst of heaven to carry the everlasting gospel to every 
 tongue and people. 
 
WESLEY JUDGED BY DR. DE PKESSENSE. 341 
 
 Finally for I am merely pointing out these ideas without 
 unfolding them "Wesley brought down the gospel anew from 
 the rather icy summits of a religion of aristocracy. He 
 took it to the disinherited, to the ignorant, to the slaves. It 
 might again be truly said : " The gospel is preached to the 
 poor." The followers of a fashionable religion have made 
 this a reproach to him, saying, like Celsus to primitive Chris- 
 tianity : " You only attend to those cross- way mobs, to those 
 miserable creatures who are the refuse of humanity." Wesley 
 might have answered, like Origen, in his immortal reply to the 
 Greek philosopher: "True, we employ ourselves to restore 
 those miserable people, because you have not thought about 
 them. "We represent a Master who said : ' I came not for 
 those who are whole, but I seek all who are lost.' >: 
 
 Now, dear sir, all these grand ideas ought to be shown alive 
 in the person of Wesley, and that noble figure, that life of un- 
 wearied self-denial, ought to be delineated. I cannot do this 
 in a letter to you, for how can I forget that you* are one of 
 those who have best acquainted us with this great Christian 
 great, just because, like John the Baptist, he said from his in- 
 most heart : " He must increase, and I must decrease." 
 
 Surely, your Churches, like all other Christian communions, 
 have had their imperfections and their narrow-mindedness. I 
 frankly confess that my thought wants more air and space 
 than the orthodoxy of revival can give, whether Wesleyan, Lu- 
 theran, or Reformed. Every epoch receives fresh light from 
 him who is the Sun of Righteousness and truth. I only wish 
 that this light be penetrated by so ardent a flame as that which 
 animated the fathers of our Churches. The great servants 
 of God who have left us are like so many Elijahs taken up in 
 a chariot of fire. We must pick up, not their shroud, that is 
 to say, their infirmities and errors which we must be careful 
 not to make dead traditions of but their mantle, by which I 
 
 * Pressense has reference to Lelievre's most admirable " Life of Wesley." 
 EDITOR. 
 
 22 
 
342 THE WESLEY MEMORIAL VOLUME. 
 
 mean every thing that represents their wide and fruitful activ- 
 ity. Only thus will the Elishas be the continuators of the Eli- 
 jahs. I am, dear sir, 
 
 Your affectionately devoted 
 
 E. DE PBESSENSE. 
 
EPWOKTH, 
 
 i. 
 
 11 /TOTHEBLAITO across the sea, 
 -LJJ- Home of bards and sages, 
 Crowned amid the ages, 
 
 o ' 
 
 Shrines unnumbered are in thee, 
 "Where the pilgrim reverently 
 Stands like one upon a shore, 
 Looking far the billows o'er ; 
 Waiting till the echoes float 
 From the wastes that lie remote ; 
 So we lean, with ear attent, 
 For some winged message sent. 
 
 II. 
 
 In the distance here we stand ; 
 
 'Tis a deep devotion, 
 
 Mother isle of ocean, 
 Speaks a blessing on thy land, 
 For thy heroes, strong of hand, 
 Brave of heart, the ages through ; 
 "Tis a shining retinue, 
 Thou hast given for the lead 
 Of a world in restless speed ; 
 Seas are wide, but chains of gold 
 Bind us each, the New and Old. 
 
344 THE WESLEY MEMORIAL VOLUME. 
 
 III. 
 
 "Where the Trent with easy flow 
 Seeks the Humber, gliding, 
 Winding oft, and hiding, 
 Through the " levels " rich and low, 
 There a manor long ago 
 Hose beyond, on heights of green, 
 Looking down the river sheen ; 
 That, is Epworth, parish old, 
 Of a date that is not told ; 
 Hence the echo o'er the sea, 
 Worthy theme of minstrelsy. 
 
 IY. 
 
 Parsonage of Epworth I where 
 Came there brighter angel, 
 With a glad evangel ? 
 Never on the burdened air 
 Was a sweeter breath of prayer, 
 Than the words by priest intoned, 
 When the mother, love-enthroned, 
 Gave the new-born one caress, 
 With God's seal of blessedness ; 
 Write that mother's queenly soul, 
 England, on thy royal scroll I 
 
 y. 
 
 Thatched the cottage where he dwelt, 
 
 Shepherd and protector, 
 
 Epworth's saintly rector; 
 Dim the chancel where he knelt, 
 'Keath the mossv tower that felt 
 
EPWOBTH. 345 
 
 Shock of storm, and sunlight kiss, 
 Pointing from the world that is 
 To the higher towers of gold, 
 In the glory manifold ; 
 Bless St. Andrew's with its chime, 
 Relic of the olden time ! 
 
 VI. 
 
 From the parish of the priest, 
 Humble in its story, 
 Spread a wave of glory ; 
 Like the day-star in the East 
 To the daylight broad increased ; 
 Till a morning song is heard 
 Like the carol of a bird ; 
 Song of prisoned souls unbound 
 Rising all the wide world round ; 
 Palaces have heard the strain, 
 And the lowly keep refrain. 
 
 VII. 
 
 Epworth hath its legends old ; 
 
 Tales of ancient Briton, 
 
 Chivalry unwritten, 
 Deed of Dane and Saxon, told ; 
 But no dauntless chief or bold 
 Gives the manor such renown, 
 Gives its beauty such a crown, 
 As the knight with shield .and lance, 
 Leading on the world's advance 
 From the river isle Axholme, 
 Over land and ocean foam. 
 
>16 THE WESLEY MEMOKIAL VOLUME. 
 
 VIII. 
 
 Ep worth born, and Oxford bred, 
 Student, fellow, master, 
 Thence a world- wide pastor ; 
 Where the rubric had not led, 
 There his parish field was spread ; 
 Mid the Newgate felons bold, 
 On the Moorfields, temple old, 
 Where the Kings wood colliers met, 
 While he spread the gospel net ; 
 Wider than a bishop's see, 
 His a priesthood by decree. 
 
 IX. 
 
 Westward rolled the glory-wave 
 With the wave of freedom ; 
 As from ancient Edom 
 Came the mighty One to save, 
 So the stalwart and the brave 
 Entered through the forest doors, 
 Trod the great cathedral floors, 
 With their arches old and dim, 
 Where, as from the cherubim, 
 Fell the beauty and the gold 
 With a rapture never told. 
 
 X. 
 
 Now the marble tells his fame 
 Where the kings are sleeping, 
 Guards the meanwhile keeping 
 
 Watch o'er his illustrious name ; 
 
 While his words, an angel flame, 
 
EPWOETH. 347 
 
 On the breath of morning fly 
 With a trail of victory, 
 From the rock of Plymouth old, 
 To the western gate of gold ; 
 Yale to vale, and State to State, 
 Rolls the song " free grace," elate. 
 
 XI. 
 
 Lo, we add another shrine, 
 
 With a new hosanna, 
 
 In the far Savannah, 
 Where he came with zeal divine, 
 'Mid old trails of oak and pine ; 
 Where the red man darkly trod, 
 Where he blindly worshiped God ! 
 Here we drop our gifts of gold ; 
 "Tis a tale forever told, 
 Of the old colonial time, 
 As he stood in early prime. 
 
 XII. 
 
 Where the brave Pulaski fell, 
 
 With a shaft uplifted, 
 
 For the hero gifted, 
 Let the shade of Wesley dwell ; 
 Let this fond memorial tell, 
 Of the royal brotherhood, 
 Ransomed all by Jesus' blood ; 
 From all lands of earth are we 
 Hither brought from every sea ; 
 One dear land is ours the best ; 
 One dear cross our pledge of rest. 
 
348 THE WESLEY MEMORIAL VOLUME. 
 
 XIII. 
 
 On to old and distant climes, 
 O'er the wild Pacific, 
 Speeds the light omnific ; 
 Hark, the hurried crash betimes 
 Of the old embattled crimes, 
 In the Tycoon's crowded isles, 
 'Mid the Rajah's palace piles ; 
 From zenana and bazar 
 Hear the " Amen " rising far ; 
 See the guns dismantled stand, 
 , Spiked by Christ's own princely hand. 
 
 XIY. 
 
 Through the Flowery Kingdom wide, 
 Up its river passes 
 Thronged with teeming masses, 
 O'er the mountains which divide 
 Dynasties of wealth and pride ; 
 Lands of Caliph, Czar, and Khan ; 
 In the shade of Vatican ; 
 'Tis the same old conquering charm, 
 'Tis the heart made strangely warm ; 
 Swifter than the Moslem's sword 
 Flies the everlasting word. 
 
 XY. 
 
 Onward is the sacred march 
 Through revolted regions, 
 Filled with hostile legions ; 
 "Wild sirocco storms but parch 
 All the way to victory's arch ; 
 
EPWOKTH. 349 
 
 " God is with us," best of all ; 
 He will smite the bastion wall ; 
 We shall write upon the bells 
 Of the horses, as he tells, 
 
 " Holiness " for his renown, 
 His the glory and the crown. 
 
 XVI. 
 
 'Tis a birth-song we have sung ; 
 
 Whispered as we listened, 
 
 When a babe was christened ; 
 "When the parish bells were rung, 
 And two souls together clung, * 
 
 Child and mother. Onward time ! 
 'Tis a battlefield sublime ; 
 Turn the kingdoms ; islands wait ; 
 Chimes the jubilee elate ! 
 Parish of the world! behold! 
 Christ is crowned with stars of gold. 
 
WESLEY AND WHITEFIELD. 
 
 THE title of this paper might, under other circumstances, 
 lead readers to expect a great deal more than we propose 
 to attempt. A full discussion of all that is involved in the 
 names Wesley and Whitefield would form a history of the 
 great religious movement of the last century, of which, under 
 God, they were the chief promoters. It will readily be seen, 
 however, that a chapter in this Memorial Volume on the sub- 
 ject of these two mighty men must simply exhibit them in 
 their relation to each other. 
 
 In the history of the English nation and of the Christian re- 
 ligion the two names are inseparably linked together. Some 
 great men seem to have had no associates, of equal name and 
 fame, engaged with them in their work. We sometimes com- 
 pare the names of Paul and Silas, or of Paul and Barnabas, 
 yet this is as we mention sun and satellite together, rather 
 than as we speak of two twin stars. Wiclif did his work 
 alone. We couple no other name with that of John Calvin, or 
 of Jonathan Edwards. Butler thought out by himself the 
 glorious argument of his imperishable "Analogy." John Mil- 
 ton's soul was 
 
 u Like a star, and dwelt apart.'* 
 
 On the other hand, there are names which, despite of dissim- 
 ilarities, we associate with each other. Luther and Melanchthon 
 are a familiar instance. These two men were in all their men- 
 tal and moral idiosyncrasies " wide as the poles asunder," but 
 they were co-equals, associates, fellow-helpers, in some respects 
 the complement or correlate of each other. The union of their 
 names is natural, and will, no doubt, be perpetual. 
 
 In like manner the names of Wesley and Whitefield stand 
 
WESLEY AND WHITEFIELD. 351 
 
 together on the page of history. To the initiated, who under- 
 stand the difference between the two men, and who know of 
 the separation which took place early in their public history, 
 this union may appear unnatural, and it is more than possible 
 that on both sides some followers of the one may not think he 
 is honored by being classed with the other ; but, rightly or 
 wrongly, the two names are braced together, and we believe 
 will be so even to the end. The association, too, we believe, is 
 quite natural. The differences between them were important 
 if not vital ; but they were inward. To the outside world the 
 connection and resemblance were much more apparent than 
 the divergence and the dissimilarity. They lived in the same 
 era and were both identified from the first with the same relig- 
 ious movement. Both bore the nickname " Methodist," which 
 the happy genius of some scoffing collegian invented after 
 " Sacramentarian," " Bible-moth," and " Bible-bigot " had been 
 tried. Some doctrines which were repudiated with vehemence 
 by the ecclesiastics of their day they held in common, and 
 these each continued to preach after they had pronounced very 
 opposite opinions on the doctrine of the divine decrees. Both 
 were eminent preachers, and both were distinguished by a 
 splendid irregularity in the way in which they exercised their 
 ministry. In their early life they were intimate and endeared 
 friends, and in their early labors they were close associates. 
 The junction of their names on the page of history, under such 
 circumstances, was to be looked for, and let high Calvinist or 
 low Arminian like it or not, they must reconcile themselves to 
 it, for it is inevitable and unalterable. 
 
 If we are asked which of the men should be reckoned the 
 greater, perhaps our safest answer would be, " We are not 
 careful to answer thee in this matter." We are taught by the 
 apostle not to glory in one Christian teacher over another, on 
 the principle that all the qualifications and endowments of min- 
 isters in general are for the benefit of the Church of God. 
 "All things are yours." Hence, if we could not give a com- 
 
352 THE WESLEY MEMOEIAL VOLUME. 
 
 parative estimate of these two men without seeming to despise 
 or depreciate one of them, we should certainly hesitate ere we 
 expressed an opinion. But as we devoutly reverence the mem- 
 ory of Whitefield, we may, perhaps, be permitted to say that 
 we think Wesley was incomparably the greater man. We re- 
 gard him as the master spirit of the last century's revival. In 
 some things Whitefield undoubtedly led the way. He was 
 the first to perceive the simplicity which was in Christ. Wes- 
 ley continued as a ritualist and a legalist long after Whitefield 
 had obtained peace in believing. Not till after Wesley's mel- 
 ancholy visit to G-eorgia did he experience that " strange warm- 
 ing of heart " which was his induction into " the peace which 
 passeth all understanding." Whitefield had passed from death 
 unto life while yet at the University. Whitefield, when access 
 to the pulpits of the Church of England was denied him, was 
 the first to go to the highways and hedges to compel men to 
 come in. Wesley felt some reluctance to follow his friend's 
 example. He verily thought within himself, at an earlier pe- 
 riod of his history, that it was almost a sin for souls to be saved 
 out of a church ; and now he had a shrinking from the unwont- 
 ed step which Whitefield had taken. He knew, however, how 
 to crucify the flesh, and he resolutely made himself more vile 
 for his Master's sake. We think that Whitefield more fully 
 emancipated himself from Church of England trammels than 
 Wesley ever did. He had no brother of intense Church pro- 
 clivities impeding his movements toward freedom. However 
 we account for it, Wesley, to his latest day, showed a predilec- 
 tion for the Established Church. A terrible indictment against 
 the Church of England could be easily framed from the writ- 
 ings of John Wesley, yet he was a Churchman to the last. His 
 followers in England are often reproached for their alienation 
 from the Established Church, and they are told in good set 
 terms that in leaving the Church they departed from the 
 spirit and counsel of their founder.* These taunts would be 
 
 * See Dr. Rigg's " Wesley and the Church of England " in this volume. EDITOR. 
 
WESLEY AND WHITEFIELD. 353 
 
 difficult to meet if Methodists regarded their founder as infal- 
 lible, or maintained the duty of following him in every thing ; 
 but men may have the highest admiration of a Christian hero 
 and yet be faithful to their Lord's command, " Call no man 
 master on the earth." 
 
 In the matters named we may acknowledge that "Whitefield 
 had the pre-eminence ; but after all, we give the palm without 
 hesitation to Wesley. His greatness grows upon us. Study 
 his character and life, and he will loom larger and larger upon 
 you. Dr. John Campbell had an inveterate dislike to the 
 form of church polity set up by Wesley. He had more than 
 one controversy with its upholders, but his veneration for the 
 man Wesley was so great that he declared his belief that he 
 would yet be regarded as the greatest Englishman that ever 
 lived. This opinion will appear extravagant to many, but it 
 will be thought less so by and by, when martial glory, high 
 rank, intellectual greatness, will be thought less worthy of 
 honor and distinction than turning many to righteousness and 
 widening the bounds of the kingdom of God. 
 
 We have said that Wesley and Whitefield had much in com- 
 mon in the doctrines they preached. Still it was unity in di- 
 versity. In the funeral sermon he preached for his friend, Wes- 
 ley summed up the fundamental doctrines on which White- 
 field every-where insisted as consisting in the new birth and 
 justification by faith. On these " good old-fashioned doctrines," 
 as Wesley described them, the two friends thought and spoke 
 the same, and cordially agreed. So far there was " no schism 
 in the body " of Methodist teachers. But with these doctrines 
 on which they were in unison, Whitefield preached dogmas 
 which Wesley rejected with all the energy of his nature. The 
 friends of Whitefield would not, indeed, admit that Wesley had 
 drawn a full or faithful portrait of their deceased leader. Un- 
 conditional election and the perseverance of the saints were with 
 Whitefield matters of high importance and paramount belief. 
 These ought to have been included in any summary of his doc- 
 
354 THE WESLEY MEMORIAL VOLUME. 
 
 trinal tenets. Perhaps they ought. No doubt Whitefield was 
 a thorough-paced Calvinist ; but Wesley showed his good taste 
 by shunning, in the funeral sermon, what had been matter of 
 controversy between him and his sainted friend. Had he 
 alluded to them at all he could not well have avoided stating his 
 disbelief of them ; and had the peculiarities of Calvinism been 
 touched on, what could have been expected from him who 
 embodied those peculiarities in the famous formula, that some 
 will be saved do what they will, and the rest will be damned 
 do what they can? 
 
 Regret is sometimes expressed that Wesley and Whitefield 
 should have separated. We cannot say we share in the regret. 
 Matters being as they were, separation was natural, unavoidable, 
 desirable. " How can two walk together except they be 
 agreed?" Union no doubt is strength, but then it must be 
 union, not simply juxtaposition or nominal association. White- 
 field might deplore Wesley's publication of his sermon on gen- 
 eral redemption : Wesley might blame Whitefield for men- 
 tioning names while attacking what he considered doctrinal 
 errors : but these mutual criminations and recriminations were 
 needless. What men believe to be a part of the counsel of 
 God. they must proclaim. Continued unity of action to Wes- 
 ley and Whitefield, therefore, was only possible on the conceal- 
 ment of their personal sentiments on matters of grave concern- 
 ment. To men of such ardent zeal and high conscientiousness 
 suppression of the truth was impossible.. Some attempts at 
 compromise and healing the breach, no doubt, were made. 
 That in seeking to promote reconciliation Wesley " leaned too 
 much toward Calvinism," we believe, on his own confession ; 
 but fire and water cannot be made to coalesce. The systems of 
 Calvin and Arminius, in agreement up to a given point, are 
 utterly at variance beyond that point, and the yawning chasm 
 between them cannot be bridged over. Even now we do not 
 see how, in a connection al system, the " five points " of disa- 
 greement could be left an open question. Men can preach 
 
WESLEY AND WHITEFIELD. 355 
 
 Christ whether they be Calvinists or Arminians, but it is better 
 for them to do it from different pulpits. 
 
 Despite their doctrinal divergence there can be no doubt 
 that these two saintly men retained an earnest affection and 
 esteem foi each other. What Whitefield would have felt, or 
 how he would have acted had he lived to know of the con- 
 troversy that broke out after the publication of the Minutes of 
 Conference for 1770, can only be a matter of conjecture. 
 With his avowed Calvinism, we cannot suppose that he would 
 have sympathized with the saintly Fletcher in his defenses, 
 but neither will we believe that he would have homologated 
 the unprincipled assaults of Toplady. The splendid legacy 
 left to the Church of God by the vicar of Broadhembury in 
 his magnificent hymn, 
 
 "Rock of Ages, cleft for me," 
 
 will endear the name of Toplady to all lovers of sacred song, 
 but our admiration would be higher if we were ignorant of the 
 low scurrility, the unmeasured abuse, which he poured out on 
 the devoted head of an aged and venerable servant of God. 
 Wesley had to endure the pelting scorn of half an age, and 
 some of the vilest things uttered concerning him were spoken 
 by those who thought themselves the peculiar favorites of 
 Heaven. Christians are the salt of the earth, and they were 
 the salt of the salt. 
 
 Happily Whitefield died in the year when this embittered 
 controversy had its origin. He was taken away from the evil 
 to come. 
 
 In doctrinal accuracy we give the pre-eminence to Wesley. 
 We are far from saying that he sounded all the depths of the 
 truth of God. And we readily admit that his teachings may 
 exhibit some slight discrepancies ; yet we know of no interpret- 
 er whose doctrines commend themselves more to our judg- 
 ment and conscience as in harmony with the word of Script- 
 ure and the favits y of human experience. Kor do we expect 
 
356 THE WESLEY MEMORIAL VOLUME. 
 
 that with the lapse of time his system of theology will be 
 greatly improved upon. 
 Poets may sing 
 
 " Ring in the Christ that is to be," 
 
 yet if the Christ of the future has to be a true Christ, then he 
 is the Christ that is now. We do not believe that the funda- 
 mental doctrines of Christianity, in which the Church of God 
 has believed from the beginning, will ever be disproved. Rob- 
 inson, the pastor of the Pilgrim Fathers, said that God had 
 much truth yet to break out of his holy word. We do not 
 doubt it. But the truth yet to be found in Scripture cannot 
 contradict the truth which it has already made plain. We 
 cannot believe in a revelation that does not reveal ; and we be- 
 lieve that the faith of the future will very largely be that which 
 we find in the sermons and treatises of John Wesley, and 
 the hymns of his gifted brother. 
 
 As preachers it is not easy for us to compare the two men. 
 Oratory can hardly be judged of at second-hand. Both were 
 great preachers. Wesley was the more logical, Whitefield the 
 more eloquent. Yet it seems a mistake to suppose that Wesley 
 was a calm and dispassionate preacher, to whom a sermon was 
 only like a little fireside chat. He counseled his preachers not 
 to scream, yet he himself could at least be vehement. His 
 preaching pace was not always an amble or a canter ; he some- 
 times rode his steed at a fiery rate. 
 
 In courage, physical and moral, the two men were equally 
 remarkable. They .could face a mob, they could resist a world. 
 There are many men of known and tried courage who would 
 quail before an angry crowd. The waves of the sea, when tem- 
 pest-tossed, are terrible in their pitiless power, yet holy Script- 
 ure classes them with the tumult of the people : " Which still- 
 eth the noise of the seas, the noise of their waves, and the 
 tumult of the people." This tumult Wesley and Whitefield 
 could brave. Their moral courage was as marked as their 
 physical bravery. Raillery, taunts, opposition, vituperation, 
 
WESLEY AND WHITE FIELD. 357 
 
 none of these things moved them. To their faith they added 
 courage. Had they not, then, humanly speaking, the great 
 revival of the eighteenth century could not have taken place. 
 
 In singlemindedness the two men were alike. No one can 
 doubt the entire devotedness of them both to God. The zeal 
 of God's house ate them up. If they had ambition the last 
 frailty of great minds it was of the most noble and commend- 
 able kind. Their ambition was to honor their Master and ex- 
 tend his kingdom, save souls from death, and hide a multitude 
 of sins. That some grains of earthly alloy were mingled with 
 the fine gold of their religious zeal we may admit, for they 
 were men. Yet, on the whole, we believe that Church history 
 of any age, of all ages, would find it difficult to produce two 
 men of more apostolic character and spirit. They were dead to 
 the world, they gloried only in the cross. To them to live 
 was Christ, and to die was gain. Paul would have hailed them 
 as brethren beloved, like-minded with himself, fellow-workers 
 for the kingdom of God. 
 
 They were both successful preachers. In this matter it may 
 be done to men according to their faith, but not always to their 
 puremindedness and zeal. Piety is not the sole requisite to 
 ministerial success. There is such a thing as aptness to teach, 
 and sanctified sagacity in turning men to God. Not every 
 man wise unto salvation is wise in winning souls. God had 
 given this wisdom to both Wesley and Whitefield in large 
 measure. They each turned many to righteousness. How 
 many were converted to God through their instrumentality 
 the day shall declare. In one week of Whitefield's life we 
 know he received a thousand letters from persons who, through 
 his preaching, were awakened to spiritual anxiety. This cir- 
 cumstance was without precedent in the history of the Church, 
 and probably had no parallel in the subsequent life of White- 
 field. Yet it shows the amazing spiritual power that attended 
 his preaching, a power not confined to that ever-memorable 
 
 week. Wesley's preaching was also attended with amazing 
 23 
 
358 THE WESLEY MEMORIAL VOLUME. * 
 
 power from on high, and many souls will be the crown of re- 
 joicing of each in the day of the Lord. 
 
 In one thing Whitefield was obviously inferior to Wesley. 
 He did not possess the organizing faculty. "Wesley was distin- 
 guished for it almost beyond any other man. Whitefield w r as 
 a spiritual force, an impulse ; Wesley was this, and a wise 
 master-builder besides. We are far from thinking that every 
 great religious leader that arises should seek to perpetuate his 
 name by the formation of a new sect. The divisions of Prot- 
 estantism are undoubtedly its weakness, and we long to see its 
 breaches healed rather than widened and multiplied. We com- 
 mend Charles H. Spurgeon, that, wielding the mighty influence 
 he does in England, he founds no sect of Spurgeonites, but re- 
 tains his place in the rank and file of the Baptist ministry. 
 Yet even he has thought of conserving his work by new meth- 
 ods and new organizations. His Pastor's College was notably 
 an innovation, and its annual gatherings bring together a num- 
 ber of men all bound, no doubt, to the denomination, but 
 bound by peculiarities to each other. We hope that the fruits 
 of Whitefield's ministry were not lost, though he did little to 
 bind his converts together. Churches, both old and new, gath- 
 ered many of them into their communion. Wesley saw the 
 importance of watching over the souls that had been brought 
 to God by his own labors and those of his " fellow-helpers to 
 the truth." He saw, too, how the work of God could be ex- 
 tended by the employment of men who, it might be with small 
 culture, but much shrewdness and abundant zeal, could labor 
 in word and doctrine. Hence his class-meetings, his leaders, 
 stewards, and itinerant preachers. Hence the formation of 
 a system which has spread over the English-speaking world, 
 laid hold of portions of the continent of Europe, invaded Hin- 
 (Jostan, is known in the isles of the southern seas, and is making 
 converts to-day in China. We may not all approve of the 
 precise form which Methodism assumed in the hands of its 
 founder. The exclusion of the laity from its supreme counsel 
 
WESLEY AND WHITEFIELD. 359 
 
 soon led to agitation, upheavals, and convulsions. Both in En- 
 gland and America, Churches in the direct line of descent from 
 "Wesley have found it needful to remedy what they thought 
 was an original defect of their constitution. Yet this must be 
 said for Wesley, that, unlike the paper constitutions of the 
 first French He volution, he devised a form of government that 
 would work. And what a tribute to the constructive genius 
 of the grand old man, that, amid all changes that have been 
 adopted, and divisions that have ; taken place, the distinctive 
 characteristics of his system are retained in every Church that 
 claims to be of Wesleyan origin. There is a' homogeneity in 
 all the branches of Methodism ; having affinities with all Chris- 
 tian Churches, they have special affinities with each other. 
 " Lo, the people shall dwell alone." Nor is there the least 
 likelihood of these peculiarities being lost, although, no doubt, 
 modifications will take place. In all probability, while sun 
 and moon endure, Churches will exist which trace their pater- 
 nity to the venerable Wesley. 
 
 Whether Wesley or Whitefield was the more intense man 
 we do not know ; but certainly Wesley was a wiser man than 
 his friend. Whitefield was a preacher, and so was Wesley 
 But Wesley was also an acute logician, an able scholar, an 
 accomplished hymnist, and a discriminating critic. 
 
 Some of Wesley's views were far in advance of those of 
 Whitefield. We will not specify Wesley's political opinions. 
 These are certainly not to our taste. Few Englishmen of any 
 type could.be found now who would defend his views and 
 utterances on the subject of the American War of Independ- 
 ence. On the subject of slavery, however, how clear and ad- 
 vanced were his views ! Once and again he denounces it in 
 the strongest terms ; and it is interesting to think that 
 
 "In age and feebleness extreme," 
 
 he wrote to William Wilberforce, encouraging him to persevere 
 in his benevolent but Herculean task. Whitefield, on the other 
 
360 THE WESLEY MEMORIAL VOLUME. 
 
 hand, held property in slaves. Some men with strong vision 
 are yet color-blind. 
 
 Briefly we have compared and contrasted these two great 
 names. Yet, be it ever remembered, they never regarded 
 themselves as rivals, and perhaps would scarcely approve of us 
 weighing them against each other in the critical balance. Cer- 
 tainly we have cause to thank God for them both, and our 
 thankfulness will be best shown by trying to follow their 
 precious example : 
 
 " Lives of great men all remind us 
 
 We can make our lives sublime, 
 And, departing, leave behind us 
 
 Footprints on the sands of time." 
 
JOHN WESLEY AND HIS MOTHER 
 
 TN the study of the marvelous fact of Methodism in Church 
 JL history certain names occur to you, and the persons repre- 
 sented by these names pass and repass before your mental eye. 
 Of course, the chief figure in the picture is that extraordinary 
 man, second to none since the great apostle to the Gentiles. 
 Grouped around that central object of attraction are several 
 whose names shall be as imperishable as the system which, 
 under God, he was instrumental in organizing, and which 
 to-day is more vital with spiritual power than ever before. 
 
 In this picture appears Charles Wesley, the sweet singer of 
 our Methodist Israel, who rendered invaluable services to the 
 great religious movement known as Methodism. To-day his 
 influence as a Christian poet of the highest order is recognized 
 in the fact that his hymns are sung in every land and in 
 every section of the Church of Christ. While there is sin tp 
 be repented of, while there is pardon to be rejoiced over, and 
 heaven to be anticipated, the penitential, praiseful, and rap- 
 turous hymns of Charles Wesley shall be sung to earth's 
 remotest bound. Near the center o the group stands the 
 seraphic John Fletcher, the saintly man, but powerful con- 
 troversialist and defender of the generous gospel proclaimed 
 by the fathers, and now by the sons of Methodism in every 
 part of the habitable globe. There, on the same canvas, 
 appear George Whitefield, and Adam Clarke, and Joseph 
 Benson, and Vincent Perronet, and many of lesser fame top 
 numerous to mention. And there, too, appear the saintly 
 women of earlier Methodism, Susanna Wesley, and Selina, 
 Countess of Huntingdon, and the Lady Maxwell, and Mary 
 Fletcher, and Hester Ann Eogers, and Elizabeth Eitchie, and 
 
362 THE WESLEY MEMOEIAL VOLUME. 
 
 many others, whose holy lives, godly examples, and pious 
 offices were its chiefest glory. The two central figures of this 
 splendid picture the sainted founder of Methodism and his 
 equally sainted mother claim our undivided attention. 
 
 Can we think of the women of Methodism without re- 
 membering that woman who, above all others, had most to do 
 in fashioning the character of our illustrious founder ? My 
 eye rests with peculiar satisfaction upon the queenly form of 
 that " elect lady," whose influence upon John Wesley and upon 
 Methodism cannot be overestimated. The mother of John 
 Wesley was a woman of singular beauty, of rare character, 
 and of extraordinary intellectual accomplishments. Method- 
 ism owes a debt of gratitude to Susanna Wesley which can be 
 paid only by fidelity to the principles which have made Meth- 
 odism a power, if not a praise, in all the earth. 
 
 Susanna Wesley, to indicate her influence over her son, 
 has been called the foundress of Methodism. That we may 
 see the influence of this richly-gifted woman upon her son, 
 let us glance at her remarkable history. In Stevens' classic 
 "History of Methodism" the reader may see a portrait of 
 Mrs. Wesley which is a study for an artist. 
 
 She was one of the most beautiful women of her day, or 
 of any day. It was a stately, commanding beauty, giving 
 evidence of great mental and moral power. In her girlhood 
 this power displayed .itself in a choice which led her to 
 abandon the Puritan Church of her father for the Church of 
 England. Her father, knowing her thoughtful turn and great 
 determination, did not exercise his parental authority in com- 
 pelling her to go with him to a non-conforming Church. 
 
 It is, however, in the parsonage, as wife and mother, that 
 she shone with brighter luster. As a wife she was independ- 
 ent in thought and vigorous in action in her own sphere, 
 but religiously recognized the headship of her husband. 
 
 When Mr. Wesley was from home Mrs. Wesley felt it her 
 duty to keep up the worship of God in her own house. She 
 
JOHN WESLEY AND His MOTHER. 363 
 
 not only prayed for, but with, her family. At such times 
 she took the spiritual care and direction of the children and 
 servants upon herself, and sometimes even the neighbors 
 shared the benefit of her instructions. This, in one case, led 
 to consequences little expected, which showed a remarkable 
 trait in the character of this extraordinary and excellent wom- 
 an. The account was first published by Mr. John Wesley, 
 who remarks that "his mother, as well- as her father and 
 grandfather, her husband and her three sons, had been in 
 her measure a preacher of righteousness." 
 
 Some neighbors happening to come in during these exer- 
 cises, and being permitted to stay, were so pleased and prof- 
 ited as to desire permission to come again. This was granted ; 
 a good report of the meeting became general ; many requested 
 leave to attend, and the house was soon filled more than 
 two hundred at last attending ; and many were obliged to go 
 away for want of room. 
 
 As she wished to do nothing without her husband's knowl- 
 edge and approbation, she acquainted him with the meet- 
 ing, and the circumstances out of which it arose. While he 
 approved of her zeal and good sense, he stated several ob- 
 jections to its continuance. 
 
 To his objections she wrote in substance as follows : 
 
 I heartily thank you for dealing so plainly and faithfully with me in 
 a matter of no common concern. The main of your objections to our 
 Sunday evening meetings are: first, that it will look particular; sec- 
 ondly, my sex ; and lastly, your being at present in a public station and 
 character. To all of which I shall answer briefly. 
 
 As to its being particular, I grant it is ; and so is almost every thing 
 that is serious, or that may any way advance the glory of God or the 
 salvation of souls, if it be performed out of a pulpit, or in the way of 
 common conversation ; because in our corrupt age the utmost care and 
 diligence have been used to banish all discourse of God or spiritual con- 
 cern out of society, as if religion were never to appear out of the closet, 
 and we were to be ashamed of nothing so much as of professing our- 
 selves to be Christians. 
 
364 THE WESLEY MEMORIAL VOLUME. 
 
 To your second I reply, that as I am a woman, so I am also mistress 
 of a large family. And though the superior charge of the souls con- 
 tained 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, under a trust, by the great Lord of 
 all the families of heaven and earth. I thought it my duty to spend 
 some part of the Lord's day in reading to and instructing my family, 
 especially in your absence, when, having no afternoon service, we have 
 so much leisure for such exercises ; and such time I esteemed spent in a 
 way more acceptable to God than if I had retired to my own private de- 
 votions. This was the beginning of my present practice ; other people 
 coming in and joining with us was purely accidental. 
 
 Your third objection I leave to be answered by your own judgment. 
 
 If you do, after all, think fit to dissolve this 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.* 
 
 Such was the spirit of the earnest Christian worker, and 
 yet the submission of the godly wife ! 
 
 Mrs. Wesley was the mother of nineteen children. Her 
 means were slender, but her energy, tact, and wisdom were 
 better than thousands of gold and silver. Home was her 
 providential sphere for Christian as well as for maternal serv- 
 ices. The parsonage was a school as well as a home ; the mis- 
 tress of the house was teacher as well as mother, and with a 
 discipline bordering upon severity, yet prompted by love, 
 she taught and trained her numerous progeny as few families 
 have been educated at home. Mr. Wesley, doubtless, see- 
 ing his wife's special talent for the work, wisely left it to 
 her, and seconded her efforts in every possible way. Ever 
 after the fire in which their home was consumed, and from 
 which John, while a child, was almost miraculously rescued, 
 the mother felt that he was spared for some great purpose, 
 
 * See Moore's "Life of Wesley" and "Wesley's Journal" for a fuller text of 
 this letter. EDITOK. 
 
JOHN WESLEY AND His MOTHEE. 365 
 
 and therefore devoted special attention to his character and 
 studies. 
 
 When John Wesley left home for school or college, his 
 loving mother followed him with a watchful sympathy and a 
 judicious counsel that molded his character and helped to fit 
 him for his great destiny, and which was highly prized by him 
 down to his latest breath. We see the wealth of her mind, 
 and the religious turn of her thoughts, not only in her wise and 
 motherly letters to John, but in her more formal compositions, 
 such as her exposition of the Creed. 
 
 She was prepared to meet the spiritual difficulties of her son, 
 and to direct and encourage him by preceptive teachings of 
 the highest order. Indeed, -she seemed to combine the wisdom 
 of a professor of divinity with the beautiful tact of Christian 
 womanliness and tender motherhood. To her John Wesley 
 looked, and never in vain, for help and sympathy which stood 
 him well in times of perplexity. 
 
 There is some doubt as to the time of her conversion, Dr. 
 Clarke and others believing that it must have occurred in early 
 life, while, on the other hand, persons likely to be as well in- 
 formed and as deeply interested, place it in the evening of life's 
 day. This, doubtless, is based upon the incident of that special 
 sacrament, in the observance of which she was filled with the 
 Holy Spirit. " In receiving the sacrament from her son-in- 
 law, Mr. Hall, when he presented the cup with these words, 
 ' The blood of our Lord Jesus Christ, which was shed for you,' 
 she felt them strike through her heart, and she then knew 1 
 that God, for Christ's sake, had forgiven her all her sins." 
 
 No one, I think, can read Dr. Clarke's " Wesley Family " 
 without regarding Mrs. Wesley as a true child of God from 
 early life. The blessed privilege of knowing of our acceptance 
 in the Beloved was a strange doctrine in those days, and many 
 struggled along in comparative gloom, not daring to rejoice 
 in the witness of the Spirit. The experience of blessing in the 
 sacrament was likely that of a baptism of the Holy Ghost, 
 
366 THE WESLEY MEMORIAL VOLUME. 
 
 giving her a sweet and more unmistakable evidence of conscious 
 salvation. All the evidence of salvation that could be seen in 
 a holy every-day life was evinced in the walk and conversa- 
 tion of Susanna Wesley. 
 
 The following sentiments from her own pen will establish 
 the point beyond controversy : 
 
 If to esteem and have the highest reverence for Thee if constantly and 
 sincerely to acknowledge thee the supreme, the only desirable good, be to 
 love thee / do love thee ! 
 
 If comparatively to despise and undervalue all the world contains 
 which is esteemed great, fnir, or good if earnestly and constantly to 
 desire thee, thy favor, thine acceptance, thyself, rather than any or all 
 things thou hast created, be to love thee I do love thee! 
 
 If to rejoice in thy essential majesty and glory if to feel a vital joy 
 overspread and cheer my heart at each perception of thy blessedness, at 
 every thought that thou art God, and that all things are in thy power- 
 that there is none superior or equal to thee, be to love thee I do love 
 thee ! 
 
 In these reflections and meditations the reader will see 
 something of the mind, the spirit, the heart, and the piety of 
 Susanna Wesley. Of her last moments her son John gives 
 the following account : 
 
 I left Bristol on the evening of Sunday, July 18, 1742, and on Tuesday 
 came to London. I found my mother on the borders of eternity; but 
 she had no doubt nor fears, nor any desire but as soon as God should 
 call, to depart and be with Christ. . . . 
 
 About three in the afternoon I went to see my mother and found her 
 change was near. I sat down on the bedside; she was in her last con- 
 flict, 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 cord was loosing, and the wheel 
 breaking at the cistern ; and then, without any struggle, or sigh, or groan, 
 the soul was set at liberty. We stood round the bed and fulfilled her 
 last request, uttered before she lost her speech: "Children, as I am 
 released, sing a psalm of praise to God." . . . 
 
 Almost an innumerable company of people being gathered together, 
 about five in the afternoon I committed to the earth the body of my 
 
JOHN WESLEY AND His MOTHER. 367 
 
 mother to sleep with her fathers. The portion of Scripture from which 
 I afterward spoke was: "I saw a great white throne, and him tliat sat 
 on it, from whose face the earth and the heaven fled away, and there 
 was found no place for them. And I saw the dead small and great 
 stand before God ; and the books were opened. And the dead were 
 judged out of those things which were written in the books, according 
 to their works." It was one of the most solemn assemblies I ever saw or 
 expect to see on this side eternity. 
 
 We set up a plain stone, inscribed with the following words: 
 
 Here lies the body of Mrs. Susanna Wesley, the youngest and last surviving 
 daughter of Dr. Samuel Annesley. 
 
 " In sure and certain hope to rise, 
 And claim her mansion in the skies, 
 A Christian here her flesh laid down, 
 The cross exchanging for a crown. 
 
 " True daughter of affliction, she, 
 Inured to pain and misery, 
 Mourned a long night of griefs and fears 
 A legal night of seventy years. 
 
 " The Father then revealed his Son, 
 Him in the broken bread made known ; 
 She knew and felt her sins forgiven, 
 And found the earnest of her heaven. 
 
 " Meet for the fellowship above, 
 She heard the call, ' Arise, my love ! ' 
 ' I come/ her dying looks replied, 
 And lamb-like, as her Lord, she died." 
 
 Dr. Clarke was utterly dissatisfied with the epitaph, and 
 with that sentiment in the poetry : " A legal night of seventy 
 years." The doctor makes out a clear case of spiritual life be- 
 fore the season of special blessing at the table of the Lord. 
 
 John Wesley and the movement called Methodism may be 
 studied and understood without reference to his father ; but it 
 would be impossible to do so without recognizing the place 
 and power of the mother. More than any other, she restrained 
 and guided her illustrious son in the wonderful work to which 
 God had manifestly called him. 
 
 What would Methodism have been in the absence of lay 
 
368 THE WESLEY MEMORIAL VOLUME. 
 
 preaching? It could never have accomplished what, under 
 God, it has been enabled to do, without its powerful aid. But 
 for the emphatic advice of Mrs. Wesley to her son, and but for 
 his respect for his mother's judgment, it is hard to imagine 
 what might have been the result. x 
 
 Perhaps the most irregular part of Mr. Wesley's conduct was his 
 employing lay preachers persons without any ordination by the imposi- 
 tion of hands ; and the fullest proof that we can have of Mrs. Wesley's 
 approving most heartily every thing in the doctrine and discipline 
 of her son was her approval of lay preaching; or, to use the words of her 
 father-in-law, John Westley, of Whitchurch, "the preaching of gifted 
 men without episcopal ordination." This began in her time, and she 
 repeatedly sat under the ministry of the first man, Mr. Thomas Maxfield, 
 who attempted to officiate among the Methodists in this hitherto unpre- 
 cedented way. 
 
 It was in Mr. Wesley's absence that Mr. Maxfield began to preach. 
 Being informed of this new and extraordinary thing, he hastened back 
 to London to put a stop to it. Before he took any decisive step he 
 spoke to his mother on the subject, and informed her of his intention. 
 
 She said, (I have had the account from Mr. TVesley himself,) ' My 
 son, I charge you before God, beware what you do; for Thomas Max- 
 field is as much called to preach the gospel as ever you were." 
 
 This one thing in the life of Mrs. Wesley renders her wor- 
 thy of the grateful remembrance of all who have derived 
 spiritual benefit from the lay preachers of Methodism. 
 
 John Wesley was a very devoted son, and felt, as his mother 
 advanced in years, 'that he must take his father's place in 
 caring for her, and smoothing her passage to the tomb. 
 There never lived a more self-denying mother than Susanna 
 Wesley. Here is an incident which equally reflects credit on 
 mother and son. * John Wesley, when a young man, was in- 
 vited to go out upon a mission to the Indians of North 
 America. He at once and firmly declined. On being pressed 
 for a statement of his objection, he referred to his recently 
 widowed mother, and to his own relation to her, in these touch- 
 ing words : " I am the staff of her age ; her chief support and 
 
JOHN WESXEY AND His MOTHEK. 369 
 
 comforter." He was asked what would be his decision were 
 his mother agreeable to such a thing. ISTot thinking that such 
 a sacrifice could be made by his mother, he at once said, that 
 if his mother would cheerfully acquiesce in the proposal, he 
 would be led to act upon it as a call from God. The ven- 
 erable matron, on being consulted, gave this memorable re- 
 ply : " Had I twenty sons, I should rejoice if they were all so 
 employed, though I should never see them more." Barely 
 has history recorded the names of such a couple. 
 
 It is a high compliment to say that they were worthy of each 
 other. It is little wonder that Adam Clarke, in his enthusiastic 
 admiration of Mrs. Wesley, said : " Had I a muse of the strong- 
 est pinion I should not fear to indulge it in its highest flights 
 in sketching out the character of this superexcellent woman." 
 
 Who can glance over the Methodist world to-day, and see 
 its stately churches, its crowded congregations, its vast mis- 
 sionary operations, its Sunday-schools with millions of scholars, 
 and its educational institutions of every grade and for both 
 sexes, without looking back over the record of its limited his- 
 tory, and wondering at the stupendous result ? 
 
 If God ever raised up a man for a great work, God surely 
 called and sent forth John Wesley to be the organizer and 
 leader of the hosts of Methodism ; and if God ever prepared a 
 handmaid of his to be the mother of one specially commis- 
 sioned and qualified to revive his Church, God surely raised up 
 Susanna Wesley to be the mother and spiritual guide of the 
 great reformer of the Churches in the eighteenth century. 
 
 Much as John Wesley saw of the goodness of the Lord in 
 the salvation of sinners, and in the gathering of the saved into 
 societies, he was permitted to see little as compared with what 
 has been accomplished since his death. Though dead, he still 
 liveth and speaketh in the system which he originated, in the 
 hymns which he sung, and in the glorious doctrines which he 
 preached, " not in word only, but also in power, and in the 
 Hcly Ghost, and in much assurance." 
 
870 THE WESLEY MEMORIAL VOLUME. 
 
 In the impartial review of John Wesley and his mother, we 
 are constrained to acknowledge that more, far more than any 
 one else, she not only influenced her honored son as to his own* 
 character, but also stamped the impress of her discipline and 
 doctrinal views upon the Methodist system. In many of John 
 Wesley's opinions we see the reproduction of his mother's 
 teaching, as revealed in her letters to him. 
 
 Every Christian wife and mother throughout Methodism 
 should make the life and character of Susanna Wesley a con- 
 stant study, and the good effect would soon be manifest upon 
 the discipline of our families, the welfare of our children, and 
 the piety of our Churches. The distinguished son and no less 
 distinguished mother are reaping the rich reward of their 
 consecrated lives in a " better country, that is, a heavenly." 
 
JOHN AND CHAELES WESLEY. 
 
 AS John and Charles Wesley were united in heart and aim 
 and work while living, so are they united in immortality of 
 fame and glory. If John was the head, Charles was the heart, 
 of Methodism. As Providence destined John Wesley to orig- 
 inate and perpetuate the great Methodist revival, the organizing 
 faculty was given to him in large measure, and men were raised 
 up for all departments of the work. The student of the his- 
 tory of those times can never cease to wonder at the constella- 
 tion of talents that revolved around John Wesley as a center. 
 But all were utilized by his master mind. Humanly speaking, 
 John Wesley's work would have been a comparative failure 
 without the luminous minds, the' heroic hearts, and fiery tongues 
 providentially prepared for the epoch. All this assemblage of 
 stalwart strength, splendid genius, and rapt piety, would have 
 soon consumed itself in the fires of fanaticism or chilled itself 
 in the frosts of formalism, if a commanding mind had not 
 been providentially furnished to give coherency and perma- 
 nency to the movement. We never weary of reading and re- 
 reading the deeds of heroism of the colleagues of Wesley. But 
 they can scarcely be considered apart from John Wesley with- 
 out destroying or obscuring their historic significance. 
 
 Among the coadjutors of John Wesley, Charles Wesley 
 must ever hold the pre-eminent place. These two were so 
 related and interdependent that the historic John Wesley could 
 scarcely have existed without Charles, and Charles Wesley could 
 scarcely have become the lyric soul of Methodism but for his 
 brother's methodizing mind, that made Methodism possible as a 
 continued system. 
 
 These two brothers Vere double stars, whose lights cannot 
 
374 THE WESLEY MEMORIAL VOLUME. 
 
 well be spared. They have inner and vital and organic rela- 
 tions that do not appear at first sight. The Omniscient Provi- 
 dence raised up these brothers as fellow-workers, one and in- 
 separable in spirit and aim. They exerted a reciprocal influence, 
 which made each a more complete instrument for the working 
 out of the grand and gracious designs of Providence. 
 
 Consider this wonderful and beautiful relation of the illus- 
 trious brothers. Charles was a divinely ordained agent and 
 helper of John Wesley. 
 
 1. Charles Wesley was the helper of John in their years of 
 struggle for saving faith. Their legal service, their gloomy 
 dispensation of the law, their period of asceticism and penance 
 and struggle, was long and terrible. But for the union of these 
 sympathetic hearts in mutual faith, Methodism perhaps had 
 never been known as a force in history. 
 
 2. Charles Wesley was the first called "Methodist" Associated 
 with his band of earnest souls in Oxford University, he was 
 using all means of grace, all self-denial, all deeds of charity, 
 in order to find the peace of the gospel. But this band, ear- 
 nest as they were, would, in all probability, have dissolved, had 
 not John Wesley returned to Oxford at the right time, and 
 placed himself at their head. 
 
 3. Charles, some days earlier than his brother, was made a 
 happy partaker of saving faith. We know not how different 
 might have been the currents of modern Church history if 
 Charles Wesley's conversion had not occurred as it did and 
 when it did. Their biographers tell us that the joyous conver- 
 sion of Charles greatly encouraged his brother John, and in a 
 few days he, too, rejoiced in like precious faith. Without this 
 clear, triumphant conversion of Charles, as a prototype for all 
 Methodism, John might have stopped short of his sublime pos- 
 sibilities, and Methodism, if existing at all, might have been a 
 mere revised system of theology. 
 
 4. Charles Wesley was the first preacher of the new faith. 
 The true Methodist evangelism was begun by Charles Wesley 
 
JOHN AND CHAELES WESLEY. 375 
 
 while John was in Germany. The testimony of Charles in 
 public and private was followed by happy conversions amid 
 shouts of exultation, so characteristic of Methodism from the 
 first. Who can estimate the influence upon John Wesley of 
 these evangelistic tours of Charles in the glow of his earliest 
 love ? The effects of the preaching of Charles were wonderful, 
 and doubtless influenced all the subsequent revival movement. 
 
 5. The enthusiasm of Charles was a help to John Wesley. 
 A great general is both brave and prudent, but more pru- 
 dent than brave. Without some coadjutors who are more 
 brave than prudent, the best general can scarcely succeed in a 
 difficult and perilous campaign. Charles Wesley knew nothing 
 of prudence or caution in his warfare against the hosts of sin. 
 He dashed into the enemy's ranks like a whirlwind. But the 
 incarnate whirlwind was needed in that heroic period. Mar- 
 shall Ney himself was not more brave than Charles Wesley. 
 It is but reasonable to believe that John Wesley could not have 
 won his first decisive victories without the dash and daring of 
 his brother. John's philosophic coolness needed the contact 
 and contagion of the flaming enthusiasm of Charles. Method- 
 ism is doubtless indebted to Charles Wesley for somewhat of 
 its hopefulness and buoyancy of spirit. That such a great, 
 glowing soul should have poured itself into Methodism in 
 its plastic period was no accident, but a part of the particu- 
 lar plan whose unfoldings have been the wonder of modern 
 Church history. 
 
 6. Charles Wesley was the companion and friend of John 
 Wesley for three fourths of a century. Through a long life 
 of eighty years Charles was the trusted, true, and intimate 
 friend of his illustrious brother. We shall never be able, with 
 the mathematics of earth, to calculate the debt of John Wes- 
 ley and of Methodism to Charles Wesley for his sympathetic 
 companionship and unchangeable friendship through the first 
 half century of Methodism. If ever man needed intelligent 
 
 and sympathetic companionship, surely John Wesley needed it 
 24 
 
376 THE WESLEY MEMOEIAL VOLUME. 
 
 amid all his unparalleled trials, perplexities, and persecutions. 
 Again, we express the doubt whether John Wesley would have 
 achieved his colossal work as a reformer without his learned 
 and lion-hearted brother Charles, whose faith and friendship 
 never failed. 
 
 7. Charles Wesley^ s chief glory, as co-worker with his brother 
 John, was his gift of lyric poetry. "While John Wesley put 
 the new theology into logical forms for all future time, Charles 
 versified the doctrines, and sang them to his generation and all 
 generations. As Luther's Reformation was carried all over 
 Germany on the winged words of song, so the Wesleyan Ref- 
 ormation was assured of success when all England and Amer- 
 ica began to sing Charles Wesley's hymns. Yery few, com- 
 paratively, read John Wesley's exact statements of doctrine, 
 but the millions sing Charles Wesley's no less exact statements 
 of doctrine in his wonderful hymns. These hymns immedi- 
 ately commanded the admiration of the cultivated and the sym- 
 pathy of all. Strange as is the statement, Methodism is better 
 known through Charles Wesley than through its illustrious 
 founder. Millions every Sunday sing or hear sung the burn- 
 ing words and breathing numbers of Charles Wesley, while 
 John Wesley, the founder, is less directly known by the masses. 
 
 Such was the work of Charles Wesley as the coadjutor of his 
 brother ; such the influence he exercised on his brother, and 
 for his brother. But this influence, as we have seen, was recip- 
 rocal. Charles owed an immeasurable debt to his brother. 
 Without John Wesley's clear, crystalline mind, Charles could 
 never have formulated and enunciated the new faith. His 
 poetry might have been brilliant, but his theology, without the 
 microscopic criticism of his brother, could not have been 
 trusted. John Wesley was a natural and trained theologian, 
 and soon shaped his doctrines into transparent formularies 
 which had an incalculable influence in guiding the soaring gen- 
 ius of Charles. We accordingly are not surprised to read of 
 the criticisms of John on tho poetry of Charles. 
 
JOHN AND CHARLES WESLE^T. 377 
 
 To prepare Charles "Wesley for his sublime mission provi- 
 dence brought together most favorable influences and agencies. 
 And why should not providence reveal a solicitude in prepar- 
 ing this chosen vessel of mercy and benediction for the millions 
 of earth? 
 
 1. Charles Wesley was fitted for his mission ~by inherited 
 genius. The Wesley family, in point of genius, was, perhaps, 
 the most remarkable family of modern times. It has been said 
 that " no drop of blood in the whole Wesley family, in all its 
 branches, was destitute of genius. For generations they were 
 poets, musicians, preachers, and scholars." But we may add, 
 the full effervescence of this ancestral genius was found in 
 Charles Wesley. It is both rational and scriptural to believe 
 that the godlike gift of genius was bestowed on him expressly 
 to make it possible for him to achieve his high mission as the 
 chief singer of the Methodist revival. 
 
 2. He was fitted for his mission lyy rare scholarship. His 
 thirst for knowledge was insatiable. His scholarship was mar- 
 velous.* God gave him this sublime aspiration for knowledge 
 to make it possible for him to do his work for the ages. With- 
 out his rich, elegant, and exact culture he could not have been 
 fitted for his mission as hymn writer for all classes of minds. 
 
 3. He was fitted for his mission ~by God-given pangs for 
 sin. His work was the task of writing words for all hearts and 
 for all time. It behooved him to suffer in all points like his 
 brethren. The Holy Spirit unveiled the horrors of sin to his 
 inner vision. 'No man can sympathize with heart-pangs till he 
 has felt the same. No man can express the horrors of convic- 
 tion for sin till he can speak from the depths of his own expe- 
 rience. Charles Wesley was made to feel all this for himself 
 and for the millions whose experience he was destined to inter- 
 pret in immortal song. 
 
 4. He was fitted for his mission lyy cm experience of the joys 
 of salvation. The bold imagery of prophet and psalmist was 
 
 * " He was a thorough scholar in classical and biblical literature." ABEL STEVENS. 
 
878 THE WESLEY MEMORIAL VOLUME. 
 
 more than poetry to him. To his glad heart the " trees clapped 
 their hands," and " the hills were joyful together." The tri- 
 umph of his soul over the guilt and gloom of sin was ecstatic 
 and complete, fitting him to sympathize with souls in loftiest 
 heights, and to sing their joys for them. Charles "Wesley 
 could never have tuned his harp to sing so sublimely of the 
 joys of salvation if he had simply heard or read of them. He 
 must first feel them and then express them. When his heart- 
 strings quiver with the melody of heaven his harp-strings 
 must sound responsively. He sings because he must sing. 
 He sings as the birds sing for very joy. No saint can climb 
 so high as not to be able to sing his joys in the hymns of 
 Charles Wesley. 
 
 5. He was fitted for Ms mission as the lyric interpreter of 
 the inner life by a wondrous gaze and grip of faith. His 
 nervous verses are " vital in every part " with an all-pervading 
 and all-conquering faith. His faith was the special gift of God, 
 and made him more than a match for all tasks, all toils, and all 
 trials. It was fitting that it should be so. He was destined to 
 sing for the millions who need words to voice their struggling, 
 conquering faith. 
 
 6. He was fitted for his mission by great afflictions. We 
 can conceive of his exemption by providence from all bitter 
 affliction, personal and domestic. But this would have unfitted 
 him for half his mission as the interpreter and singer of the 
 griefs of the worshiping millions whose devotions he was des- 
 tined to voice in immortal hymns. Thus the Omniscient Provi- 
 dence sent grievous afflictions to blight his home, and then sent 
 grace to bear all in patience and sweetness of soul. Thus his 
 heart was tuned to sing of the cup of bitter grief, and then of 
 the cup of sweetest consolation. 
 
 7. He was fitted for his mission by fierce persecution. All 
 that will live godly in Christ Jesus must and shall suffer perse- 
 cution, more or less. And they need a fitting hymn to utter 
 their complaint, their faith, and their victory. Charles Wesley 
 
JOHN" AND CHAELES WESLEY. 379 
 
 felt the cold steel of persecution enter his own heart. But it 
 only wounded his heart to cause it, like the spice-tree, to shed a 
 sweeter aroma. Those who insulted and persecuted Charles 
 Wesley with such relentless fury knew not that they were the 
 occasion of fitting him to sing with a new melody the grace 
 that triumphs over men and devils. 
 
 8. He was fitted for his mission lyy wondrous knowledge 
 of Bible truth and language. His poetry was not inspired 
 by Homer and Yirgil. It was not sentimental, like that of 
 Watts. It was not philosophical, like that of Addison ; but it 
 was intensely and singularly scriptural in spirit and language 
 and metaphor. His soul was filled and fired with scriptural 
 truth. The attentive reader will wonder how exactly Charles 
 Wesley can confine the rushing tide of his emotions in the 
 Scripture channel, expressing all things in the language and 
 imagery of Scripture. In many of his hymns verse after 
 verse is a mosaic of Scripture gems. 
 
 9. He was fitted for his mission ~by an inexhaustible fertil- 
 ity of mind. His poetic fountain was perennial. There 
 seemed to be no bound, no end, to his power to produce poetry. 
 Poems blossomed forth from his soul as easily as blossoms are 
 shed from an orchard in spring-time. On every occasion, grave 
 or gay, a poem was ready to pour itself out in a fervid torrent 
 in crystalline thought and musical numbers. Never did a lyric 
 poet write so much and so well. After publishing ten volumes 
 duodecimo, he left ten more in manuscript. And if some 
 poems were confessedly superior to the rest, none of his produc- 
 tions were without a spark of the genius that has immortal- 
 ized his name. 
 
 10. Lastly, Providence, lyy a happy blending of all 'brilliant 
 gifts, fitted him for his mission as the sweet singer of the new 
 evangel. Watts was and is Wesley's only rival. This is gen- 
 erally admitted. But in all the elements that make the Chris- 
 tian lyric poet, Wesley is superior. Indeed, Watts generously 
 admitted the superiority of Wesley in his famous eulogy of 
 
380 THE WESLEY MEMOEIAL VOLUME. 
 
 Wesley's "Wrestling Jacob." The great difference between 
 Wesley and Watts is in the experimental character of Wesley's 
 hymns. Watts describes Christian virtues and sentiments as 
 a looker-on ; Wesley expresses them as from the depth of his 
 own being. Watts hymns his aspirations ; Wesley does this 
 and more, for he expresses }A& fruition of the gladdening grace 
 of the gospel. 
 
 Wesley goes as far as Watts up the " mount of redeeming 
 love," and then goes on and up till he ceases to climb, and 
 soars away into the skies. Watts sings sweetly as the caged 
 bird; Wesley sings as the bird free, and winging his flight 
 heavenward. Watts was more of a general poet ; Wesley was 
 more of a lyric poet for the Church. Watts was more of a 
 poet of nature ; Wesley was more of a poet of grace. Watts 
 was a poet of the old prophetic dispensation ; Wesley was a 
 poet of the new pentecostal dispensation. Watts was the poet 
 of aspiration; Wesley was the poet of inspiration. Watts 
 was the poet of hope ; Wesley was the poet of fruition. A 
 single stanza from each will reveal the contrast. Watts looks 
 longingly toward the summit of Pisgah, and sings : 
 
 Could we but climb where Moses stood, 
 
 And view the landscape o'er, 
 Not Jordan's stream, nor death's cold flood, 
 
 Should fright us from the shore. 
 
 Wesley has already climbed the mountain top, and sings : 
 
 The promised land, from Pisgah's top, 
 
 I now exult to see : 
 My hope is full, glorious hope I 
 
 Of immortality. 
 
 Now, all these gifts of mind and heart and grace Grod gave 
 to Charles Wesley to prepare him for his place as the 
 hymnist of the new theology. His collections of hymns have 
 been published to the number of millions of copies. They are 
 found in all the Protestant hymn books throughout the Chris- 
 
JOHN AND CHAELES WESLEY. 381 
 
 tian world. They are translated and sung in heathen lands. 
 These wondrous lyrics depicting the pains of the penitent, 
 the raptures of the pardoned, the triumphs of the tempted, 
 and the beatific visions of the dying will live, and must ever 
 live, while man shall need words to express the deepest and 
 loftiest experiences of the immortal soul. 
 
 Such was Charles Wesley the trusted companion of his 
 illustrious brother John, the first preacher of the new evangel, 
 the seraphic saint in life, the fairest efflorescence of Wes- 
 ley an genius, and of all the Christian lyric poets of modern 
 times, the prince.* 
 
 * He (Charles Wesley) was the first member of the 'Holy Club' at Oxford; 
 the first to receive the name of Methodist ; the first of the two brothers who ex- 
 perienced regeneration ; and the first to administer the sacraments in Methodist 
 societies apart from the Church ; . . . the first, and for many years the chief, man 
 to conduct Methodist worship in Church hours, which he did to the last in the 
 London chapels. ... As a preacher he was more eloquent than his brother. 
 ABEL STEVENS. 
 
 Many of Wesley's hymns are bold, daring, and magnificent. MILNER. 
 
 I would give all I have ever written for the credit of being the author of 
 Charles Wesley's unrivaled hymn "Wrestling Jacob." ISAAC WATTS. 
 
 I would rather have written that hymn of Wesley's, 
 
 "Jesus, lover of iny soul, 
 Let me to thy bosom fly," 
 
 than to have the fame of all the kings that ever sat on the earth. It is more 
 glorious. It has more power in it. I would rather have written such a hymn 
 than to have heaped up all the treasures of the richest man on the globe. He will 
 die. His money will go to his heirs, and they will divide it. But that hymn will 
 go on singing until the last trump brings forth the angel band ; and then, I think, 
 it will mount up on some lip to the very presence of God. HENRY WARD 
 BEECHER. 
 
 It may be affirmed that there is no principal element of Christianity, no main 
 Article of belief, as professed by Protestant Churches ; that there is no moral or 
 ethical sentiment peculiarly characteristic of the Gospel ; no height or depth of 
 feeling proper to the spiritual life, that does not find itself emphatically and 
 pointedly and clearly conveyed in some stanzas of Charles Wesley's hymns. 
 ISAAC TAYLOR. 
 
 A body of experimental and practical divinity. JOHN WESLEY. 
 
 No poems have been so much treasured in the memory, or so frequently 
 quoted on a death-bed. ROBERT SOUTHEY. 
 
 For fifty years, Christ, as the redeemer of men, had been the subject of his 
 effective ministry and of his loftiest songs, and he may be said to have died with 
 a, hymn of Christ upon his lips. THOMAS JACKSON. 
 
382 THE WESLEY MEMOKIAL VOLUME. 
 
 His last sickness was long, but was borne with "unshaken confidence in Christ, 
 which kept his mind in perfect peace." He called his wife to his bedside, and, 
 requesting her to take a pen, dictated his last but sublime poetical utterance : 
 
 " In age and feebleness extreme, 
 Who shall a helpless worm redeem? 
 Jesus, my only hope thou art, 
 Strength of my failing flesh and heart: 
 O could I catch one smile from thee, 
 And drop into eternity I " 
 
 ABEL STEVENS. 
 The notes above have been added by the EDITOR. 
 
PKOVIDENCE OF GOD IN METHODISM. 
 
 A GREAT river may be traced to a single fountain, but 
 jLJL the fountain itself is a stream from some other source. 
 The springs of the Amazon and the Mississippi are merely 
 outflows of water-courses that are hidden from the eye, and, 
 on emerging from the bosom of the earth the secret place 
 of Omnipotence they bring from the darkness those mighty 
 .forces which sweep them onward through fertile lands to the 
 awaiting sea. We speak the language of the eye when we 
 say that the river originated at such a point of latitude, for 
 it was flowing in another realm before we had knowledge of 
 its geography. So, too, with providential movements. The 
 circumstances attending them are exposed to view while their 
 causes lie concealed beneath the surface. If we consider only 
 their proximate sources, we may explain them to the intel- 
 lect of observation. But this is partial. It is as unsatisfy- 
 ing to insight as to faith, since it leaves the core of the 
 inquiry untouched. In all this world's affairs instinct is res- 
 olute in finding out the beginnings of things. JSTor is the in- 
 stinct unrewarded. Second causes repay the backward search. 
 Only the lowest utilitarianism the animal brain in the 
 senses is content with explanations that stop on the outside. 
 A very meager philosophy of aesthetics would that be which 
 taught us to admire the chisel that carved the Apollo Bel- 
 videre of the Vatican, without reference to the ideal of 
 thought whence the statue came. And equally impoverishing 
 to all our higher nature is that sort of reasoning which sends 
 us from the majestic oak to the little acorn, and then, by not 
 showing the power of the Creator couched in the acorn itself, 
 fails to complement the first impression of grandeur. 
 
384 THE WESLEY MEMOBIAL VOLUME. 
 
 Where religious revolutions are concerned, the method of 
 investigation which seeks to understand their original sources 
 is all the more important. Such revolutions, sublime in 
 character and infinite in results, cannot be located among 
 phenomena that simply address the intellect. Reaching be- 
 yond mere thought, they appeal to the mind, to the whole 
 spiritual nature, .and hence the claims of sentiment and feel- 
 ing, both as to modes and ends of culture, must be taken 
 into account. If history were one of the earliest media of 
 divine manifestation if it were placed under the guardianship 
 of the Almighty, and deemed worthy of direct inspiration 
 it would surely commend itself to our careful and painstaking- 
 study, now that God has resigned it to the hands of men. 
 And where Christianity, as the main factor in any particu- 
 lar history, is. directly involved, it becomes us to feel the 
 pressure of a supreme obligation to search the annals of the 
 past as those who would "justify the ways of God to men." 
 Moreover, these historic providences, working out their issues 
 on vast arenas, and incorporating them into the hereditary 
 laws of society, are the conjoint products of divine and hu- 
 man agency. As such they become bone of our bone, flesh 
 of our flesh ; and as such they go, without abatement or ex- 
 aggeration, into the common stock of a race under God's 
 training. Only in this .sense does history speak with a voice 
 of infinite meaning. It tells us of God in the past, that we 
 may see him in the present and expect him in the future. 
 
 To comprehend Methodism as a great religious movement, 
 we must trace the antecedent operations of providence, by 
 which it became possible for this system to assume a certain 
 organic form. The distinctive shape it put on, the place it 
 took among the foremost economies of the age, and the marvel- 
 ous influence it has exerted, cannot be referred to any happy 
 conjuncture of circumstances. By no accident was England its 
 birthplace. The cradle, the nursery, the parental home, were 
 made ready for its advent. Ancestral traditions whispered 
 
PKOVIDENCE OF GOD IN METHODISM. 385 
 
 some such development of providence; and if no prophecy 
 sounded the note of near approach, the signs of the times en- 
 couraged large expectations. The instincts of private hearts 
 the instincts, too, of society, which statesmen rarely notice till 
 they are published in actions pointed clearly enough to an era 
 close at hand when a vast religious and social change would 
 occur. Had not materials been slowly collecting for an edifice 
 that should shelter the homeless multitude wanderers, exiles, 
 and outcasts? And what was needed now but an architect 
 skilled to find the corner-stone from which the structure should 
 rise in symmetry of parts and stateliness of proportions ? 
 
 ~Noi' was it a matter of chance that the eighteenth century, 
 which witnessed the rise and rapid progress of Methodism, fur- 
 nished a field for its activity. The field, indeed, was broad, 
 open, and diversified. It included mountain heights and ob- 
 scure valleys; hidden solitudes and thronged thoroughfares; 
 hamlets and cities. Within its range were found the ancient 
 seats of metropolitan refinement, and not far distant the abodes 
 where barbarism lurked undisturbed. Almost side by side 
 stood the mansions of the rich and the huts of the poor ; the 
 libraries of the student and the workshops of the mechanics ; 
 cathedrals and universities ; factories, dock-yards, foundries, and 
 coal-pits ; alike in this, that they were outwardly united in the 
 gothic variety of modern civilization, -while wanting a supreme 
 force to give them a unity more solid and compact. But this 
 great field that the England of the eighteenth century present- 
 ed had been prepared by Providence for the occupancy of Meth- 
 odism. Had Wesley appeared at any time in the seventeenth 
 century he could have found no sphere like that which he so 
 successfully filled. For during that period English society ex- 
 isted by force of extremes ; the most startling contrasts were 
 every- where the current form of life ; all opinions were con- 
 victions, and all convictions were in the state either of an armed 
 truce or of violent hostility. Long after the civil war had 
 ended, Christianity still dwelt in camps that frowned sullenly 
 
386 THE WESLEY MEMOKIAL VOLUME. 
 
 on one another. By chronic necessity each religious organiza- 
 tion stood in martial attitude. This was mainly owing to the 
 fact that in those days men could scarcely hold decided views 
 on spiritual subjects without being the fierce partisans of polit- 
 ical measures. The union of Church and State was no worse 
 than the union of Christianity and hate, as they were then un- 
 naturally connected. If under such anomalous circumstances 
 Methodism had sprung up in England, how could it have es- 
 caped the fate of other Christian bodies ? 
 
 But all this was changed in the eighteenth century. No 
 longer was England the England of Elizabeth, or of Cromwell, 
 or of Charles II. The Revolution of 1688, that placed "William 
 and Mary on the throne, put an end to divine right, and like- 
 wise to hereditary right, except as determined by law; and 
 from that day English sovereigns have been such by act of Par- 
 liament. If this was the triumph of old-time political instincts 
 England's historic past shaped to suit the present it also 
 brought back the clear common sense, the vivid e very-day wis- 
 dom, the broad-minded sagacity, the sturdy virtues and the 
 noble temper of liberality, which were native to the blood of 
 Anglo-Saxons. Once more England's greatest intellects were 
 reinstated in their high seats of dominion, never again to be 
 denied their authority over mind. Then it was that the true 
 career of Bacon, Shakspeare, Milton, Bunyan, Stillingfleet, 
 Baxter, Taylor, Hooker, and Tillotson, began. Business had 
 resumed its old channels and carved out new ones for the flow 
 of commerce. Enterprise was all aflame with enthusiasm. If 
 "Watt did not appear with the steam-engine, nor Adam Smith 
 with the "Wealth of Nations," till the latter half of the cent- 
 ury, the industrial energy of the country was fully aroused, 
 and the way was fast opening for the genius of Brindley, in 
 1761 ; for Hargreaves, in 1764 ; for Crompton, in 1776 ; and for 
 Arkwright, in 1768. The strong giant, wearied by years of 
 bloody struggle and intestine strife, had stretched his limbs for 
 an interval of repose on the renewing earth, and now he had 
 
PKOVIDENCE or GOD IN METHODISM. 387 
 
 arisen mightier than before, girded for conquests surpassing all 
 former achievements. But although England was making such 
 strides on the pathway of empire, her progress was not without 
 heavy clogs that the previous century had fastened on her 
 strength. 
 
 Chief among these oppressive evils was England's moral and 
 spiritual condition. If in 1724 king and people could rejoice 
 in " peace with all powers abroad, at home perfect tranquillity, 
 plenty, and an uninterrupted enjoyment of all civil and relig- 
 ious rights," it was certain that their mutual congratulations 
 could not extend beyond industrial prosperity. Nearly every 
 other aspect of the times was painful to thoughtful minds, and 
 the more so as the contrast was sharp between material progress 
 and religious decay. Parliamentary corruption, organized into 
 a system, dispensed with the palliation of impulse and the plea 
 of temptation, and recommended itself to public favor no less 
 by the cool audacity of its logic than by the expertness of its 
 practice. It only blushed when it failed, and never repented 
 except on the score of shortcomings in success. Amid the 
 scenes of those days the days of the second George Walpole, 
 who was as subtle in sagacity as he was unscrupulous in the use 
 of means to carry his purposes, stands forth as a conspicuous 
 figure. He was literally truthful when he declared, " I am no 
 reformer ; " and if there be doubt whether he said, " Every 
 man has his price," no one would have been surprised had he 
 uttered it. Lord Chesterfield, in the interludes of politics, was 
 busy transforming sensuality into a fine art. If these men 
 were not exact types of upper English society, unquestionably 
 they were exponents of some characteristic qualities which had 
 then the support of fashion. Turning to religious interests, we 
 often see the prelate sunk in the politician ; while the clergy, 
 for the most part, were " the most remiss of their labors in pri- 
 vate, and the least severe in their lives." Green quotes Mont- 
 esquieu as saying of the higher circles of England : " Every 
 one laughs if one talks, of religion ; " and at a later period 
 
388 THE WESLEY MEMOEIAL VOLUME. 
 
 Hannah More writes : " "We saw but one Bible in the parish of 
 Cheddar, and that was used to prop a flower-pot." 
 
 To the intellect of the senses the signs of the times espe- 
 cially during the first quarter of the eighteenth century were 
 gloomy enough for despair. Beneath an inert religion, the 
 philosophy of sensation was practically in league with the creed 
 of materialism. The pendulum of opinion and theoretic mor- 
 als played between Hobbes and Locke. If all metaphysical 
 speculations were drifting toward a yawning gulf, the main idea 
 of many as to the Church was, that of a safeguard against 
 Popery. With this idea they were content. Beyond it they 
 saw little or nothing. Pulpit speech was thin, hesitant, and 
 broken, and the voice of praise lacked the deep inspirations of 
 sacred song. Toward any high ideals the public mind was not 
 only indifferent, but insensate. Literature had lapsed into an 
 after-dinner pleasure. Richardson had not yet come to reform 
 and elevate fiction, nor Hogarth to satirize folly and vice with 
 deeper cuts than those which marked the engraver's plate.* 
 Despite all this, tokens of better days were not wanting. The 
 middle-class then as before and since was holding on to good 
 old English traditions, and looking prayerfully and trustingly 
 for a mighty change in tne posture of affairs. There was a 
 Jordan with its baptismal waters, though it emptied its current 
 into a Dead Sea. Sheltered spots there were, past which thi& 
 Jordan flowed ; nooks of beauty, glebe and glade not unknown 
 to history and poetry, resting-places for sandaled pilgrims, 
 cloisters for holy meditation, libraries in which the pen thrived 
 at its blessed work, homes where the domestic spirit of the 
 Anglo-Saxon retained all its hereditary virtue and tenderness,, 
 parishes and pulpits in which Christianity was still the religion 
 of Christ and his atoning cross. 
 
 One of these was Epworth, a name now famous in the 
 world. It was the home of the Rev. Samuel Wesley, father of 
 
 * Hogarth finished the "Harlot's Progress" in 1731; Richardson published: 
 "Pamela" in 1741. 
 
PROVIDENCE OF GOD IN METHODISM. 389 
 
 John Wesley, the founder of Methodism. He was a minister 
 of the Established Church, a most earnest and spiritual man, 
 truthful and sincere and heroic, a piece of incarnate granite, yet 
 most kind and loving, pliant in his own hands when convic- 
 tions and impulses seized him, but immovable by others if his 
 mind was made up ; a strong and varied thinker and writer, cult- 
 ured as well as educated, and withal far more liberal and cath- 
 olic in his sympathies than some critics have represented him. 
 To what seem to have been hereditary qualities of nature Sam- 
 uel "Wesley added traits of character distinctly his own. Like 
 his grandfather, Bartholomew Westley, and his father, John 
 "Westley, he had an impressible and energetic temperament, 
 full of latent force, and capable of intense action. Like them, 
 he was deeply interested in public matters and held stanchly 
 to the creed in which he believed, whether political, ecclesias- 
 tical, or doctrinal. All three, Bartholomew, John, and Samuel, 
 were ministers of the gospel, men of university education, and 
 iine position. The blood improved as it went on, for Samuel 
 appears to have been the ablest man of the three, having an 
 intellect of broader compass and of fuller contact with the 
 movements of the age. His literary labors were remarkable. 
 Smith's "History of Wesleyan Methodism" states that "be- 
 sides a great number of smaller but respectable poems, he 
 dedicated his 'Life of Christ,' in verse, to Queen Mary; the 
 ' History of the Old and New Testament ' to Queen Anne ; and 
 his grand and elaborate Latin dissertations on the 'Book of 
 Job' to Queen Caroline. After this he 'plunged into the 
 depths of Oriental philosophy and literature,' to prepare him- 
 self for a new edition of the Hebrew Scriptures on an original 
 plan." Besides these works he projected a scheme for the 
 evangelization of the East. That he was an educated thinker, 
 in the best sense of the phrase, cannot be doubted ; and that 
 his moral sympathies were as acute and active as his intel- 
 lectual powers were versatile and commanding is also certain. 
 Of transmitted qualities in human beings our knowledge is 
 
390 THE WESLEY MEMORIAL VOLUME. 
 
 scanty and imperfect. A veil hangs over the subject inwrought 
 with hieroglyphics, and we have only glimpses of light and 
 interpretation. Yet who can fail to detect the large thought 
 and generous impulses of the father in his son John a 
 beautiful presence that abode within him, and a surviving 
 power of strength and greatness after the father's death? 
 The indomitable will and dauntless courage, resting upon a 
 temperament competent to sustain them in any crisis of 
 hazard; the spontaneous delight in activity; the missionary 
 spirit of brotherly helpfulness ; the love that gathered into its 
 fervent soul all the forms of humaneness, philanthropy, and 
 Christian charity ; the alliance of tongue and pen in the serv- 
 ice of Christ ; have not these descended from ancestral heights 
 to the founder of Methodism, and gained momentum as they 
 sought a lodgment in his nature ? Add to these certain char- 
 acteristics of his mother, Susanna Wesley ; her skill in practi- 
 cal affairs, the keen insight and the achieving hand, the happy 
 union of wisdom and sentiment, the quick sense of providence 
 and the instinct of trust ripened into faith, the sweetness of her 
 self-denial and the touches of chastening that brought out the 
 full beauty of her maternal soul how much of all this was re- 
 produced in John Wesley, and how finely it blended with the 
 father, Samuel Wesley, in his temperament and nature and 
 character ! 
 
 John Wesley was born June 17, 1T03, and he died March 
 2, 1791. If his life began with the opening years of the 
 century it continued nearly to its close. Few lives have evei 
 run so uniformly with a century, and fewer still have done so 
 much to make their century memorable. Passing over his early 
 years, his university education, labors in Georgia, return to En- 
 gland, visit to the continent, all the experiences and struggles 
 that coalesced to form his young manhood, let us view him 
 in 1740, when the Methodist Society became a distinct organ- 
 ization. On the surface his position and attitude seem strange, 
 if not somewhat eccentric. His natural tastes and inclinations 
 
PKOVIDENCE or GOD IN METHODISM. 391 
 
 are not in harmony with his circumstances, and yet these cir- 
 cumstances press him more and more out of himself ; so that 
 Wesley, with his richly-endowed mind, with his large scholar- 
 ship and culture, and especially with his love of order and rev- 
 erence for Church authority, finds himself being transformed 
 into a new Wesley, a most unconventional person, a companion 
 and associate and kinsman of humble souls, and a zealous sym- 
 pathizer with the Pauline spirit that sought the evangelization 
 of the world. If the philosophy of the senses could explain 
 this phenomenon, it would cease to be the philosophy of the 
 senses. But, assuming Providence, and the influence of the 
 Holy Ghost on the heart, it all becomes perfectly explicable. 
 Silent and unconscious accesses were found to his inner life ; 
 he was slowly and radically changed ; he was revolutionized, 
 and he was a wonder and a mystery unto himself. Well that 
 it was so ; for had it been otherwise, he would never have be- 
 come the foremost of modern reformers. 
 
 Sensibility to Providence and to the Spirit's operations forms 
 the basic constituent of a great Christian leader. The two are 
 always one in every gifted man called to such a work. Nature 
 God in nature supplies the instinctive sensitiveness to unsen- 
 suous impressions ; and this native sensitiveness to imagination 
 and ideal impulses was gradually matured in Wesley until it 
 became a wise and well-poised sensibility. Yet the reactions 
 would often set in. To preach in the open air cost him a 
 severe conflict with himself. His friend Hervey resisted the 
 glaring innovation. He lost other dear friends Whitefield, 
 Gambold, and Stonehouse on other issues, and his brother 
 Charles was shaken as to this policy. Moreover, he was sorely 
 perplexed as to the responsibility involved in building chapels, 
 nor could he see where he might find helpers in the manage- 
 ment of the Societies. But never were the words in M. An 
 gelo's sonnet more fully verified : 
 
 44 Just as the marble wastes, 
 The statue grows : " 
 25 
 
392 THE WESLEY MEMORIAL VOLUME. 
 
 for while he was severely tried in giving up his High-Church 
 principles, in abandoning the most charming associations of 
 his young manhood, in resigning his favorite pursuits, and in 
 separating from cherished companions, he was undergoing the 
 best possible discipline for the attainment of that most marked 
 individuality which shone so resplendently in his subsequent 
 career. Personality, in its free and original type, is the rarest 
 of human developments. Not one man in ten thousand ever 
 reaches the consciousness of his real life. In itself it is a most 
 occult thing, and our modes of life are such that it is constantly 
 retreating to those hidden vaults which chamber the future soul 
 and conceal it from discernment. But Wesley was taught him- 
 self, made to see and feel himself, made to realize himself, made 
 to use himself ; and thus he was qualified, by the co-operations 
 of Providence and the Holy Spirit, for the wonderful service 
 that he rendered to the world, when the world needed, more than 
 any other providential gift, a man trained just as he was trained. 
 The occasion soon presented itself for Wesley to learn an- 
 other lesson under the tuition of Providence. Like .all reform- 
 ers, he drew many of his greatest ideas from the past, his con- 
 structive skill displaying itself in the shape he gave those ideas 
 in adapting them to his object. For instance, the conception 
 of societies as adjuncts to the Churches in the work of evangeli- 
 zation dates much farther back than Wesley's times. The 
 " Society for the Reformation of Manners " was first estab- 
 lished about the year 1677.* According to Bishop Burnet, such 
 
 * Wesley's Societies, however, differed widely from the " Society for the Refor- 
 mation of Manners," which was begun in the reign of King William, was irregularly 
 continued through the reign of Queen Anne, was defunct from 1730 to 1757, and 
 was revived in 1757 by the Methodist movement. They equally differed from the 
 "Society for Promoting Christian Knowledge," founded in 1699, and from the "So- 
 ..ciety for the Propagation of the Gospel in Foreign Parts," founded in 1701. The 
 Methodist Societies, though not in name, were, in many regards, from the first 
 'truly a Christian Church. When Wesley adopted lay preaching and lay ordination, 
 his Societies became in fact the Church of his own ideal. Wesley did not so 
 intend, nor did he ever admit that this was so. But Lord Mansfield was right 
 when he declared that "ordination is separation," and in this opinion Charles 
 .Wesley concurred. EDITOR. 
 
PROVIDENCE OF GOD IN METHODISM. 393 
 
 societies had been active in good works, and had enlisted men 
 like Dr. Beveridge and Dr. Horneck, in their support. Tyer- 
 man states, that " the religious societies were altogether com- 
 posed of members of the Church of England ; the Reformation 
 Society was composed of members of the Church o- England, 
 and of other Churches as well." 
 
 In 1698 Samuel Wesley preached an able and most pungent 
 sermon before the " Society for the Reformation of Manners," 
 wherein many thoughts like these occur : " The sword of justice 
 no longer lies rusting and idle, but is drawn and furbished for 
 the battle, and glitters against the enemies of God and of our 
 country. . . . Let us often read the lives of martyrs. . . . 
 Forbid none from casting out devils, because he follows not 
 with you.'' 1 If, now, these societies had set before John Wesley 
 examples of wide and varied usefulness, it was eminently wise 
 in him to adopt a principle of action that had been fully 
 tested. The obligation was the more stringent because of the 
 fact that the clergy had set themselves against the religious 
 movement he was conducting. There was no hope that the 
 English Church would take care of his converts. His course, 
 therefore, was in the natural order of events ; it was simply 
 inevitable ; and he had either to abandon his work or give it a 
 secure organization. And now arose one of the most embar- 
 rassing questions of his career. It was the question of lay 
 preaching. Once more the personal conflict began ; the old 
 prejudices returned ; and the "Wesley of Oxford sternly con- 
 fronted the Wesley of the highways and the open fields. How 
 could he tolerate lay preaching? Yet how could he go on 
 without it ? This time, as often before, it was no choice of 
 his, but the will of Providence that over-ruled him and the past 
 in him. Certain it was that the wine had again to be drawn 
 off from the lees, and, in this critical moment, a delicate but 
 well-nerved hand was ready to aid in the task. 
 
 Nothing could have been more fortunate than that the issue 
 came up in the case of Thomas Maxfield. Maxfield was one 
 
394 THE WESLEY MEMORIAL VOLUME. 
 
 of the early fruits of Wesley's ministry in Bristol, and now lie 
 labored in London, meeting the society, praying, advising, ex- 
 horting, enjoying God's blessing, and having signal favor with 
 the people. Maxfield began to preach. Wesley heard of- 
 it and hurried to London, intent on stopping such a disorderly 
 proceeding. " John," said his mother, " he is as surely called 
 of God to preach as you are." The same wise guide said to 
 him, " Examine what have been the fruits of his preaching, and 
 hear him also yourself," and he accepted the advice, yielded 
 his prejudices, and took another step from the shades of the 
 past into the light of the future. At this point his career 
 weaves itself again into his father's history, since nearly fifty 
 years before Samuel Wesley had urged the same measure on 
 the attention of the English Church. Providence honors 
 blood. A bud in an ancestor opens into a flower in his de- 
 scendant and soon swells into fruit. In this case the good 
 results were not only immense but singularly various. Almost 
 the entire economy of Methodism grew out of this decisive ac- 
 tion in using lay preachers. Classes and leaders, contributions 
 of money, the conference, and the itinerancy, rapidly followed. 
 So that we may safely affirm that the suggestive force which 
 supplied the ideate embodied in the system of Methodism sprang 
 from Thomas Maxfield's preaching. 
 
 Let us pause a moment and examine Methodism. It was 
 the child of providence, and never was offspring more like its 
 parentage. The form, the step, the hand, the eye, the voice, 
 all reduced to earthly conditions and adapted to human rela- 
 tions, show the original source of its life. But it may be 
 profitable to analyze this idea of providence, and see the el- 
 ements which make its constituents : for if revelation has its 
 evidences, its proofs internal and external, its methods of satis- 
 fying reason and preparing the way for the true faith of the 
 heart, so has providence in the affairs of men. Any thing is 
 sheer mysticism unworthy of credence that cannot be sub- 
 stantiated in some shape to the open and candid minds of men. 
 
PROVIDENCE OF GOD IN METHODISM. 395 
 
 First of all, then, the battle of the [Reformation had been 
 fought out in England. After every sign of conflict on this 
 issue had disappeared upon the Continent, the struggle was 
 fiercely protracted in England. .Puritanism, as a religious, 
 ecclesiastical, and political influence, had run through all its 
 stages. One platform of principles had been demolished for 
 the erection of another. One phase had succeeded another, till 
 its fertility of aspects had been exhausted. A Puritan of Eliza- 
 beth's age had little in common with Cromwell, and a Puritan 
 under Charles II. would have been a stranger /and a foreigner to 
 a Puritan of 1688. High-Church and Low-Church parties 
 had gone through vicissitudes and changes equally remarkable. 
 Calvinism and Arminianism had been finally detached from 
 party politics ; and Rome, Geneva, and Holland were no 
 longer inflammatory watch-words. The evil in these warring 
 systems, excited to intensity by the state of the country, had 
 expired, or, if not dead, had sunk into inertness. The good 
 elements, so fatally held in abeyance, had survived and taken a 
 prominent form in English thought and life. But we think 
 it obvious that this very condition of things demanded some 
 new religious organization. If not, how were the beneficent 
 results of this terrible ordeal to be preserved ? Various as 
 these results were, they nevertheless had common qualities; 
 but how were these to be aggregated and condensed in one 
 massive force so as to reach England ? What was needed was, 
 an institution that might gather up the fruits of a century's 
 growth and give them a divine perpetuity. We believe that 
 Methodism was providentially ordained to be just such an 
 institution, and, as a warrant for this belief, we appeal to its 
 principles, its sentiments, its Catholic spirit, its deep sense of 
 human brotherhood, its philanthropic heart, and,- most of all 
 because higher than all, we appeal to its reverence for God's 
 sovereignty, its homage to law, and its supreme trust in 
 the atonement of the Lord Jesus Christ, as the means of recon- 
 ciling God to man and man to God. 
 
396 THE WESLEY MEMORIAL VOLUME. 
 
 Look at Methodism, and you find all the best and noblest 
 characteristics of Puritanism, separated from bigotry and 
 cruelty, organized in its economy, and embodied in its living 
 character. Look at it again, "and you see certain qualities that 
 Puritanism never had such as the milder virtues of the 
 gospel, considerateness for the weakness of men, piety and 
 compassion, tenderness for the erring, and the sympathies that 
 bind men together. Its sensibility to truth has not been 
 at the expense of its sensibility to love. With it charity 
 is the " greatest " only because charity is the consummation in 
 which faith and hope realize their completeness of scope and 
 fullness of power. Look, furthermore, at its effects on the 
 middle and lower classes of English society, its influence 
 in bringing them together, its force of assimilation, by means 
 of which one of the most dangerous consequences of a revolu- 
 tionary century, namely, the estrangement of classes, was great- 
 ly meliorated. Did Methodism retain for many years its con- 
 nection with the Church of England ? That gave it an oppor- 
 tunity to act on the religious condition of the Establishment. 
 Did Whitefield separate from Wesley ? Because of this, 
 Methodism permeated the Dissenting Churches. If, politic- 
 ally, the nation had advanced to high and solid ground if the 
 House of Commons had gained immense strength by reducing 
 the power of the Crown if state ministers had become minis- 
 ters of the people it seems indisputable that Methodism, as a 
 complementary movement, did precisely for moral and spiritual 
 interests what the House of Commons had achieved for polit- 
 ical interests. It aroused the people. It made the people con- 
 scious of themselves and their inherent capacity for growth. 
 It elevated and ennobled the people. Viewed in this light, 
 the seventeenth century fashioned the gigantic mold in which 
 Methodism was cast. 
 
 Every student of ancient history knows how the Eome of 
 Pompey and the Senate, and the Home of Julius Csesar and 
 the Democracy, were in long and deadly conflict. And he 
 
PROVIDENCE OF GOD IN METHODISM. 397 
 
 knows, too, that a very different Rome, the Rome of Augustus 
 Caesar, emerged from the bloody struggle, and that it was the 
 Rome of the Empire through which Christianity trod her 
 pathway of triumph. So, too, the England of the Puritan and 
 the England of the Cavalier fought and bled. So, too, they 
 passed away in their relative attitudes and aspects. Modern 
 England is neither the one nor the other, but the product of 
 interaction and compromise. And it was just this condition 
 of things that called for such a system as Methodism, and 
 Providence answered the call. But this is not a complete 
 statement of the facts. Suppose that we look forward instead 
 of backward, and may we not ask if England could have with- 
 stood, as she did, the shock of the French Revolution, had not 
 Methodism wrought its soul into the masses of her population ? 
 Yet another view offers itself. Here, on this western continent, 
 England had her colonies. All sorts of causes poverty, trouble, 
 persecution, enterprise, philanthropy, religion had operated 
 to produce the tide that swept westward. Endicott, Winthrop, 
 Penn, Oglethorpe, were very unlike as individuals ; but they 
 were all Englishmen. First the Atlantic slope, next the Mis- 
 sissippi Valley, then the Pacific coast, the Northern Lakes and 
 the Southern Gulf the whole was contained in Plymouth Rock 
 and Jamestown. Standing face to face with the grand forms 
 of nature, the contours and configurations of scenery every- 
 where magnificent, men not only came to a new world, but to 
 a world that made them new. Such elastic energy, such reso- 
 lute will, such diversified heroism, such success in winning 
 fields and forests to the domains of civilization, have no par- 
 allel in the historic fortunes of our race. And was there no 
 providence in the origin of Methodism at a time when it could 
 be transplanted to a most genial soil, take root, grow up with 
 the States, expand with the population, and spread its branches 
 till the spray of two oceans fell upon their foliage ? If Wes- 
 leyan Methodism was so well adapted to modern England, 
 what shall be said of the supreme fitness of American Method- 
 
398 THE WESLEY MEMORIAL VOLUME. 
 
 isin to follow the pioneer, to penetrate the wilderness, to oc- 
 cupy the territory by pre-emptive right of missionary arclor, 
 and stand with hands and heart open to embrace the coming 
 multitude ? 
 
 Society advances under providential law. Modern society is 
 characterized by the number and diversity of these laws, their 
 action and interaction. Problems once simple are now com- 
 plex. The chief difficulty in all systems and organizations is, 
 to meet the multiplicity of interests which have to be consulted. 
 Often these are at variance, or, if not in downright antagonism, 
 they are hard to unite. The secret of power in any project 
 seeking to act on a broad scale lies in its adaptability. To be 
 adaptive, it must be plastic. To be wisely plastic, it must have 
 firmness of texture no less than facility of accommodation. It 
 must be, in all religious matters, conscientious before it con- 
 siders expediency. By the conditions of success it must be- 
 come all things to all men, which can only be when it is one 
 thing toward God. Now, assuredly, Methodism has historically 
 vindicated its claim as an institution of providence on the score 
 of adaptation to circumstances most unlike. On the one hand, 
 we have seen it exhibit its majestic strength in an old country. 
 On the other hand, we have seen it develop the same energy, 
 or even greater, in a new country. As an impulse, it was felt 
 in the air that all men breathe ; as a sentiment, it attracted Cal- 
 vinists ; as a principle, it .drew thousands to its standard of 
 faith. Speaking of the philanthropic power awakened in En- 
 gland, and " now spreading through the habitable globe," Sir 
 James Stephen says, "It was at this period that the Alma 
 Mater of Laud and Sacheverell was nourishing in her bosom a 
 little band of pupils destined to accomplish a momentous revo- 
 lution in the National Church ; and of this little band John 
 Wesley was the acknowledged leader." 
 
 Green states, in his " Short History of the English People," 
 that "Wesley's movement " changed in a few years the whole 
 temper of English society." It is now generally admitted 
 
PEOVIDENCE or GOD IN METHODISM. 399 
 
 that all modern efforts for prison reform, improvements in 
 penal codes, popular education, cheap literature, Sunday- 
 schools, and missionary enterprise, are largely due to Wesley's 
 influence. Whatever the shape assumed by these benevolent 
 labors, the touch of one creative hand was felt alike in them 
 all. There were "diversities of operations," but "the same 
 God which worketh all in all." For, whether the fire is struck 
 from the flinty rock, or drawn from the overhanging cloud, or 
 released from the coal-beds in the deep earth, it is fire from 
 the sun. 
 
 It is clear, then, that Wesley was in living contact with the 
 world at very many points. This distinguished him from all 
 other conspicuous reformers. He had a more varied range than 
 Luther. He had far more balance than Savonarola. He had 
 not the exclusiveness of Knox. And he had a much truer and 
 profounder insight than Loyola. Isaac Taylor says : " Not one 
 of the founders of Methodism was gifted with the philosophic 
 faculty, the abstractive and analytic power." And further : 
 " Wesley reasoned more than he thought. . . . He was almost 
 intuitively master of arts. . . . He had the irresistible force, or, 
 one might say, the galvanic instantaiieousness of the intuitions." 
 Such fine distinctions, even if accurate, are of no avail in practi- 
 cal matters. It was the mind of Wesley, not the mere intellect, 
 that gave him such sway over men. That he had \wonderful 
 capacity as well as ability cannot be questioned. A most com- 
 pact brain he possessed, sensitive and extremely active, able to 
 reach his constructing hand on short notice. At the same time 
 Wesley's mind was comprehensive his reflective and percep- 
 tive powers were in close alliance. Whatever he acquired was 
 thoroughly assimilated and became a part of his nature, nor did 
 he give any thoughts to others without the stamp of his own 
 individuality. The peculiar emotions that blend with the in- 
 tellect and impart the highest vitality to its functions, were 
 serving forces that never failed him. Along with these, he 
 had the best educated body that we know of nerves and mus- 
 
400 THE WESLEY MEMOEIAL VOLUME. 
 
 cles that were trained to military obedience. Too much blood 
 seldom overstocked his head. He came as near converting his 
 physical frame into an intelligent automaton as any man an- 
 cient or modern, and to this much of his usefulness was due. 
 Free from sudden reactions still more free from tyrannic 
 moods he was generally calm, self -poised, and full of healthy 
 repose. His resources constantly grew, but they never out- 
 grew his expertness in their management. Any instrument or 
 agent that came within his grasp borrowed something from 
 his disciplined skill. The seed-producing force in his nature 
 was amazing. Like all men whose genius is rooted in depth 
 of character, he had a strong will, and he enjoyed using it. 
 But he was not locked up in himself. Often, in many ways, 
 he crucified self the self of the intellect as well as the self of 
 the heart. He had the gift, one of the rarest among men, of 
 hearing the voice of Providence in the voices of human souls. 
 The suggestions of the humblest were never despised. Yet his 
 final test of truth was the divine element which he detected in 
 it, so that his mind was like a great dome, open at the top for 
 light to stream down fresh from the firmament. 
 
 Looking at Methodism in its spiritual features, we must not 
 forget to notice the special emphasis it laid on personal religion 
 as the religion of consciousness. This has always been its most 
 salient peculiarity. The sense of acceptance with God by the 
 witness of the Holy Spirit has given Methodism a power not 
 possible from any other source. "Without dwelling on its ad- 
 vantages to the individual believer, we can scarcely estimate 
 its value as a specific mode of thinking and feeling in bringing 
 a body of Christians into the simplest but strongest unity. By 
 unity we mean a very different thing from union. More than 
 any thing else, this doctrine, when realized in experience, tends 
 to produce a common sensibility which is sure to expand 
 into a common sympathy. Imagine that Methodism had 
 established its social institutions with only a secondary ref- 
 erence to this great truth : much of its strength would have 
 
PROVIDENCE OF GOD IN METHODISM. 401 
 
 been unknown, for it is this rather than other distinctive quali- 
 ties which has created its family heart. Coincident with this 
 fact, and yet differenced by its connections, we may add, that 
 just such a religious consciousness as Methodism emphasizes is 
 one of the most important present means of resisting the 
 skepticism and materialism of the age. Mind is now threatened 
 by the thralldom of the body. The science of the senses is the 
 science of investigation, ofyanalysis, and synthesis; of blow- 
 pipes and microscopes : and it is natural enough that when 
 thinkers reject the testimony of consciousness, laugh at its 
 dictates and scorn its intuitions, doubt and dismay should 
 spread their appalling shadows over the entire realm of sacred 
 things. No other result is possible. . If Baal be reinstated as 
 the sun god, our only worship will be the cry of despair. So 
 it was on old Carrnel, and so it must be in new America. Ap- 
 proach man from the material side of the universe, and he is 
 insignificant enough. Analogy, with its mighty logic and still 
 mightier fascination, is turned into his worst enemy. Fellow- 
 ship with brutes, or kinship rather, is soon reached. But 
 change the method of approach, and all else is instantly 
 changed. Draw near to the soul from the spiritual side of the 
 universe, speak to its consciousness, and Christianity is the 
 answering grandeur. And, in this view, Methodism may be 
 regarded as occupying in the order of Providence a specialized 
 sphere of activity. The long strife between faith and disbelief 
 seems narrowing down to an issue between consciousness and 
 sense. In this event, Methodism is worth philosophic study 
 in a new light. It may turn out that the prominence it has 
 given to the religious consciousness may be found of unex- 
 pected avail in the progress of this warfare. If so, will it not 
 be remarkable that a system which has accomplished such vast 
 good in the past should be even more a prospective providence, 
 and that the broad wake of light which it has left behind it for 
 well nigh one hundred and fifty years, should be far outshone 
 by the splendor of the future ? 
 
402 THE WESLEY MEMORIAL VOLUME. 
 
 The sympathetic and diffusive element in Methodism, to which 
 we have called attention, was largely due to the Pauline mode 
 of preaching that Wesley and his helpers adopted. The same 
 thing is true of the Methodist ministry as a body. Taken as a 
 whole, they choose more of their texts from St. Paul's writings 
 than ministers of other Churches. Their theology is thorough- 
 ly Pauline. Their spirit is St. Paul's spirit. Their buoyancy, 
 freedom, and hopefulness, ally them with the Apostle to the 
 Gentiles, and they have much of his chastened independence 
 and steady heroism. But it must not be forgotten that the 
 hymns of the Wesleys, John and Charles, had very much to do 
 with this wonderful extension of Christ's kingdom. Luther 
 knew the power of hymns. So did Cromwell. But it re- 
 mained for the Wesleys to develop their full excellence and 
 give it the widest range of influence. Methodism has a 
 " hymn book " of its own, a complete hymn book, a library of 
 song, a rich anoT beautiful anthology from the garden of the 
 Lord. If thrown on its own resources for the language of 
 praise, Methodism could chant every strain that the human, 
 soul can breathe forth to Heaven. These hymns are not lyric 
 meditations, but fresh and genuine outbursts from hearts over- 
 flowing with emotion, the emotion rising evermore into affection. 
 Not a touch of vitiating sentimentality is in one of them, and 
 they are as free from the effeminate fancy and tainted sensu- 
 ousness of recent spiritual songs, as they are from the formal 
 starchness of the older hymns. All forms of doctrine, experi- 
 ence, and holy living, they embody in words appropriate, varied, 
 and vivid. Nor is their genius ever put forth at the expense 
 of piety. Charming as is their beauty, it never exists for 
 its own sake, but as a vestment woven with reverential art to 
 clothe a far higher substance. How many voices they have, 
 even as the voices of Pentecost ! Whatsoever in penitence is 
 subduing to pride and self -trust ; whatsoever in the first gush 
 of pardon, and peace, and joy seeks expression in rapture ; 
 whatsoever gathers upon our lonely hours, and upon the 
 
PROVIDENCE OF GOD IN METHODISM. 403 
 
 hours of trial and sorrow and bereavement ; whatsoever wails 
 in the miserere of life, or exults in its jubilate these are 
 all here, to lift the soul to the throne and its Christ. The little 
 children swell out hosannas in the sweetness of these hymns, 
 and manhood and womanhood pour forth halleluias in their 
 rhythmic gladness. If the royal psalmist perfected Judaism in 
 the psalms, the Wesleys, and especially Charles, gave the final 
 touch of strength and grace to Methodism by means of these 
 hymns. Had Methodism done nothing else but produce these 
 articulations of every thought and feeling in Christian life, who 
 could measure the indebtedness of the Church to its genius and 
 its consecration to such a task ? Though we cannot yet 
 say, " Their line is gone out through all the earth, and their 
 words to the end of the world," we cannot doubt that the day 
 is not far distant when it will be said, " There is no speech 
 nor language where their voice is not heard." 
 
WESLEY AND THE EVIDENCE WRITEES, 
 ESSAYISTS, AND OTHEBS. 
 
 fTlHE religious apathy or indifferentism which all parties 
 JL are agreed settled on the English Church and people near 
 the middle of the eighteenth century, bade fair to end in gen- 
 eral, if not universal, unbelief. The unchristian spirit in which 
 the Deistical, Trinitarian, and Bangorian controversies were 
 conducted, even by the orthodox defenders of the Christian 
 religion ; the Church abuses pluralities and non-residence ; the 
 prostitution of Church patronage to State purposes ; the sub- 
 serviency of the clergy to king and court, their absorbing devo- 
 tion to politics, their guilty share in the political corruptions 
 of the times, their political sermons, their cold essays on mo- 
 rality, their disregard of pastoral duties, their antipathy to all 
 that is emotional in religion, and their exclusive reliance on 
 arguments from reason and nature on the external evidences 
 of revelation to the utter neglect, if not rejection, of that inter- 
 nal evidence which the Holy Spirit witnesses to the human 
 soul whenever Christ crucified is faithfully preached ; these 
 things, and others like them, to say nothing of the worldli- 
 ness and irreligious lives of the great majority of the clergy, 
 had well-nigh sapped the foundations of Christian faith and 
 hope, and delivered over the English people to deism, if 
 not the dethronement of God from the government of the 
 universe. 
 
 In this emergency, the man who, under God, more than any 
 other, saved the English Church and people from spiritual 
 paralysis, if not from spiritual death, was JOHN WESLEY. 
 Had it not been for the timely Methodist reactionary move- 
 
WESLEY AND THE EVIDENCE WRITERS. 405 
 
 ment, the National Church and the Nonconformist Churches 
 of England were in danger of being borne, by the deistical 
 and free-thinking writers of the century, into the more gloomy 
 and perilous regions of atheism. It was well that Methodism 
 arose and won many of its victories before the more pro- 
 nounced German skepticism and French atheism came to the 
 aid of those who were seeking to overthrow the defenses of 
 Christian faith. Happily for Christianity in England, those 
 continental antichristian forces came too late to effect the con- 
 quests they intended. For John Wesley had already greatly 
 revived the English Church, and rescued it from its gravest 
 perils. If this had not been, dark would have been the day 
 for the Christian religion in England, if English deists and 
 English free-thinkers, triumphant over evangelical Christian 
 thought, had joined their victorious battalions to the proudly 
 defiant and conquering legions of German skeptics and French 
 atheists. 
 
 But, while this is so, we do not say that enlargement and 
 deliverance would not have come in some other way ; but we 
 do say, that John Wesley was the Heaven-delegated instrument 
 by which evangelical Christianity was preserved to England. 
 No doubt if Wesley had not been divinely sent, or if, having 
 been divinely sent, he had been faithless to his high mission, 
 the great Head of the Church would have raised up some other 
 to do the work. But, as Moses was the Heaven-appointed 
 deliverer of the Hebrews from their bondage in Goshen, so 
 Wesley was the special instrument chosen of Heaven to deliver 
 the English Church and people in the eighteenth century. 
 Nor do we mean to say that Wesley, single-handed and alone, 
 wrought out the great revival. But we do mean to say, with 
 Mr. Lecky, that " beyond all other men it was John Wesley to 
 whom this work was due ; " with Mr. Overton, John Wesley 
 " stands pre-eminent among the worthies who originated and 
 conducted the revival of practical religion which took place in 
 the last century;" with Mr. Gladstone, Wesley gave "the 
 
406 THE WESLEY MEMOEIAL VOLUME. 
 
 main impulse out of which sprang the evangelical move- 
 ment ; " with Dean Stanley, "Wesley " was the chief reviver of 
 religious fervor in all Protestant Churches, both of the old 
 and the new world ; " with Isaac Taylor, " the Methodist move- 
 ment is the starting point of our modern religious history," 
 and " the field preaching of Wesley and Whiteh'eld is the event 
 whence the religious epoch, now current, must date its com- 
 mencement ; " with Dr. Stoughton, " the rise and progress of 
 Methodism may be regarded as the most important ecclesiastical 
 fact of modern times, and that Methodism, in all its branches, 
 is a fact in the history of England which develops into 
 large and still larger dimensions as time rolls on ; " with Mr. 
 Abbey, "the Methodist revival marked a decided turn, not 
 only in popular feeling on religious topics and in the language 
 of the pulpit, but also in theological and philosophical thought 
 in general ; " that while " William Law in his own way and 
 among a select but somewhat limited body of readers, Wesley 
 in a more practical and far more popular manner, . . . gave 
 a death-blow to the then existing forms of Deism ; " that Meth- 
 odism " stirred the sluggish spiritual nature to its depths ; it 
 awoke the sense of sin and an eager longing to be delivered 
 from it ; " and that " to the age and Church in general its 
 quickening action was scarcely less important ;" with Eobert 
 Southey, Wesley is "the most influential mind of the last 
 century, the man who will have produced the greatest effects 
 centuries, or perhaps millenniums, hence, if the present race of 
 men should continue so long ; " and with Mr. Curteis, Wesley 
 (unless we except Mr. Fletcher) " was the purest, noblest, most 
 saintly clergyman of the eighteenth century, whose whole life 
 was passed in the sincere and loyal effort to do good." 
 
 In ascribing so much to Wesley's influence on the religious 
 thought of the age, we intend no disparagement of the illus- 
 trious men who, in the deistical and trinitarian controversies, 
 defended against deists and Socinians, the orthodox Articles of 
 the English Church. We may, indeed, admit almost all -that 
 
WESLEY AND THE EVIDENCE "WRITERS. 407 
 
 Mr. Overton, vicar of Legbourne, claims for them in The En- 
 glish Church in the Eighteenth Century, the recent and very 
 able work of Mr. Abbey and himself. In vol. ii., chap, ii., 
 Mr. Overton thus introduces the Methodist movement : 
 
 The middle part of the eighteenth century presents a somewhat curi- 
 ous spectacle to the student of Church history. From one point of view 
 the Church of England seemed to be signally successful ; from another, 
 signally unsuccessful. Intellectually her work was a great triumph, 
 morally and spiritually it was a great failure. She passed not only un- 
 scathed, but with greatly increased strength, through a serious crisis. 
 She crushed most effectually an attack which, if not really very formida- 
 ble or very systematic, was at any rate very noisy and very violent ; and 
 her success was at least as much due to the strength of her friends as to 
 the weakness of her foes. So completely did she beat her assailants out 
 of the field that for some time they were obliged to make their assaults 
 under a masked battery in order to obtain a popular hearing at all. It 
 should never be forgotten that the period in which the Church sank to 
 her nadir in one sense was also the period in which she almost reached 
 her zenith in another sense. Seldom has the history of any Church been 
 adorned at one and the same time with greater names than those of But- 
 ler, and Waterland, and Berkeley, and Sherlock the younger, and War- 
 burton, and Conybeare, and other intellectual giants who nourished in 
 the reigns of the first two Georges. They cleared the way for that re- 
 vival which is the subject of these pages. It was in consequence of the 
 successful results of their efforts that the ground was opened to the 
 heart-stirring preachers and disinterested workers who gave practical 
 effect to the truths which have been so ably vindicated. It was unfor- 
 tunate that there should ever have been any antagonism between men 
 who were really workers in the same great cause. Neither could have 
 done the other's part of the work. Warburton could have no more 
 moved the hearts of living masses to their inmost depths, as White- 
 field did, than Whitefield could have written the 'Divine Legation. 1 
 Butler could no more have carried on the great crusade against sin 
 and Satan which Wesley did, than Wesley could have written the 
 4 Analogy.' But without such work as Wesley and Whitefield did, But- 
 ler's and Warburton's would have been comparatively inefficacious, 
 and without such work as Butler and Warburton did, Wesley's and 
 Whitefield's work would have been, humanly speaking, [italics ours,] 
 impossible. > 
 
 26 
 
408 THE WESLEY MEMORIAL VOLUME. 
 
 The qualifying words in italics make it possible for us to- 
 agree, in the main, with Mr. Overton. " Humanly speak- 
 ing," it was " impossible ; " divinely speaking, it was not. 
 Wesley's and Whitefield's work was pre-eminently spiritual; 
 the work of the great Church writers was intellectual ; or- 
 thodox, perhaps, it was, but still intellectual. The work of 
 Wesley and Whitefield was a revival of spiritual Christianity ; 
 it was divine, in demonstration of the Spirit and of power. It 
 stirred the inmost depths of the human soul ; it changed men's 
 hearts ; it reformed their lives ; it restored them to the image 
 of Him who created them in knowledge, in righteousness, and 
 in true holiness. The work of the others, though intellectually 
 " a great triumph," was morally and spiritually " a great fail- 
 ure." It was " icily regular," but " splendidly null." It left 
 the English Church and people in a worse spiritual condition 
 than before the heated and bitter controversies began. " Intel- 
 lectually " the argument may have been with them ; but " mor- 
 ally and spiritually " it was with their opponents. The latter 
 result must ever be the case when the Christian pulpit and 
 press conduct religious controversy as the Christian pulpit and 
 press conducted the deistical and trinitarian controversies w 
 the eighteenth century. 
 
 While, then, it may be true that a without such work as But- 
 ler and Warburton did, Wesley's and Whitefield's work would 
 have been, humanly speaking, impossible," it may be ques- 
 tioned whether, after all, the work of the latter was not more 
 hindered than advanced by the work of the former. Whatever 
 assistance Warburton previously may have given to Wesley, it 
 is certain that, if Wesley's work was advanced by Warburton's 
 letters to Des Maizeaux and Dr. Birch, in 1738, and by his 
 fierce onslaught on Wesley, in 1763, it was because a gracious 
 providence overruled for good the scurrilous assaults of Will- 
 iam, Lord Bishop of Gloucester. But, of course, it is not about 
 these later exploits of Warburton Mr. Overton is writing. 
 And yet one may, perhaps, be pardoned for mentioning them, 
 
WESLEY AND THE EVIDENCE WRITERS. 409 
 
 inasmuch as they were suggested by the thought that Wes- 
 ley's work without Warburton was impossible. Without 
 controversy, Warburton's "Divine Legation" and Butler's. 
 " Analogy " were very great works, especially Butler's. But 
 did they revive the nation ? If they so silenced assaults on the 
 Christian religion that its enemies had to carry on the conflict 
 " under a masked battery," was the Church made the purer by 
 the victories of her champions ? Did any transforming, regen- 
 erating power attend their utterances ? The unanimous testi- 
 mony of contemporary authority is, that the age grew worse 
 and worse ; that if intellectually the work of these great theo- 
 logians was a signal triumph, morally and spiritually it was a 
 signal failure. Surely, from every stand-point it may be said, 
 the more lifeless the Church the more difficult the work of re- 
 vival ; the more irreligious and practically ungodly the nation, 
 the more difficult the work of reform. And of all difficult 
 tasks, humanly or divinely speaking, the hardest of all is to 
 revive a Church which has settled on the lees of a cold and 
 icy indifferentism, however rational its faith or orthodox its 
 formularies. But, however this may be, no one will ques- 
 tion what Mr. Overton has added : " The truths of Christian- 
 ity required not only to be defended, but to be applied to the 
 heart and the life; and this was the special work of what 
 has been called, for want of a better term, 'the evangelical 
 school.'" *, 
 
 But, more than this, it may also be questioned whether more 
 credit has not been given to the evidence writers than they 
 deserve. We have already alluded to their exclusive reliance 
 on arguments from reason and nature, and to their neglect 
 of the internal evidences of Christianity to their contempt 
 for the emotional or whatever savors of enthusiasm. And 
 we have before seen that Mr. Abbey claims that it was Law 
 and Wesley not Butler and Warburton who gave the 
 death-blow to the eighteenth century forms of deism. What 
 he says is so much to the point that- we give it more- at 
 
410 THE WESLEY MEMOEIAL VOLUME. 
 
 length. We quote from vol. i, chap, ix, "Enthusiasm," in 
 his and Mr. Overton's "English Church in the Eighteenth 
 Century." "About the time 'When Wesley's power Gathered 
 new strength from hour to hour,' theological opinion was 
 in much the same state in England as that described by 
 Goethe as existing in Germany when he left Leipsic in 1768 ; 
 it was to a great extent fluctuating between an historical and 
 traditionary Christianity on the one hand and pure Deism on 
 the other. William Law in his own way and among a select 
 but somewhat limited number of readers, Wesley in a more 
 practical and far more popular manner, did very much to re- 
 store to English Christianity the element that was so greatly 
 wanting the appeal to a faculty [the italics are ours] with 
 which the soul is gifted to recognize the inherent excellence, the 
 beauty r , truth, and divinity of a divine object once clearly set 
 "before it. Whatever may have been the respective deficiencies 
 in the systems and teaching of these two men, they achieved at 
 least this great result ; nor is it too much to say [the italics are 
 ours] that it gave a death-How to the then existing forms of 
 Deism" If Mr. Abbey is right, is it too much to say that Law 
 and Wesley accomplished more than the evidence writers, even 
 in their own domain, were able to accomplish ? Nay, more ; is 
 it too much to say that Law and Wesley did what the others 
 utterly failed to do ? The great religious controversies of the 
 agd were " solely of an intellectual character ; " and, instead of 
 settling men's minds and resolving their doubts, " dissemi- 
 nated," says the skeptical author of the " History of Civilization, 
 in England," "doubts among nearly all classes." Their only 
 practical effect was to divorce theology from the department of 
 ethics, and, by sowing more broadcast the seeds of uncertainty, 
 weaken the restraints of morality, and give greater riot to 
 licentiousness. And since, as John Wesley truthfully wrote, 
 "Deists and evidence writers alike were strangers to those 
 truths which are spiritually discerned,' " is there any wonder 
 that the Church which, in the middle of the eighteenth cent- 
 
WESLEY AND THE EVIDENCE WRITERS. 411 
 
 ury, intellectually "almost reached her zenith," morally and 
 spiritually " sank to her nadir ? " 
 
 But the great theologians of the eighteenth century were not 
 the only persons who attempted to reform the nation and failed. 
 Equally futile were the efforts of the essayists, painters, philos- 
 ophers, statesmen, and all others who attempted it till "Wesley 
 came. Addison and Steele in the " Tattler " and the " Specta- 
 tor," Dr. Johnson in " London " and " Yanity Fair," and Rich- 
 ardson in " Pamela " Andrews, with their pens ; and Hogarth, 
 with his brush, in the " Industrious and Idle Apprentices," and 
 in the "Harlot's Progress," boldly satirized vice, and turned 
 against it the tide of wit which had been used by the comic dra- 
 matists of the Restoration, and their successors in scurrility, to 
 ridicule all that is pure and virtuous in man. The elder William 
 Pitt, in the House of Commons, in the House of Lords, and in 
 the ministry, " with that sense of honor which makes ambition 
 virtue," by an example of pure morals, incorruptible integrity, 
 and transparent disinterestedness, exalted the standard of polit- 
 ical honor, and gave such a rebuke to public venality that rarely 
 afterward did corruption in high places lift up its head. The 
 blameless lives of King George III. and Queen Charlotte ex- 
 erted in fashionable and aristocratic circles some influence for 
 good, and tended to infuse a healthier tone of morality and 
 religion. But all these influences were unavailing to change 
 the character of the nation, or to revive a sleeping Church. 
 Their effects were only partial, circumscribed, momentary. 
 The renewing, transforming Spirit was needed. As well might 
 the leopard attempt to change his spots or the Ethiopian his 
 skin, as a nation by such influences alone to seek reform. 
 Neither did the religious writers who, till Wesley came, exer- 
 cised, as we have seen, the greatest influence on the times 
 (and illustrious names they were) Butler and Sherlock and 
 Hoadley and Warburton and Horsley and Waterland and 
 Berkeley and Leslie and Leland and Doddridge and Watts 
 do much to change for the better the English Church and peo- 
 
412 THE WESLEY MEMORIAL VOLUME. 
 
 pie. Essayists and poets and painters, however well meaning 
 their efforts, tried it in vain. " Taste and culture," says Julia 
 "Wedgwood, " attempted to regenerate society, and failed." 
 Pitt and Burke and George III., and the ablest divines of 
 the Establishment and Dissent, were equally powerless. In 
 spite of all their efforts, the age, as depicted by Mr. Pattison, 
 was " one of decay of religion, licentiousness of morals, public 
 corruption, and profaneness of language an age destitute of 
 depth and earnestness, of light without love, whose very merits 
 were of the earth, earthy." What could cleanse this Augean 
 accumulated mass of corruption ? What voice could speak to 
 these dry bones and command the return of sinews and skin 
 and life \ ~No fountain but the fountain opened to the house 
 of David for sin and for uncleanness could do the cleansing ; no 
 voice but the voice of some Heaven-inspired Ezekiel could 
 prophesy and say, " Thus saith the Lord God unto these bones : 
 Behold, I will cause breath to enter into you, and ye shall 
 live ; " no breath, no spirit, but the Breath and Spirit of the 
 Almighty could raise up from bleached bones " an exceeding 
 great army." ^What was needed was the transforming, regen- 
 erating, sanctifying Spirit, and a man called of God, as was 
 Aaron, with lips touched with hallowed fire, as were Isaiah's, 
 arid with the word of God as a burning fire shut up in his 
 bones, as in Jeremiah's. The boy rescued from the burning 
 rectory at Epworth ; the young Fellow of Lincoln, and presi- 
 dent of the " Holy Club " at Oxford ; the companion of the 
 Moravians in the storm-tossed ship on the Atlantic ; the mis- 
 sionary to the Indians of Georgia ; the persecuted rector of 
 Christ Church Parish in Savannah; the man who felt his 
 heart " strangely warmed " that night in Aldersgate-street 
 while listening to the reading of the preface to Martin Luther's 
 commentary on the epistle to the Romans, was divinely called, 
 commissioned, qualified, and sent to reform the Church of 
 England, and do what the essayists and poets and painters 
 and statesmen, and the learned doctors of Dissent, and the 
 
WESLEY AND THE EVIDENCE WRITERS. 413 
 
 Church's archbishops and bishops, and the nation's king and 
 queen, were utterly unable to accomplish. 
 
 All that we have in this paper claimed for Mr. Wesley is now 
 almost universally allowed. The good, also, which he at the 
 same time did among the poor and the lower middle classes, is 
 admitted to have been incalculable. But, while this is so, it is 
 frequently asserted that Methodism, as a Church organism, is 
 unfitted for the more educated and aristocratic circles. A very 
 recent writer, for whose opinions we have very great respect, 
 and whose judgment, perhaps, is as impartial as f a clergyman's 
 of the Church of England can be, has said as if it were the 
 gravest charge against Methodism " It can never make any 
 deep impression on the cultivated classes ; " " it can, at best, 
 be only the Church of the poor and of the lower middle class- 
 es." If this be so, Mr. Abbey may be reminded that the 
 same thing was true of the gospel in the times of our Lord and 
 his apostles. As it was then, it may be now, that " not many 
 wise men after the flesh, not many mighty, not many noble 
 are called." " Hearken, my beloved brethren, hath not God 
 chosen the poor of this world rich in faith, and heirs of the 
 kingdom which he hath promised to them that love him ? " If 
 Methodism, in the eighteenth century, was adapted to the poor 
 to the well-nigh universally neglected poor and, as neither 
 Mr. Abbey nor any other will question, was adapted to them 
 far more than was any other form of evangelicalism, did not 
 Methodism, in a greater degree than any other Church, have the 
 divinest sanction that the gospel gives ? In preaching specially 
 to the poor, in lifting up the poor, in saving the poor, did not 
 Mr. Wesley and his preachers prove that they had drank deeper 
 into the spirit of Him who said, " The Spirit of the Lord is 
 upon me, because he hath anointed me to preach the gospel 
 to the poor?" In an age when the gospel itself was most 
 fiercely assailed and Christian faith put to its severest tests, 
 Mr. Wesley and the Methodist preachers could confidently 
 appeal to their successes among the poor as the most irrefra- 
 
414 THE WESLEY MEMOKIAL VOLUME. 
 
 gable evidence of the truth of the gospel. By preaching it to 
 the poor and turning thousands of the ,most degraded and 
 outcast from sin and Satan to God, they gave far more than 
 the evidence writers the highest proof of its divinity and of 
 their own commission to preach it. 
 
 But it is further said by the same writer, " Great, therefore, 
 as was its moral and spiritual power among large classes of the 
 people, Methodism was never able to rank among great nation- 
 al reformations." Before we give the answer to this, we ask, 
 Is it- true that Methodism " can never make any deep impres- 
 sion on the cultivated classes ; " that " it can, at best, be only 
 the Church of the poor and of the lower middle classes ? " 
 Let us see. The conquests of Methodism in England among 
 " the cultivated classes," however circumscribed, were greater 
 than like triumphs of the gospel in the earlier days of the 
 primitive Church. They were greater in London, in Bristol, 
 and in Manchester, than in Jerusalem, in Nazareth, and in 
 Capernaum ; in England, in Scotland, and in Ireland, than in 
 Judea, in Achaia, and in Home. But, after all, why were the 
 triumphs of Methodism in England no greater among "the 
 cultivated classes ? " was it from any want of adaptation ? How 
 is it, then, that outside of England, and notably in the United 
 States, Methodism has shown equal adaptation to all to rich 
 and poor, to the learned and unlearned, to the high and the 
 lowly ? In the United States, Methodism is found in all the 
 learned professions, in the presidencies of colleges, in the halls 
 of the national Congress, in the highest departments of State, 
 and in embassies to courts of the most exalted of sovereigns ; 
 nor has it been unrepresented in the mansion of the nation's 
 Presidents. There is good reason to assign for this. In the 
 United States there is no State religion to allure by its prefer- 
 ments. Methodism in the new world, on far more equal terms 
 than in the old, entered into the work of winning souls. Like 
 results to those in America, and far more significant, would 
 have been witnessed in England, if Methodism had had no 
 
WESLEY AND THE EVIDENCE WRITERS. 415 
 
 powerful State religion, no Establishment, to hinder its prog- 
 ress. Eemove this barrier give to Wesleyanism an equal 
 field and see what progress it will make ! It is idle, there- 
 fore, to say that Methodism " was never able to rank among 
 great national reformations." 
 
 What chance has Methodism, or any other Nonconformist 
 body, when it comes into competition with an Establishment 
 of such powerful patronage, such high social position, such 
 boasted prestige, such prideful associations, such an historic 
 past, such great revenues, and such splendid universities ? At 
 this day, how many sons of the wealthier and more educated 
 Methodists are enticed into the Establishment ! To mention 
 one thing alone, what a power has the Establishment through 
 its great universities ! To secure their degrees, to attain their 
 fellowships, how many sons of wealthy Wesleyans have been 
 drawn away from the Church of their Methodist fathers ! 
 This thing alone has exercised a powerful influence against 
 Methodism, and in the very line about which we are writing. 
 Just as Pomponius valued the cognomen which he received 
 from Athens more than his illustrious descent from Numa 
 Pompilius ; as Marcus Tullius esteemed the praises of the 
 Greek poet Archias more than the honors of the Roman con- 
 sulate ; and as the tyrant Nero prized the wreath which he 
 won in a contest at Olympia above the imperial purple and 
 diadem, so, at this day, there are Wesleyan preachers who 
 prefer the degree of Master of Arts from Oxford or Cam- 
 bridge to the highest honorary degrees conferred by the best 
 American colleges. 
 
 What, then, has prevented Methodism from taking "rank 
 with great national reformations ? " The question would better 
 not be pressed, for its true answer makes far more against 
 the Establishment than against Methodism. That the National 
 Church did not comprehend Methodism is a graver charge than 
 that Methodism did not absorb the National Church. It is a 
 graver charge that the temple and the synagogue rejected the 
 
416 THE WESLEY MEMOKIAL VOLUME. 
 
 Messenger of the Covenant and the Fulfiller of their Law, than 
 that the promised Messiah failed to pervade the Jewish estab- 
 lishment with his spirit. It was a graver charge that the Porch 
 and the Garden, the Academy and the Lyceum, condemned the 
 preaching of the Cross as foolishness, than that the gospel of 
 Christ was powerless to turn their proud disciples to the truth 
 as it is in Jesus. The philosophers of Athens were more to be 
 blamed for rejecting St. Paul, than St. Paul was for not con- 
 verting them to the' worship of " the unknown God." That a 
 divinely-favored institution such as Methodism by its mission 
 to the poor and success among the outcast has proved itself to 
 be made no greater impression upon the Establishment is a 
 charge that lies more heavily at the door of the Establishment 
 than at the door of Methodism. That Methodism did not 
 reach the cultivated classes and become a national reformation 
 is because an institution such as is the National Church can 
 never be wholly pervaded by a great revival. At least, never 
 this side of a millennium nor even then, for the very causes 
 which hasten a future personal reign of Christ on earth 
 are at variance with the whole theory of a Church under the 
 control of or in union with the secular power. A Church 
 that admits so wide a latitudinarianism and so many self- 
 seekers as a State Church necessarily must, can never ap- 
 proximate to any thing like a Church in which the multi- 
 tude are of one heart and of one soul where no man says 
 that aught of the things which he possesses is his own and 
 where all with great power bear witness to the resurrection 
 of the Lord Jesus. Many, very many, splendid examples of 
 piety it will have ; but it must also ever have thousands 
 who, having the form, deny the power of godliness. This 
 is a gangrene to which a National Church more than any 
 other must be liable. Self-seekers will always find a wide 
 place in Establishments ; outside there will be but scanty room. 
 But is it a fact that even in England Methodism has taken 
 no hold on " the cultivated classes," and that it cannot " rank 
 
WESLEY AND THE EVIDENCE WEITEKS. 417 
 
 among great national reformations ? " Directly, this may be so 
 in part ; indirectly, it is not so. Indirectly, but none the less 
 surely, Methodism has affected the whole nation. The National 
 Church has been largely pervaded by its spirit notably the 
 evangelical party which, at times, has been the dominant party 
 of the Establishment. The non-conformist Churches have 
 been awaked to new spiritual life by its teaching. The higher 
 middle classes, the learned universities, lordly nobles, high- 
 born ladies, and even the court itself, have all been more or 
 less under the influence of Methodism. Whether a national 
 reformation or not, the whole nation has been made the better 
 by it. Its effects are felt all over England, and throughout 
 all her dependencies. They are seen in the great evangel- 
 ical enterprises which have made the first half of the nine- 
 teenth century the most signal in Church history since apos- 
 tolic times in its benevolent and eleemosynary institutions, 
 in its domestic and foreign missions, in its Sunday-school, 
 Tract, and Bible Societies, and above all, in the enlarged 
 Christian charity which binds more closely together Chris- 
 tians of every name, of every land, and of every nation and 
 color, and which has made it possible for thousands of dif- 
 ferent denominations to unite on a common platform and for 
 a common purpose-^-the salvation of souls and the subjuga- 
 tion of the world to the cross of Christ. 
 
 And thus did John Wesley, by his direct and powerful 
 appeals to the demonstrating and witnessing Spirit, by re- 
 claiming the outcast, by elevating the poor, by reviving the 
 national and non-conformist Churches, and by reforming the 
 nation, do incomparably more to prove the divinity of the 
 gospel than all the evidence and other writers of the eighteenth 
 century. 
 
WESLEY THE WOEKEE. 
 
 rTHODISM is a result of great labor, a concentration 
 3f mighty religious forces. In it the facts of Christianity 
 are organized, and its principles applied to human life. That 
 it was founded with much care, both in respect to the wants 
 of man and the spirit of the gospel, appears from the strength 
 and simplicity of its structure, the grace and vigor of its de- 
 velopment, the fervor and activity of its spirit, and the charac- 
 ter and extent of its influence. While Methodism does not 
 rest entirely upon the work of John Wesley while there are 
 a thousand facts and circumstances clustering about it and 
 attaching themselves to it, like the confluences of a great 
 river system increasing its volume and momentum still, in 
 the highest degree of truthfulness and consistency, he must 
 be its acknowledged founder. For the formulation of its 
 doctrine, it depends largely upon the Church of England ; for 
 much of its ardent faith and active holiness, upon the Mora- 
 vians ; for its precision, in no small degree. upon the character of 
 the men who labored with Mr. Wesley ; for its early and wide 
 extension, upon great national and international movements ; 
 (movements which created new nationalities on the one hand, 
 and on the other annihilated pre-existing ones ;) for the strength 
 and free course of its principles, upon the character of the Wes- 
 ley and Annesley families ; and, finally, for many of its most ad- 
 mirable features, upon the domestic training of Susanna Wesley. 
 It does not detract from the greatness of a reformer that the 
 material for his work was already existing, and its foundation 
 already laid. He who discovers congruities and affinities in 
 facts and phenomena is often of more service to the world than 
 he who discovered the facts but was unable to bring them 
 
WESLEY THE WORKER. 419 
 
 into practical use. Mr. Wesley was truly a great reformer, 
 though he found helps in the reformation which he wrought. 
 The evidences that he was destined to become a thorough and 
 effectual laborer in the work of reform appeared in his early 
 life. He seized every advantage which was offered to him, 
 turning it to service that he might bless men and glorify God, 
 and despising nothing that would make him wiser or better, 
 ever seeking light from his parents, brothers, and friends, and 
 trying all by the word of God. 
 
 The labors of Mr. Wesley may be classified as follows : 
 
 FIRST. His work of self -improvement. 
 
 SECONDLY. His work for others. 
 
 In subduing the passions and appetites of the body, bringing 
 all under subjection to the will of God, Mr. Wesley's conduct 
 reminds us of that of St. Paul. The rigid discipline under 
 which he held his physical powers could have been maintained 
 only by one whose heart. was fixed more upon spiritual good 
 than upon fleshly enjoyments. He allowed his body as much 
 sleep as was requisite, and that quantity and quality of food 
 and raiment that were necessary, but no more. As for rest, he 
 said he found that in a change of labor. In early life he writes : 
 " I am full of business, but have found time to attend to my 
 writing ... by rising an hour earlier in the morning and 
 going into company an hour later in the evening." In another 
 instance, finding himself wakeful at nights, he believed it to 
 be the result of giving too many hours to the bed : so he took 
 one hour from the night, adding it to the day, experimenting 
 for three or four days, until he had abridged his nights by as 
 many hours ; and found that point of separation between the 
 night and day, which left on the one side the length of time he 
 required for sleep, and on the other that during which he was 
 able to work. Recognizing the fact that "bodily exercise 
 profiteth little," yet, for the sake of that little, he so exercised 
 himself that in his body and spirit he might "glorify God, 
 whether in eating or in drinking." 
 
420 THE WESLEY MEMORIAL VOLUME. 
 
 His mental discipline was as severe and as systematic as his 
 physical. His acquaintance with the laws of mind enabled 
 him to marshal the faculties in perfect order, and to have all 
 that was within him to praise the Lord. A course of study 
 prepared by him for his own guidance, before he was twenty- 
 five years of age, shows to what various subjects he applied 
 his mind, and how he confined it to order and regularity. 
 " Mondays and Tuesdays were devoted to the Greek and Ro- 
 man classics, historians, and poets. Wednesdays, to logic and 
 ethics. Thursdays, to Hebrew and Arabic. Fridays, to meta- 
 physics and natural philosophy. Saturdays, to oratory and 
 poetry, chiefly composing. Sundays, to divinity." 
 
 With him the cultivation of the mind was subordinate to 
 nothing excepting purity of the heart, and that in order to have 
 all his powers consecrated to God. Had he lacked this rigid 
 mental discipline and large intellectual culture, he could not 
 have established Methodism. The clarion call that was to sum- 
 mon the sleeping formalist to action, and arouse the far-off 
 and neglected thousands, calling all to the way of faith and 
 the witness of the Spirit, could allow no uncertain sound in 
 those times of dreamy forgetfulness, open infidelity, and mis- 
 guided religionists : it sounded the notes of reason as well as 
 of excitement ; of philosophy as well as of love. It was not a 
 time for superficiality or fanaticism to pass for religion. Ev- 
 ery thing that showed signs of making innovations upon the 
 established religion had to go into the crucible ; hence Method- 
 ism was compelled to be open for the consideration and criticism 
 of all men. It could not be placed under a bushel. Every 
 point of doctrine and every tenet must be seen and read of all 
 men. Who, of all the characters of his age nay, of any age 
 since that of the apostles was better prepared for the accom- 
 plishment of this great work than he, concerning whom the 
 illustrious Dr. Johnson said : " I could talk all day and all 
 night too with " him ? The man profuse in his readings, thor- 
 ough in his studies, prudent in his conduct, orderly in his 
 
WESLEY THE WORKER. 421 
 
 habits ; possessing zeal without rashness, erudition without 
 affectation, and holiness without hypocrisy? Mr. Wesley's 
 accomplishments would have given him a high place in any 
 sphere of life which he might have chosen, military, literary, 
 or political ; but with all his ability he laid himself upon the 
 altar of our holy religion to be what God willed. 
 
 As has been intimated above, the cultivation which he gave 
 both body and mind had especial reference to the welfare of the 
 soul. With him every thing was connected with religion, and 
 religion with every thing. The state of his soul was always 
 a subject of interest and inquiry. Self-examination was a duty 
 of every day. It is to be doubted if any one ever subjected 
 the heart to a more regular, searching, and candid examination. 
 The deceitful heart does not readily turn inward to look at 
 itself. Self-examination is one of its severest tasks; but in 
 Mr. Wesley's case this seemed easy. Finding his religious state 
 below that of a scripturally perfect man, he strove by various 
 exercises to raise it to the desired standard, but found the 
 righteousness which is of the law inadequate to the demands 
 of the heart. He then consulted all the good persons with 
 whom he met, and the works of good men, relative to the 
 question of finding perfect peace. 
 
 His correspondence with his parents on this subject shows 
 how truly anxious he was. Nothing less than the fullness of 
 God could satisfy him. His soul fainted, crying out for the 
 living God. His heart was open to both man and God for 
 correction and improvement in the highest sense. It is com- 
 mon for men to pass through life with that character which the 
 world gives them, so far as this is flattering, but he was willing 
 to be known as imperfect that he might become perfect. 
 When the peace and comfort of the Holy Ghost had filled his 
 heart, his zeal was quickened and his energy doubled. He then 
 entered fully upon the work of leading the world to the Lamb 
 of God, that taketh away its sin. " When thou art converted, 
 strengthen thy brethren," and " If ye know these things, happy 
 
422 THE WESLEY MEMOETAL VOLUME. 
 
 are ye if ye do them," were texts well understood by him, and 
 highly exemplified in his life. 
 
 He worked for the conversion of others with the same inces- 
 sant application, the same strong faith, the same frankness and 
 earnestness, with which he labored to become himself like 
 Christ. He considered no labor too great to be undertaken to 
 relieve suffering humanity or glorify a gracious God. " Dili- 
 gent in business, fervent in spirit, serving the Lord," his labors 
 were as diversified as they were useful : caring for the poor 
 and neglected, alleviating their sufferings, and satisfying their 
 wants ; instructing the ignorant, visiting those who were in 
 prison, lifting up the head of the dejected ; administering to 
 the wants of the sick ; cheering the dying with exhortations, 
 prayers, and songs, as they crossed the flood. One of his biog- 
 raphers says of him : " In mercy to the bodies of men, his 
 friend, Mr. Howard, was the only person I ever knew who 
 could be compared to him." 
 
 With reference to his benevolence, it has been said that he 
 gave away every thing which he received excepting so much 
 as was necessary to meet his obligations, resolving to be his 
 own executor. % 
 
 Besides these blessings conferred immediately upon the bod- 
 ies of men, he did a great amount of writing. His writings 
 consist of both prose and poetry, and embrace several of the 
 varieties of composition: letters, journals, compilations, com- 
 mentaries, sermons, etc. Few men have associated so much 
 writing with an equal amount of other labor. All of his writ- 
 ings possess a high degree of character ; every-where demon- 
 strating the principle of candor, order, and a design to glorify 
 God. All manifest that spirit of care and appreciation of 
 time which caused their author to remark, in reply to the re- 
 quest, " Do not be in a hurry," " A hurry ! No, I have no 
 time to be in a hurry." 
 
 His great reasoning powers, patience, and comprehension, 
 rendered him eminently fit to conduct that line of defense 
 
WESLEY THE WORKER. 423 
 
 always so necessary in religious reformations, and upon the pru- 
 dent management of which so much depends. The high 
 ground which Methodism had taken made it necessary that its 
 controversies should be as pure as its character. Few men 
 could have entered into its extensive controversies and con- 
 ducted them with less selfishness or more godliness ; with a 
 more candid acknowledgment of the merits of the arguments 
 of its opponents, or with a more cordial invitation to have the 
 defects of its own advocates pointed out. His arguments were 
 clear, pungent, and forcible ; and are of great service to-day in 
 the discussion of subjects to which they apply. 
 
 His sermons contain a spiritual richness which show them to 
 be the composition of one whose heart was well informed con- 
 cerning the gospel, and thoroughly prepared for the work by 
 the Holy Ghost. In all of his sermons there are that depth of 
 thoughtfulness, clearness of statement, fullness of experience, 
 and acquaintance with the great subjects of human want and 
 divine grace which we naturally expect in the words of the 
 messenger of God to man. 
 
 In preaching he was instant in season and out of season. All 
 humanity had a claim upon him. In the streets or fields, in 
 the wilderness or upon the ocean, wherever he could obtain 
 hearers, he preached. These hearers might be the leaders of 
 the very mob that was incensed against him, and determined 
 upon either stopping his mouth or killing him ; they might be 
 the wild red men, or the enslaved black men of America, or 
 the nobility of England and the governors in America. He 
 became all things unto all men. He says : " Wherever I see 
 one or a thousand men running into hell, be it in England, 
 Ireland, or France yea, in Europe, Asia, Africa, or America 
 I will stop them if I can; as a minister of Christ, I will 
 beseech them in his name to turn back and be reconciled to 
 God." Preaching was one of his regular duties, common to 
 every day. Like St. Paul, so far as in him lay, he was ready. 
 
 To the world his preaching was as words of authority, in 
 27 
 
424 THE WESLEY MEMORIAL VOLUME. 
 
 demonstration of the Spirit and of power, cutting like a two- 
 edged sword, convicting and converting sinners to Christ. 
 Thus in Great Britain and America he laid the foundations of 
 Methodism deep in the hearts of men. In the fifty years of 
 his itinerancy he is said to have preached more than forty thou- 
 sand times, traveling more than four thousand miles annually. 
 
 As the messenger of God he called to the thousands to repent 
 and believe on the Lord Jesus Christ ; they obeyed the call, 
 and thus gathered around him as their leader and guide. Ex- 
 cluded from other bodies of Christians, they turned for 
 strength to him who had been the means of enlightening them. 
 This placed upon him new and weighty responsibilities the 
 organizing of these thousands, scattered over the British Isles 
 and America. He had to discipline as well as indoctrinate 
 them ; to become their counselor and defender ; to represent 
 them and plead for them in the presence of the dignitaries of 
 both civil and ecclesiastical courts ; to bear all the blame for 
 exciting the people to irregular meetings, to meet all the oppo- 
 sition which misguided Christians could instigate, the tongue 
 of calumny invent, or an infuriated mob execute. 
 
 He was charged, on the one hand, with being prompted to 
 his great work by a love of money; and on the other, with 
 being controlled by the appetency for power. Only the few 
 who were very closely associated with him, and who partook 
 of his spirit, understood that the almost unlimited power 
 which he exercised over the Societies was not commen- 
 surate with the equally unlimited duties which he had to 
 perform in order to preserve their proper equilibrium, and 
 present them blameless before the throne of God. Had he 
 faltered, the work of his life would have been paralyzed. 
 Had he been less temperate than zealous, less prudent than 
 powerful, he might have led his adherents and associates out 
 to suffer the embarrassments of the votaries of Baal. Had 
 his self -consciousness been greater than his godliness, he might 
 have held them to himself, but at the same time have drawn 
 
WESLEY THE WOEKEE. 425 
 
 them from Christ. O, Holy Ghost ! what canst thou not do 
 for man to enable him to bear the burden and heat of the day ! 
 to endure hardness as a good soldier! Thou implantedst in 
 "Wesley the spirit of work, making him like Him who " must 
 be about his Father's business." Thou who preparedst him 
 for the field, and the field for him, what wilt Thou not do for 
 those who will not be " weary in well-doing ! " 
 
 When we cast the eye over the field, the wide field now 
 occupied and worked by five millions of living Methodists 
 when we think of the multiplied millions who have fallen 
 asleep when we begin to think of the incalculable service 
 which Methodism has rendered in exciting the moving hosts of 
 the Lord, under a hundred names, to holiness and to God, we 
 can but exclaim, Surely the little one has become a thousand ! 
 
 When we consider the firmness and depth which the Spirit 
 of Christ, as taught by Wesley, has in the world, and when 
 we behold the glory of the possibilities of this Spirit, we 
 thank God for the great, indefatigable Wesley, THE WOKKEK. 
 What he accomplished for man and God can be counted only 
 in eternity. It is more glorious than the work of the con- 
 queror, more effectual than that of the statesman, more beau- 
 tiful than that of the sculptor, more enduring than that 
 of the author. Yea, it is of a more exalted character than all 
 of these combined ; it is connected with the good work of 
 faith in all ages, establishing upon earth that mountain of 
 holiness which is to elevate the entire race up to the very 
 throne of God itself. 
 
 In that life preserved beyond the threescore and ten 
 to do such grand and glorious work, and to continue that 
 work with vigorous mind and strong hand to the very end of 
 life there are to be found many beautiful examples and 
 useful lessons. That orderly life, looking right onward, im- 
 pressing every one with its characteristics of exactness, tem- 
 perance, and faith, has given to Methodism a similar spirit. 
 Without this order Weslev could not have influenced the 
 
426 THE WESLEY MEMOEIAL VOLUME. 
 
 world nor glorified God to the extent that he has done. Had 
 this element not been large in his constitution, there would 
 not obtain that general uniformity and those common qualities 
 in the divided Methodism of to-day. By a stricter attention 
 to the holy and systematic manner of life and work of its truly 
 great founder, Methodism would be brought into a closer and 
 higher unity, and thus effect a thousandfold more good than it 
 is doing. 
 
 May these branches bring their work into a warmer asso- 
 ciation, seize the favoring signs of the times, and, with Wes- 
 ley's zeal and faith, rush to battle to aid in conquering the 
 world to our Lord and his Christ forever ! 
 
WESLEY AND PLETCHEE. 
 
 IF John Wesley was the great leader and organizer, Charles 
 "Wesley the great poet, and George Whitefield the great 
 preacher, of Methodism, the highest type of saintliness which 
 it produced was unquestionably John Fletcher. Never, per- 
 haps, since the rise of Christianity, has the mind which was 
 in Christ Jesus been more faithfully copied than it was in 
 the vicar of Madeley. To say that he was a good Christian 
 is saying too little. He was more than Christian he was 
 Christlike. It is said that Yoltaire, when challenged to pro- 
 duce a character as perfect as that of Jesus Christ, at once 
 mentioned Fletcher of Madeley; and if the comparison be- 
 tween the God-man and any child of Adam were in any case 
 admissible, it would be difficult to find one with whom it 
 could be instituted with less appearance of blasphemy than 
 this excellent man. Fletcher was a Swiss by birth and educa- 
 tion, and to the last he showed traces of his foreign origin. 
 But England can claim the credit of having formed his 
 spiritual character. Soon after his settlement in England as 
 tutor to the sons of Mr. Hill, of Terne Hall, he became at- 
 tracted by the Methodist movement, which had then (1752) 
 become a force in the country, and in 1Y53 he was admitted 
 into holy orders. The account of his appointment to the 
 living of Madeley presents a very unusual phenomenon in 
 the eighteenth century. His patron, Mr. Hill, offered him 
 the living of Dunham, " where the population was small, the 
 income good, and the village situated in the midst of a fine 
 sporting country." These were no recommendations in the 
 eyes of Fletcher, and he declined the living on the ground 
 that the income was too large and the population too small. 
 
428 THE WESLEY MEMOKTAL VOLUME. 
 
 Madeley had the advantage of having only half the income 
 and double the population of Dunham. On being asked 
 whether he would accept Madeley if the vicar of that parish 
 would consent to exchange it for Dunham, Fletcher gladly em- 
 braced the offer. As the vicar of Madeley had naturally no 
 objection to so advantageous an exchange, Fletcher was insti- 
 tuted to the cure of the large Shropshire village, in which he 
 spent a quarter of a century. There is no need to record his 
 apostolical labors in this humble sphere of duty. Madeley 
 was a rough parish, full of colliers ; but there was also a 
 sprinkling of resident gentry. Like his friend John Wesley, 
 Fletcher found more fruits of his work among the former than 
 among the latter. But none, whether rich or poor, could 
 resist the attractions of this saintly man. In 1Y72 he ad- 
 dressed " An Appeal to Matter of Fact and Common Sense " 
 to the principal inhabitants of the parish of Madeley, the 
 dedication of which is so characteristic that it is worth quoting 
 in full : " Gentlemen," writes the vicar, " you are no less 
 entitled to my private labors than the inferior class of my 
 parishioners. As you do not choose to partake with them of 
 my evening instructions, I take the liberty to present you with 
 some of my morning meditations. May these well-meant 
 efforts of my pen be more acceptable to you than those of my 
 tongue ! And may you carefully read in your closets what 
 you have, perhaps, inattentively heard in the church ! I ap- 
 peal to the Searcher of hearts, that I had rather impart truth 
 than receive tithes. You kindly bestow the latter upon me ; 
 grant me the satisfaction of seeing you receive favorably the 
 former from, gentlemen, your affectionate minister and obedi- 
 ent servant, J. Fletcher." 
 
 When Lady Huntingdon founded her college for the train- 
 ing of ministers, at Trevecca, she invited Fletcher to take a 
 sort of general superintendence over it. This Fletcher under- 
 took without fee or reward ; not, of course, with the intention 
 of residing there, for he had no sympathy with tlie bad cus- 
 
WESLEY AND FLETCHER. 429 
 
 torn of non-residence, which was only too common in his day. 
 lie was simply to visit the college as frequently as he could ; 
 " and," writes Dr. Benson, the first head-master, "he was 
 received as an angel of God." " It is not possible," he adds, 
 " for me to describe the veneration in which we all held him. 
 Like Elijah in the schools of the prophets, he was revered, he 
 was loved, he was almost adored. My heart kindles while I 
 write. Here it was that I saw, shall I say an angel in human 
 flesh ? I should not far exceed the -truth if I said so " and 
 much more to the same effect. It was the same wherever 
 Fletcher went ; the impression he made was extraordinary ; 
 language seems to fail those who tried to describe it. "I 
 went," said one who visited him in an illness, (he was always 
 delicate,) " to see a man that had one foot in the grave, but I 
 found a man that had one foot in heaven." " Sir," said Mr. 
 Yenn, to one who asked him his opinion of Fletcher, " he was 
 a luminary a luminary did I say ? he was a sun ! I have 
 known all the great men for these fifty years, but none like 
 him." John "Wesley was of the same opinion ; in Fletcher he 
 saw realized in the highest degree all that he meant by 
 "Christian perfection." For sometime he hesitated to write 
 a description of this great man, " judging that only an Apelles 
 was proper to paint an Alexander;" but at length he pub- 
 lished his well-known sermon on the significant text, " Mark 
 the perfect man," etc., (Psalm xxxvii, 37",) which he con- 
 cluded with this striking testimony to the unequal ed charac- 
 ter of his friend : "I was intimately acquainted with him for 
 above thirty years ; I conversed with him morning, noon, and 
 night without the least reserve, during a journey of many 
 hundred miles ; and in all that time I never heard him speak 
 one improper word, nor saw him do an improper action. To 
 conclude : many exemplary men have I known, holy in heart 
 and life, within fourscore years, bat one equal to him I have 
 not known one so inwardly and outwardly devoted to God. 
 So unblamable a character in every respect I have not found 
 
430 THE WESLEY MEMOEIAL VOLUME. 
 
 either in Europe or America; and I scarce expect to find 
 another such on this side of eternity." Fletcher, on his part, 
 was one of the few parish clergymen who to the end thor- 
 oughly appreciated John Wesley. He thought it " shameful 
 that no clergyman should join Wesley to keep in the Church 
 the work God had enabled him to carry on therein ; " and he 
 was half inclined to join him as his deacon, "not," he adds, 
 with genuine modesty, " with any view of presiding over the 
 Methodists after you, but to ease you a little in your old age, 
 and to be in the way of receiving, perhaps doing, more good. b 
 Wesley was very anxious that Fletcher should be his successor, 
 and proposed it to him in a characteristic letter ; but Fletcher 
 declined the office, and had he accepted, the plan could never 
 have been carried out, for the hale old man survived his 
 younger friend several years. The last few years of Fletcher's 
 life were cheered by the companionship of one to whom no 
 higher praise can be awarded than to say that she was worthy 
 of being Fletcher's wife. Next to Susanna Wesley herself, 
 Mrs. Fletcher stands pre-eminent among the heroines of Meth- 
 odism. In 1785 the saint entered into his everlasting rest, 
 dying in harness at his beloved Madeley. His death-bed scene 
 is too sacred to be transferred to these pages. 
 
 Indeed, there is something almost unearthly about the whole 
 of this man's career. He is an object, in some respects, rather 
 for admiration than for imitation. He could do and say 
 things which other men could not without some sort of un- 
 reality. John Wesley, with his usual good sense, warns his 
 readers of this in reference to one particular habit, viz. : " the 
 faculty of raising useful observations from the most trifling 
 incidents." "In him," he says, "it partly resulted from 
 nature, and was partly a supernatural gift. But what was 
 becoming and graceful in Mr. Fletcher would be disgustful 
 almost in any other." An ordinary Christian, for example, 
 who, when he was having his likeness taken, should exhort " the 
 limner, and all that were in the room, not only to get the out- 
 
WESLEY AND FLETCHER. 431 
 
 lines drawn, but the colorings also of the image of Jesus on 
 their hearts " ; who, " when ordered to be let blood," should, 
 " while the blood was running into the cup, take occasion to 
 expatiate on the precious blood-shedding of the Lamb of God ;" 
 who should tell his cook " to stir up the fire of divine love in 
 her soul," and entreat his housemaid " to sweep every corner 
 in her heart ; " who, when he received a present of a new 
 coat, should, in thanking the donor, draw a minute and elabo- 
 rate contrast between the broadcloth and the robe of Christ's 
 righteousness would run the risk of making not only him- 
 self, but the sacred subjects which he desired to recommend, 
 ridiculous. Unfortunately there were not a few, both in 
 Fletcher's day and subsequently, who did fall into this error ; 
 and, with the very best intentions, dragged the most solemn 
 truths through the dirt. Fletcher, besides being so heavenly- 
 minded that what would seem forced and strained in others 
 seemed perfectly natural in him, was also a man of cultivated 
 understanding, and, with occasional exceptions, of refined and 
 delicate taste ; but. in this matter he was a dangerous model to 
 follow. Who but Fletcher, for instance, could, without savor- 
 ing of irreverence or even blasphemy, when offering some 
 ordinary refreshment to his friends, have accompanied it with 
 the words : " The body of our Lord Jesus Christ," etc., and 
 " the blood of our Lord," etc. ? But, extraordinary as was 
 the spiritual-mindedness of this man of God, he could, without 
 an effort, descend to earthly matters on occasion. One of the 
 most beautiful traits of his character was illustrated on one of 
 these occasions. He had done the government good service 
 by writing on the American Rebellion, and Lord Dartmouth 
 was commissioned to ask him whether any preferment would 
 be acceptable to him. " I want nothing," answered the simple- 
 hearted Christian, "but more grace." His love of children 
 was another touching characteristic of Fletcher. " The birds 
 of my fine wood," he wrote to a friend, "have almost done 
 singing; but I have met with a parcel of children whose 
 
432 THE WESLEY MEMOEIAL VOLUME. 
 
 hearts seem turned toward singing the praises of God, and we 
 sing every day from four to five. Help us by your prayers." 
 And again : " The day I preached, I met with some children 
 in my wood, walking or gathering strawberries. I spoke to 
 them about our Father, our common Father ; we felt a touch 
 of brotherly affection. They said they would sing to their 
 Father as well as the birds ; and followed me, attempting to 
 make such melody as you know is commonly made in these 
 parts [Switzerland]. I outrode them, but some of them had 
 the patience to follow me home, and said they would speak with 
 me ; .but the people of the house stopped them, saying I would 
 not be troubled with children. They cried, and said they 
 were sure I would not say so, for I was their good brother. 
 The next day, when I heard it, I inquired after- them, and 
 invited them to come to me ; which they have done every day 
 since. I make them little hymns which they sing." At an- 
 other time, when he had a considerable number of children 
 before him, in a place in his parish, as he. was persuading 
 them to mind what they were about, and to remember the text 
 which he was going to mention, just then a robin flew into 
 the house, and their eyes were presently turned after him. 
 " Now," said he, " I see you can attend to that robin. Well, 
 I will take that robin for my text." He then gave them a 
 useful lecture on the harmlessness of that little creature, and 
 
 the tender care of its Creator. 
 
 * 
 
 What has thus far been said of Mr. Fletcher was said by 
 me in the u English Church of the Eighteenth Century "-the 
 very recent work of Mr. Abbey and myself. To that sketch 
 I embrace the opportunity, which the editor of the " WESLEY 
 MEMORIAL VOLUME" has kindly given me, of adding a few 
 words. And this I do, because, if One were merely to read 
 the sketch detached from its context, he might naturally but 
 erroneously assume that Mr. Fletcher, who is described as the 
 highest type of saintliness, is held by me to have been a finer 
 character than John Wesley, who is spoken of as the great 
 
WESLEY AND FLETCHER. 433 
 
 leader and organizer. Those who have read the whole chapter 
 in the " English Church of the Eighteenth Century," will know 
 that this is not the case. But, as others may not, for that 
 cause, and also because this article is headed "Wesley and 
 Fletcher," a few additional remarks seem necessary on the 
 relationship between these two remarkable men. 
 
 God uses very different instruments to effect his purposes ; 
 and it would be difficult to conceive a greater contrast, in many 
 respects, than that which existed between John Wesley and 
 John Fletcher. Of course all minor differences sink into in- 
 significance when compared with the one great bond of union 
 which attached them to each other. The love of God, and of 
 man for God's sake, was the grand motive power of both. To 
 do all the good he could in his generation was equally the object 
 of both. They were like two concentric circles, each revolv- 
 ing in his own orbit, but both around the same center and 
 that center was Christ. It may be interesting to trace the 
 working of these two very different types of Christian charac- 
 ter, engaged and most harmoniously engaged in one common 
 task. 
 
 Some of the American readers of these lines may have 
 crossed the broad Atlantic and visited the beautiful land which 
 had the honor of giving birth to John de la Flechere. They 
 may have sailed on the placid and lovely lake of Leman, which 
 was so familiar to him. And if so, the contrast between the 
 rough ocean and the calm lake must have occurred vividly to 
 their minds. This contrast is no inapt illustration of the differ- 
 ence between Wesley and Fletcher. As one traces the course 
 of John Wesley, he is reminded of that ocean its magnitude, 
 its invigorating power, its occasional roughness, its aptitude to 
 disagree at times with those who cross its surface. As one 
 studies the character of Fletcher, he is reminded of the peace- 
 ful lake, unruffled by a breeze, presenting the most charming- 
 scenery on all sides, but now and then exposed to a storm, 
 which seems strangely out of keeping with its general charac- 
 
434 THE WESLEY MEMOEIAL VOLUME. 
 
 ter.* Some will prefer the ocean, others the lake ; so, some 
 will prefer Wesley, others Fletcher. But as no one with an 
 eye for the beautiful can help admiring the lake ; so, no one 
 with an eye for the morally and spiritually beautiful, can help 
 admiring Fletcher. From all his Christian contemporaries 
 who knew that saintly man, there arose one universal chorus 
 of praise. But many will find fault with the ocean ; and many 
 of his contemporaries, whom Wesley would have been nay ! 
 was : the first to own as true children of God,f found fault with 
 the great reformer. He was sometimes, as his letters and re- 
 ported sayings still show, rather rough; but, just as almost 
 every body is the better for a sea voyage, so almost every 
 one was the better for intercourse with John Wesley ; just as 
 the sea breeze is always pure and bracing, though occasionally 
 rude withal, so it was with him. He may have been brought 
 into collision with some, and rufiled them a little ; but his 
 general influence was as healthful and bracing to the spiritual 
 man as the sea-breeze is to the natural man. If the lake is 
 more beautiful, the sea is the grander ; and perhaps even the 
 relative magnitude of the two pieces of water represents not 
 altogether unfairly the comparative greatness of Wesley and 
 Fletcher. If it is harder to pick a flaw in Fletcher's character 
 than in Wesley's, yet the latter was decidedly the more inter- 
 esting, the more suggestive, the more fruitful of good to the 
 community at large. Fletcher could never have originated 
 the work that Wesley did ; he was not the born ruler of men 
 that Wesley was. Wesley called Fletcher an Alexander ; but 
 he himself was the true spiritual Alexander. Take him for 
 all in all, none of the excellent men who worked with him, or 
 under him not even Fletcher himself approached his stature. 
 
 * Fletcher and the Calvinistic Controversy. 
 
 f Witness his noble testimony to his enemy Bishop Gibson : " that good man 
 who is now, I hope, with God : " also, his repeated and almost enthusiastic encom- 
 iums on William Law, etc. 
 
WESLEY AND CLAEKE. 
 
 SO long as Methodistic memory and affection shall endure, 
 so long shall the little Irish town of Moybeg be remem- 
 bered as the birthplace of Adam Clarke. The father of the 
 eminent commentator was a "man standing five feet seven, 
 with good shoulders, an excellent leg, a fine hand, every way 
 well proportioned, and extremely active." lie is also repre- 
 sented to have been a superior classical scholar, whose repute 
 was so high that there were few priests, clergymen, surgeons, 
 or lawyers resident in the north of Ireland who had not 
 been educated by him. "While the father of Dr. Clarke was of 
 English origin, his mother was a descendant of the Scotch 
 M'Leans, of Mull, in the Hebrides, a hardy race, and remark- 
 able for muscular strength. Her learned son, who ever cher- 
 ished a tender veneration for his mother, described her as 
 "sensible, but -not beautiful; as something above the average 
 height, erect in person, graceful in her movements, and one who 
 feared God." At the time of the marriage of these honored 
 parents the mother was a Presbyterian, and the father was an 
 Episcopalian ; but these denominational preferences never in- 
 terfered with the charm and harmony of their household. 
 Thrice happy was the son blessed with such a parentage ! Like 
 the mother of Martin Luther, Mrs. Clarke could not recollect 
 with precision the year of Adam's birth, but to the best of her 
 recollection the event occurred in the year 1760. 
 
 There was nothing in Dr. Clarke's youth that gave promise 
 of his future greatness. In this he reminds us of Luther, 
 working with his father in the mines of Mansfield ; of Bloom- 
 field, making shoes in a garret ; of Herschel, serving as a British 
 soldier ; of Davy, working as a wood-carver ; and of "Whitefield, 
 
436 THE WESLEY MEMORIAL VOLUME. 
 
 as a waiter in his mother's inn. His mental powers developed 
 slowly. He found it difficult to master the alphabet. Harsh 
 words and sore chastisements failed to elicit his genius. His 
 Irish schoolmaster called him a " grievous dunce," and a class- 
 mate ridiculed him as a " stupid ass." But this cruel mockery 
 aroused him as from a lethargy ; the light of a better day 
 dawned upon him, and all were astonished and filled with admi- 
 ration at the marvelous change. His memory became capa- 
 cious and capable of embracing all learning. His understand- 
 ing resembled the tent in story : " Fold it, and it was a toy in 
 the hand of a lady ; spread it, and the armies of the Sultan 
 reposed beneath its ample shade." He ascribed this sudden 
 change to a " singular Providence which gave a strong charac- 
 teristic coloring to his subsequent life." 
 
 From an unpromising intellectual beginning he rapidly 
 rose to scholastic eminence, and his reputation spread wherever 
 the English language was spoken. He was one of the few 
 "encyclopedic scholars" of his age. He was more or less 
 familiar with almost every branch of learning. By the most 
 commendable industry and perseverance he became skillful in 
 the Greek, Latin, Hebrew, Samaritan, Chaldee, -Syriac, Arabic, 
 Persian, and Coptic languages, and also most of the\ modern 
 languages of Western Europe. He studied with care and 
 profit nearly every department of literature and of physical 
 science. His knowledge was at once multifarious and, in that 
 age, surprisingly accurate. His great abilities and vast ac- 
 quirements were honorably recognized by membership in 
 the London, Asiatic, Geological, and other learned societies of 
 his day. 
 
 Although he is best known to the Church as a commentator, 
 yet he was the sincere Christian, the faithful preacher, and suc- 
 cessful revivalist. His conversion was thorough, clear, and 
 pronounced. One of Wesley's itinerants had penetrated to the 
 north of Ireland, and among his hearers was Adam Clarke, then 
 a lad of seventeen. Under the personal appeals of Thomas 
 
WESLEY AKD CLAEKE. 437 
 
 Barker lie was led to Christ. His distress of mind was intense. 
 He seemed to pray in vain. His agonies increased, and were 
 indescribable. As the hours passed his darkness deepened ; 
 hope departed, despair took possession of his soul. But in his 
 extremity he offered one more prayer to Christ ; his grief sub- 
 sided, his soul became calm all condemnation was gone. He 
 was converted ; all was sunshine ; he was filled with ineffable 
 
 joy- 
 
 His call to the ministry was almost simultaneous with his 
 conversion. He longed to tell what great things the Lord had 
 done for his soul. Traveling on foot from village to village, he 
 addressed his rustic neighbors with " words that burn." The 
 zeal and success of the youthful exhorter attracted the notice 
 of the circuit preacher of Londonderry, who wrote Mr. "Wesley 
 about the promising young Methodist preacher. The vener- 
 able Wesley, with his rare sagacity, invited the Irish lad to 
 attend the Kingswood school. When these two met Wesley 
 inquired, "Do you wish to devote yourself entirely to the 
 work of God ? " Clarke replied, " Sir, I wish to do and be 
 whatever God pleases." Wesley laid his hands on the young 
 man's head, prayed a few moments over him, and sent him 
 to Bradford Circuit. Dr. Clarke was wont to call this his 
 " ordination," and never wished any other. 
 
 As a preacher and revivalist his popularity became at once 
 universal. His congregations were immense, and he held the 
 people spell-bound by the power of divine truth. He had the 
 wisdom by which he turned many to righteousness, and was 
 not content without visible fruits of his ministry. When he 
 preached, the vast auditories were moved to tears, and many 
 prayed aloud for mercy. The colliers of Kingswood, the mer- 
 chants of Liverpool, and the literati of London melted under 
 his preaching, and responded to his call to repentance. With 
 him preaching was objective. He was an evangelist in the 
 apostolic sense. His mission was to disciple the people. He 
 expected fruit. He spake because he felt ; he felt because he 
 
438 THE WESLEY MEMORIAL VOLUME. 
 
 was endued with, power from on high. He believed in super- 
 natural aid and in supernatural results. Gifted with such a 
 faith, no marvel that sinners were converted to Christ. " Ac- 
 cording to your faith be it unto you " was the promise on which 
 he relied when he preached the word of the Lord. 
 
 Such, briefly, was the man saint, scholar, and preacher 
 whom God had chosen to be an eminent coadjutor of Wes- 
 ley. In the history of all great revivals God has employed 
 a variety of talents. In the college of apostles we discover 
 every shade of temperament and every variety of talent. In 
 the great Germanic Reformation Luther and Melanchthon 
 were strange opposites, yet, happily for the Church, the sup- 
 plement of each other. So, in the wondrous revival of the 
 last century, the same fact is observable in "Wesley and his 
 co-laborers. Ho well Harris, of surpassing eloquence and 
 power, in "Wales ; John Bredin, eminent for his sense and 
 piety, in Ireland ; John Fletcher, seraphic in spirit, analytical 
 in mind, mighty in controversy, and Whitefield, that prince of 
 pulpit orators, in England each, in his sphere, greatly aided 
 the Methodist movement. And another was to be added to 
 Methodism's band of illustrious workers, who, by his devotion, 
 learning, and pen, was to fill a large sphere and leave an en- 
 during impress upon his own age and the ages to follow. 
 
 What Whitefield was to Wesley in pulpit eloquence, Clarke 
 was to Wesley in learning and authorship. They were unlike 
 in their mental structure, literary tastes, and in the character 
 of their productions. Wesley was logical ; Clarke was philo- 
 sophical. The former was precise in his theological defini- 
 tions ; the latter excelled in his generalizations. In direct 
 logic, in accuracy of style, in transparent clearness, Wesley had 
 no superior. While yet at Oxford he was esteemed a com- 
 petent critic in the classic languages, and when but twenty- 
 three he was Greek lecturer, and moderator of the classes in 
 the university. His skill in logic was extraordinary, and ena- 
 bled him in his great controversies to touch the very point 
 
WESLEY AND CLAKKE. 439 
 
 where some fallacy lay, which he uncovered to the confusion 
 of his opponents. To whatever department of science and lit- 
 erature he turned his attention he was commendably accurate 
 and profound. He wrote on divinity, poetry, music, history, 
 and on natural, moral, metaphysical, and political philosophy, 
 with equal ability. Like Luther, he knew the importance of 
 the press, which he kept teeming with his publications. His 
 works, including abridgments and translations, numbered 
 about two hundred volumes. Familiar with the classics, his 
 writings are adorned with many of their finest passages ; 
 acquainted with many of the modern languages, he became 
 master of their noblest thoughts ; and, ever clear and strong as 
 a writer, he seemed at home on almost every subject of learn- 
 ing and general literature. As scholar and author, Clarke 
 was not less accurate, but broader in his range of knowledge, 
 and in Oriental scholarship he had the pre-eminence. In sacred 
 literature his knowledge was extraordinary, and his ability to 
 communicate apparently inexhaustible. Wesley wrote for the 
 common people. He could write a tract. Clarke wrote for 
 the learned, and in folios. Wesley excelled as an ecclesiastical 
 legislator and administrator. He was great as an organizer, 
 and had "a genius for government not inferior to that of 
 Richelieu." He could comprehend and manage at once the 
 outlines and the details of far-reaching plans. His Methodism 
 fixes itself to the smallest locality with the utmost tenacity, 
 and in its provisions reaches the ends of the earth, ever main- 
 taining its unity of spirit and discipline. As one born to com- 
 mand, he had the rare power of self-control and calmness of 
 spirit, while he kept all around him in a healthy state of ex- 
 citement and earnest work. Clarke's was another part in the 
 great religious movement. As a defender and expositor of 
 the oracles of God he holds, notwithstanding his acknowledged 
 defects, a most distinguished position among the illustrious 
 defenders and expositors of the word of God in the eight- 
 eenth century. 
 28 
 

 440 THE WESLEY MEMOEIAL VOLUME. 
 
 Dr. Clarke, as we believe, was, par excellence, the commen- 
 tator of the Wesleyan movement. As a commentator he is best 
 known to the Church and the world. In this is the immortal- 
 ity of his name among men. His preparation for that great 
 work was something wonderful. He who would comment 
 with greatest profit to others on the book of books must himself 
 be the master of all books. What other book known to man is 
 so comprehensive 3 It is the history of histories, the biography 
 of biographies, the philosophy of philosophies. It contains all 
 that is fundamental and beneficent in jurisprudence ; all that is 
 essential and beautiful in poetry ; all that is eternal and salutary 
 in ethics. It is the only authentic record extant of the first 
 twenty -five centuries of the human dispensation. It was 
 written for universal man, whether his home is on the mount- 
 ains or in the valleys ; whether he is a dweller at the poles or 
 on the equator; whether he is a nomad of the desert or a 
 mariner on the stormy deep. The domestic, social, and na- 
 tional relations of life are therein defined and sanctioned. 
 Therein are enforced the duties of the individual to him- 
 self, to society, to God. Its chief import is with the deep, the 
 indispensable, the everlasting religious concerns of man. It 
 stands alone, sublime in its isolation, as the revelation of God 
 to man, and is the only inspired biography of the Son of God, 
 the Saviour of the world. 
 
 To be the commentator of such a book requires a mind of 
 the highest order ; learning varied, accurate, and profound ; 
 and a devout spirit, ever living in communion with the All- 
 Wise and the All-Holy One. The preparation which Dr. 
 Clarke made for his life-work is something wonderful, and 
 indicative of his appreciation of the task he essayed. He 
 had made himself familiar with the great authors of antiquity, 
 from Homer and Herodotus down to the Neo-Platonists of 
 Alexandria and the Byzantine annalists. By patient applica- 
 tion he became a master of Oriental learning. In his study of 
 the Hebrew he mastered Bayley's Grammar, read with zest 
 
WESLEY AND CLAEKE. 441 
 
 Kennicott's Hebrew Bible, and examined with care Leigh's 
 " Critica Sacra," wherein he found the literal sense of every 
 Greek and Hebrew word used in the Old Testament and the 
 New, with definitions enriched with theological and philosoph- 
 ical notes, drawn from the best grammarians and critics. 
 Grabe's Septuagint became his delight, which threw much 
 light on the Hebrew, and which he read to the end of the 
 Psalms, noting down the most important differences in the 
 margin of a quarto Bible in three volumes. In reading Wal- 
 ton's Polyglot he felt the importance of a thorough knowledge 
 of the Oriental Versions described in the Prolegomena, and 
 immediately commenced the Samaritan text of the Pentateuch. 
 He next applied himself to the Syriac, and was soon able to 
 consult the sacred text in that version. To study the book of 
 Daniel with greater profit he turned to the Chaldee, and wrote 
 out a grammar to facilitate his work. While residing in 
 Bristol, on his second appointment to that city, in 1798, he 
 applied himself to learn Persian, using Sir William Jones' 
 Grammar, and reading the gospels in the Persian version. 
 To understand more accurately the Arabisms. with which the 
 book of Job abounds, he entered upon the study of Arabic, 
 which, as a cognate of the Hebrew, ranks among the more 
 strictly biblical tongues, and became, in his day, one of the 
 most competent Arabic scholars in England. And to en- 
 large his acquaintance with Oriental literature he acquired 
 a knowledge of the Ethiopic and Coptic, and especially of 
 the Sanskrit, which opened to him the treasures of Hindu 
 learning. 
 
 But other branches of knowledge demanded his attention 
 to qualify him for his great work. To gratify his philosophr 
 ical tastes, he read with his usual ardor, Derham's "Astro 
 Theology," Ray's " Wisdom of God in Creation," and Cham- 
 bers' " Encyclopaedia," which masterly works disclosed to his 
 ever-expanding mind the glory of God in the heavens a ad 
 his wonders in the earth. Intent on beholding the Creator at 
 
442 THE WESLEY MEMOEIAL VOLUME. 
 
 work, he sought him in the chemistry of the universe and in 
 the intricacies of comparative anatomy. 
 
 And we may form some idea of his vast research and volu- 
 minous reading, by the size and richness of his private library, 
 which amounted to ten thousand printed volumes, and a large 
 collection of ancient and Oriental manuscripts of immense 
 value.* 
 
 In the year 1826 he completed his " Commentary on the 
 Holy Scriptures," a monument to his learning, industry, and 
 piety. It was the work of forty years of patient application, 
 and accomplished amid the faithful discharge of many public 
 duties. Having written the last line of his long task on his 
 knees, he cleared his large study table of its pile of antique 
 folios, leaving but the Bible upon it, arranged his library, and 
 again bowing at the foot of his well-worn library steps, gave 
 thanks to God that he had been enabled to contribute to the 
 explanation and vindication of divine truth, and that the toils 
 of years were ended, f 
 
 Of the healthful influence of that great work upon the 
 Church, it is not easy to speak in terms of adequate apprecia- 
 tion. It has spread its banquet of wisdom and love in untold 
 Christian homes on two continents, and is found to-day in the 
 libraries of ministers and laymen of all denominations. It has 
 its defects ; but its excellences are many. In some things it has 
 been excelled by those of more recent date, yet when it is remem- 
 bered that it was " begun, continued, and ended by one man, 
 and that man engaged in the zealous and faithful discharge of 
 so many public duties, instead of complaining that here and 
 there it has a blemish, our wonder is rather excited that he 
 should have brought it so far as he did toward perfection." 
 
 Eminent as they were in scholarship, it is no marvel that 
 "Wesley and Clarke commanded the attention and respect of 
 the English nobility. The great religious movement wherein 
 they were engaged was designed by Providence to affect the 
 
 * Etheridge's "Life of Clarke." f Stevens' "History of Methodism." 
 
WESLEY AND CLAEKE. 443 
 
 opinions, the characters, and destinies of all classes of men. 
 While it is an inexpressible joy to Methodists, on both sides of 
 the Atlantic, that Methodism has touched and elevated the poor- 
 est of the poor, and has also blessed with a new life the great 
 middle classes of society, it is also true, it has enrolled among 
 its most ardent and faithful adherents many who are well known 
 in the higher walks of life. This was so in the beginning. 
 The statesmen of his day found it convenient to secure the 
 services of Mr. Wesley in times of great national emergencies, 
 and not a few of England's nobility heard from his lips the 
 word of the Lord' gladly : and now, after the lapse of a cent- 
 ury, his memory is perpetuated and his virtues are commem- 
 orated by a monument in Westminster Abbey. It was, how- 
 ever, reserved for Dr. Clarke to be recognized by a large num- 
 ber of the English nobility, and by them to be courted and 
 admired. He was invited to attend their sessions and their 
 learned societies ; to mingle as a guest in their social gather- 
 ings ; and he in turn received them as his guests in his own 
 quiet home at Haydon Hall. He was honored with titles of 
 which any man might be justly proud. Learned societies 
 thought it an honor to number him among their members, and 
 the British Government sought his services as an Oriental 
 scholar. And thus, while Wesley touched the lowest of the 
 low, Clarke touched the highest of the high. 
 
 By their learning, piety, and zeal, the Wesleys and Clarke 
 foreshadowed the mission of Methodism, and to-day all Chris- 
 tendom is singing their hymns or reading, their commentaries. 
 Whether from ignorance of historical facts or from secta- 
 rian prejudice, or from both, certain writers have created 
 the impression that the founders of Methodism were indif- 
 ferent to learning ; that they were zealous, but not wise ; 
 emotional, but not intelligent ; pious, but not scholarly. Sister 
 Churches have graciously condescended to speak of Meth- 
 odists as the pioneers of Christian civilization, well adapted 
 to the rusticity of the frontier and to the inferior minds of 
 
444 THE WESLEY MEMOEIAL VOLUME. 
 
 rural districts ; while they have not hesitated to claim for 
 themselves a mission to the cultured and the affluent. The 
 history, however, of the Wesleyan movement, for more than a 
 hundred years, is in proof that the worthy successors of the 
 Wesleys and Clarke were no less at home in palaces than in 
 cottages ; in halls of learning than in cabins of illiteracy ; and 
 that in every station in life they have made many converts to 
 Ckrist. " Their line is gone out through all the earth, and 
 their words to the end of the world." They have neither de- 
 spised the poor nor neglected the rich. They have gone to 
 universal man, created in the image of Grod and redeemed by 
 the blood of his Son. While the chief concern of Methodism 
 has been the salvation of the soul, free, full, and present, it has 
 done more for the intellectual, social, spiritual, political, and 
 religious advancement of man than any other branch of the 
 Church of Jesus Christ. It has been a salutary power in the 
 political history of England and America, and the present 
 prosperity of those two greatest of Christian nations is largely 
 due to the intelligent piety of the hundreds of thousands saved 
 through its instrumentality. It has checked Romanism in its 
 march of conquest ; it has successfully met in argument the 
 advocates of infidel science ; and it has so modified Calvinism 
 that the distinctive doctrines of Wesleyan Arminianism now 
 form the popular theology of the day. Its measures of effi- 
 ciency and success have been quietly adopted by other denom- 
 inations whose prosperity has been commensurate with their 
 acceptance of the spirit and teachings of John Wesley and 
 Adam Clarke. 
 
 To Dr. Newman's paper on " Wesley and Clarke " we add the notes which 
 follow. EDITOR. 
 
 An itinerant preacher, without a spot on the fair escutcheon of his character ; 
 one of the most extensively learned scholars of the age ; a voluminous author ; 
 the friend of philosophers and princes ; and a man intensely beloved by nearly all 
 who knew him. LUKE TYERMAN : " Life and Times of John Wesley." 
 
 . . . The most eminent scholar, and one of the most effective laborers, of 
 Methodism. Dr. ABEL STEVEXS : " History of Methodism." 
 
 . . . Since the time of Adam Clarke they [the Wesley ans] have not had 
 
WESLEY AND CLARKE. 445 
 
 among them a single scholar who has enjoyed a European reputation. Mr. 
 BUCKLE : " History of Civilization in England." 
 
 Clarke became as remarkable, after he had entered the Methodist ministry in 
 1782, for his exemplary discharge of pulpit and pastoral duties as for the attain- 
 ment of vast stores of learning. Dr. STOUGHTON : " Religion in England under 
 Queen Anne and the Georges." 
 
 Dr. Adam Clarke's "Commentary on the Holy Scriptures "is, on the whole, one 
 of the noblest works of the class in the entire domain of sacred literature. Dr. 
 ETHERIDGE : " Life of Adam Clarke, LL.D." 
 
 It is undoubtedly the most critical and literary, and at the same time the most 
 spiritual and practical, of any work of the kind that was ever published in any 
 living tongue. SAMUEL DUNN : " Life of Adam Clarke, LL.D., F.A.S." 
 
 In point of erudition and acuteness it [Scott's Commentary] is not equal to 
 that of Adam Clarke. ... In solid learning he [John Wesley] was, perhaps, not 
 equal to his friend and disciple Adam Clarke. Mr. OVERTON : " The English 
 Church in the Eighteenth Century." 
 
 . . There have arisen out of this body [the Wesley ans] some of the most 
 able and distinguished individuals that ever graced and ornamented any society 
 whatever. I may name one for all, the late Dr. Adam Clarke. SIR LAUNCELOT 
 SHAD WELL, Vice-Chancellor, etc. : from his decision on the " Validity of Wesley's 
 Deed of Declaration." 
 
 The objects, besides many others, which seem to have occupied the greatest 
 and most valuable part of your active life, cannot fail of being most interesting to 
 the historian, the theologist, the legislator, and the philosopher. To these details 
 I shall apply myself, and, as my heart and mind improve, I shall feel my debt of 
 gratitude toward you daily increasing an obligation I shall ever be proud to own. 
 His Royal Highness the DUKE OF SUSSEX, in a letter to Adam Clarke. 
 
 Far from not acknowledging our worthy friend [Adam Clarke] as a genuine 
 member of the Church, and of the Church of the first-born, whose names are 
 written in heaven, . . . we will take him in our arms, we will bear him in our 
 bosoms, and carry him into the presence of his God and our God. WILBERFORCE. 
 
 Seeing you are such a man, I wish you were altogether our own. Dr. BLOOM- 
 FIELD, Bishop of London, to Adam Clarke. 
 
^W*^/^ (^^^^^^/ 
 
J^(^^ 
 
W 
 
WESLEY'S LIBEEALITY AND CATHOLICITY. 
 
 WITH AN INTRODUCTION BY THE EDITOR. 
 
 THE benevolence of John Wesley was equaled by his benefi- 
 cence. Like his Master he went about doing good, both 
 to the souls and bodies of men. Benevolence in him was ever 
 active and practical ; suffering humanity always found in him 
 a willing and ready friend. The sick and poor, the widow and 
 orphan, the outcast and stranger, the African slave and Indian 
 savage, the condemned felons of Newgate, the imprisoned 
 debtors of the Marshalsea, the ignorant miners of Cornwall, the 
 rude colliers of Kings wood, and the French prisoners taken cap- 
 tive in war, were alike the recipients of his boundless liberality, 
 and the objects of his tenderest sympathy. From the begin- 
 ning of his course at Oxford to the close of his long life in 
 City Road, he was unceasingly employed in devising schemes 
 and raising means for the relief of the suffering at home and 
 abroad. ~ 
 
 It was for this he adopted as his motto : " Gain all you can ; 
 save all you can ; and give all you can." No one ever practiced 
 more fully this self-imposed and self-denying rule than John 
 Wesley. That he might keep it, he was never idle ; he was 
 never unemployed, or triflingly employed. He gained all he 
 could, " working with his hands the thing which is good." By 
 voice and pen he gained thousands of pounds, every penny of 
 which, except the scantiest allowance for his own absolute neces- 
 sities, he scrupulously devoted to charity. He also saved all he 
 could. That he might save to the utmost, his expenses were 
 reduced to the lowest possible figure. And he gave all he 
 could. No man, all things considered, ever gave more to 
 
WESLEY'S LIBERALITY AND CATHOLICITY. 453 
 
 charity than the founder of Methodism. But besides the 
 sums gained by his literary labors, much larger were the sums 
 raised with voice and pen, by his direct appeals to the liber- 
 ality of others. Untold, likewise, are the millions which, since 
 his day till the present, have been given to charitable objects 
 by the direct or indirect influence of his example. No such 
 liberality as his was known to the age in which he lived; 
 nothing like it had been seen since the time of the apostolic 
 Churches of Macedonia. John Wesley was not only the reviv- 
 alist of the spiritual life of the Churches, but of the enlarged 
 liberality which, since his day, has distinguished multitudes 
 within, and many without, the Church. The countless millions 
 which have been contributed in both hemispheres during the 
 last century and a half to the preaching of the gospel, to 
 missions, to education, and to eleemosynary institutions of every 
 kind, received their most powerful impetus, outside of the grace 
 and example of Christ, from Wesley's liberality. It has stimu- 
 lated not only the rich to give of their abundance, but the poor 
 to save out of their poverty something for those who are poorer 
 than themselves. The apostolic age of liberal giving was 
 restored by Wesley's spirit, and it was kept alive by Wesley's 
 example. Wesley's benevolence flourishes again in the gifts of 
 Peabody; Wesley's faith shines anew in the institutions of 
 Muller. " The earth is the Lord's, and the fullness thereof," 
 was Wesley's sole plea and sole reliance whenever he needed 
 the means to carry out the- schemes which his liberal soul de- 
 vised ; nor did he ever make that plea, or rely upon it, in vain. 
 The journal of Wesley abundantly testifies to his labors, and 
 their success, in behalf of the unfortunate. Charitable institu- 
 tions, whether founded by himself, by his preachers, or by 
 others, and the prison-houses of Great Britain and Ireland, 
 were habitually visited in person wherever he went in his 
 apostolic and itinerant journeyings through the three kingdoms ; 
 and many were the charity sermons which he preached on their 
 account. Now he visits his orphan house and his infirmary 
 
454 THE WESLEY MEMOEIAL VOLUME. 
 
 at Newcastle; now his and Whitefield's colliers' school at 
 Kingswood, and Miss Bosanquet's orphanage at Lytenstone; 
 now his dispensary, poor-school, and widows' house at the 
 Foundery; now the poor-house in Glasgow, and the Gordon 
 hospital in Aberdeen ; and now the widows' house at Dublin, 
 the Charter School at Ballinrobe, and the House of Industry 
 at Cork. Now he writes to Adam Clarke and now to John 
 Gardner, approving their plans for the formation of Strangers' 
 Friend Societies, and pledging to Gardner's three pence a week, 
 and a guinea in advance. Now he preaches a charity sermon 
 for the Sunday-school at Wearmouth, and now for the Indian 
 schools in America. Now he visits the French prisoners sent 
 from Carrickfergus to Dublin, surprising them " at hearing as 
 good French spoke in Dublin as they could have heard in Paris, 
 and still more at being exhorted to heart-religion, to the ' faith 
 that worketh by love.' ' : Now he takes up a collection for the 
 French prisoners at Knowle, preaching from the text, " Thou 
 shalt not oppress a stranger ; for ye know the heart of a stranger, 
 seeing ye were strangers in the land of Egypt ; " and now he 
 visits them in prison, and, " in hopes of provoking others to 
 jealousy," again takes up a collection to relieve their wretched 
 condition. Now he proclaims the gospel of free grace to the 
 hardened felons of Newgate, the clink of whose chains and 
 every other sound is hushed the moment he announces his 
 text : " There is joy in heaven over one sinner that repenteth, 
 more than over ninety and nine just persons, which need no 
 repentance." And now, " in their cells under ground," or " in 
 their garrets," he visits the sick and " half -starved " prisoners 
 of the Marshalsea, and asks, " If you saw these things with your 
 own eyes, could you lay out money in ornaments or super- 
 fluities?" 
 
 Many are the charitable institutions to which Methodism has 
 given birth in almost all parts of the world. Among these we 
 here mention one, not only because it illustrates the liberality 
 and catholicity of the founder of Methodism, but because it 
 
WESLEY'S LIBERALITY AND CATHOLICITY. 455 
 
 enables us to print an address by Dean Stanley, in which these 
 characteristics of John "Wesley are candidly affirmed and 
 strongly emphasized. The institution to which we refer is the 
 Children's Home, in Bonner Road, London. For the account 
 of this noble charity, which follows. I am indebted to Mr. G. 
 Stevens, of the "Religious Tract Society," in Paternoster 
 Row. From his excellent article, " Orphan and Outcast," in 
 the " Songs and Stories of the Children's Home," 1877, we 
 quote as follows : 
 
 The Children's Home is the name borne by a group of buildings in 
 the East of London, in Bonner Road, not far from Victoria Park, a popu- 
 lous district too rarely explored by the wealthy citizens of the West. 
 It is both orphanage and refuge, but is the center of a much larger work, 
 having some peculiarities which deserve attention. Like many other 
 institutions, it owes its origin to one man ; for happily the doors of Chris- 
 tian usefulness are open to all who will knock at them. In this work 
 among the outcasts of our great cities it is remarkable how little has 
 been done by organizations, and how much by the patient labors of indi- 
 vidual men whom God has called to the task by special circumstances. 
 Mr. Stephenson, the founder of this Home, was brought as a minister 
 from country duties to reside in the midst of London, and seven years 
 ago or more found himself in Lambeth, in the neighborhood of the no- 
 torious New Cut. "I soon saw little children," he says, "in a condition 
 that made my heart bleed. There they were, ragged, shoeless, filthy; 
 their faces pinched with hunger, and premature wretchedness staring 
 out of their too bright eyes ; and I began to feel that now my time was 
 come. Here were my poor little brothers and sisters, sold to hunger 
 and the devil, and I could not be free of their blood if I did not at least 
 try to save some of them." Long before he had been brought to the con- 
 viction that " the religion which does not fathom the social deeps, and 
 heal the social sores, cannot be Christ's religion." The work done by 
 Immanuel Wichern at the Rauhe Haus Refuge, and by Theodore Flied- 
 ner, at the Kaiserswerth Institute, had especially interested him, and he 
 had set himself to study the methods best adapted to English habits, in 
 hope that some day he might be able to apply them. A few friends 
 were first consulted, and a beginning made, by way of "private vent- 
 ure." A house was taken that was little more than a cottage. "A 
 
 stable at the back was made the dining-room and lavatory. The loft 
 29 
 
456 THE WESLEY MEMORIAL VOLUME. 
 
 above became a dormitory, and the only play-ground was a patch some 
 four yards square, with a gate-way, meant for the passage of a single 
 cart. And this was workshop, too ! " But here they contrived to re- 
 ceive and shelter twenty poor lads. The work rapidly grew upon them, 
 and in like proportion the means came in, so that week by week all 
 debts were paid. A small committee was formed ; and a year had hardly 
 passed when the adjoining house was taken, and the number of boys 
 under care increased to thirty-seven. The more that was accomplished, 
 the greater seemed the need; the applications for admission were soon 
 too numerous ; children were being turned almost daily from the doors, 
 and beyond them and around them was a great world of wretchedness 
 all untouched. Another effort was made, and premises at length were 
 found on the site of the present buildings, which were adapted to the 
 purpose, and gradually fitted to the still growing work. 
 
 The institution has since developed over a wider field; it has now a 
 Certified Industrial School associated with it near Gravesend ; it has a 
 Farm Branch, near Bolton, in Lancashire; and it has a Reception Home 
 in Canada. It has now four hundred and thirty-five children in resi- 
 dence in these four, branches ; and it has sent forth four hundred to earn 
 their living by honest labor. Mr. Stephenson is a member of the 
 London School Board ; he is widely known as a Wesleyan minister, 
 and his special work, gradually demanding his almost exclusive atten- 
 tion, could not but be recognized with thankfulness by his brethren in 
 the ministry. The Children's Home has, therefore, been adopted as a 
 Methodist institution ; it makes its annual report to the Wesleyan Meth- 
 odist Conference, and Mr. Stephenson holds his place of right as Prin- 
 cipal with the sanction of the connectional authorities ; but we believe it 
 is the only Methodist institution so recognized, the committee of which 
 is not wholly Methodist ; and the association with them of other expe- 
 rienced laborers on the same ground, such as Mr. James Macgregor, is 
 pledge that denominational ends are lost sight of in the single aim to 
 rescue an-d elevate these neglected children. 
 
 "We are gratified to learn that during the nine years the in- 
 stitution mentioned above by Mr. Stevens has been in existence, 
 it has helped more than a thousand children "to rise from 
 neglect, and ignorance, and wretchedness, and become virtuous, 
 honest, and religious." 
 
 While on a visit to the Children's Home, September, 1878, 
 
WESLEY'S LIBERALITY AND CATHOLICITY. 457 
 
 it was our pleasure to ask the Rev. T. Bowman Stephcnson, 
 M. A., its gifted founder and head, to contribute WESLEY THE 
 PHILANTHROPIST to the Wesley Memorial Yolume. His an- 
 swer was, that, being already overworked, and tasked to the 
 utmost of his time and strength, it would not be in his power 
 to write the article required ; otherwise it would be his delight 
 to contribute to such a work. This great-souled man, who, as 
 a philanthropist, is following so closely in the footprints of 
 John Wesley, was in perfect accord with the Memorial Volume 
 itself and the Monumental Church in Savannah. To show his 
 interest in the latter, he promised that the children of the 
 Home should give to it the benefit of one or more of their mem- 
 orable exhibitions. What more beautiful ! What a spectacle 
 for men and angels ! how appropriate is it for children rescued 
 from poverty and shame, and saved to virtue, honesty, and 
 religion, to aid the building of a monument to the man who 
 pleaded so earnestly the cause of the homeless waifs and 
 orphans of his native land ! And to show his interest in the 
 former, Mr. Stephenson, while reluctantly declining to write 
 an article for it himself, pointed out how he might, as lie 
 thought, render a more important service. It so happened 
 that Dean Stanley, a short time before, had delivered an 
 address before the Children's Home, and had put the manu- 
 script into his hands for publication. This address, which had 
 not been published, Mr. Stephenson the Dean approving 
 kindly offered to me for the Memorial Yolume. The proposi- 
 tion was accepted, because the address embraced not only the 
 subject assigned to Mr. Stephenson, but another, on which I 
 had requested the Dean to write. A short time before this 
 interview with Mr. Stephenson I had asked Dean Stanley to 
 give me not only his address on unveiling the Wesley monu- 
 ment, in Westminster Abbey, but to contribute an article on 
 Wesley's catholicity. In answer the Dean most courteously 
 gave permission to use the address delivered in the Abbey, 
 and said, if sufficient time were allowed, he could give me 
 
458 THE WESLEY MEMORIAL VOLUME. 
 
 " Wesley's Catholicity," also. Hence I gladly accepted the 
 address pronounced before the Children's Home, a copy oi 
 which, printed for the Wesley Memorial Volume, at the 
 press of the Children's Home, in London, and revised and cor- 
 rected by Dean Stanley himself, has been sent to me by Mr. 
 Stephenson. Than the address given below, nothing more 
 briefly and appropriately illustrates the liberality and catho- 
 licity of John Wesley, the founder of Methodism : 
 
 Address delivered at the opening of the New Chapel and Schools of the Chil- 
 dren' *s Home, Banner, Road, London, by the Rev. Arthur PenrJiyn Stan- 
 ley, D.D., LL.D., Dean of Westminster. 
 
 MY DEAR FRIENDS: There are two peculiar characteristics of this 
 meeting, which have been brought before you by your distinguished 
 chairman, and which induce me to say a few words to you. 
 
 First, there is the object for which this institution exists. It is the 
 gathering of children out of the bad circumstances in which they are 
 placed, and trying, by education, to form new characters within them. 
 Now, if I were to put this into the language of the Bible, the attempt is 
 to convert, redeem, regenerate them. 
 
 But before I proceed, let me, for a moment, explain more exactly those 
 words as applied to cases like this. 
 
 To convert means to turn round the whole mind in a direction different 
 from that in which it has been walking before. That is what is attempted 
 with these children. They have been wandering to and fro, with no fixed 
 object. Your object is to put them in the right way ; to make them 
 walk straight forward ; to give them a fixed purpose in life, and direct 
 their aim. 
 
 To redeem means to deliver from bondage. These children have been 
 in the bondage of cruel circumstances, of bad homes, of bad company. 
 Your object is to set them free from this bondage, and give them that 
 liberty of becoming good to winch every Englishman is entitled, but 
 which can hardly be attained when all outward things are so much 
 against it as has been the case with these children. 
 
 To regenerate is to create a new disposition ; to give to the intellect 
 and the heart a new moral birth. That, also, is what is attempted with 
 these children ; the greatest of all tasks, even with the most favorable 
 circumstances. How much more difficult under circumstances like theirs ! 
 
WESLEY'S LIBERALITY AND CATHOLICITY. 459 
 
 Now, the question which sometimes arises in our minds as we consider 
 such attempts as this, or even as we consider any set of human beings, is 
 this: 
 
 Is it possible to effect such a change in our character ? We know that 
 a great many good and evil dispositions, a great many intellectual excel- 
 lences and defects, are born in us. Can we change them, or, at any 
 rate, if we cannot change them, can a new mind be born again within 
 their precincts ? Can the grooves of our pathway be enlarged and recti- 
 fied ? Can the bonds be broken ? I do not now speak of the mysterious 
 workings of a higher power. With Him we know all things are possible ; 
 without Him we may almost say all things are impossible. But can we 
 trace in experience what are the means by which the divine Spirit guides 
 us, and which we must lay hold of ? You remember Oliver Cromwell's 
 speech to his soldiers: "Trust in God, and keep your powder dry." 
 What is the powder which we must keep dry and pure in order for it to 
 explode when the spark comes ? 
 
 Now here there are two or three reasons which ought, in the face of 
 the greatest difficulties, to give us courage and hope. First, there is the 
 chance of the change of circumstances, especially with such circum- 
 stances as those with which we have to deal here. Imagine a child 
 brought up in an atmosphere darkened with filth, loaded with impurity, 
 bristling with curses, crowded with temptations. May we not say that 
 in such an atmosphere his character must, by a dreadful necessity, take 
 a shape and color from the circumstances around him ? Our sailors in 
 the Arctic regions, when wrapped in six months' darkness, almost like 
 the birds and beasts which in those parts become white as the surround- 
 ing snows, lost their fresh and ruddy complexion, and became pale 
 and bloodless, till the veil of darkness was lifted up, and the sun 
 once more shone upon them. No doubt, in these dens and nurseries of 
 vice it is possible that by a miracle of grace a little child may remain 
 pure among the impure, gentle among the cruel, intelligent among the 
 brutes. But what is far more common is, that they, and we, and all of 
 us, like all those Arctic sailors, lose for a time the very life-blood of our 
 souls. What we have to do is to change the circumstances ; to change 
 the air. What we have to pray is, that petition in the Lord's, prayer, 
 " Lead us not into temptation." To break the force of temptation, or, 1 
 as a wise scholar has said, to alter the unfavorable conditions against 
 which no average human being can stand, is one chief object of Christian 
 endeavor. And when these conditions are changed, then it is astonish- 
 ing to see how the human spirit shoots upward, like a bird from a cage, 
 
460 THE WESLEY MEMORIAL VOLUME. 
 
 like a plant to meet the sunlight. I myself have seen an example of a 
 boy brought up in bad, lawless ways; fierce as a wild animal, ungovern- 
 able as a savage; yet in a few months, when these foul traditions had 
 faded away, and he had been placed under kinder influences, it was as 
 though a demon were cast out ; he sat clothed, and clean, and in his 
 right mind, destined, in all probability, to grow up a good and useful 
 man. 
 
 But, of course, it is not enough for the recovery of lost souls, or lost 
 children, that they should merely be redeemed or delivered from evil ; 
 they must have a new influence for good brought to bear upon them ; 
 what Dr. Chalmers used to call "the expulsive power of a new affec- 
 tion." And this begins with the very first awakening of self-respect, by 
 the thought that there is any one to care for us. 
 
 It was a saying of one who afterward became a distinguished philoso- 
 pher, Jeremy Bentham, that he owed every thing to .the feeling excited 
 in his own mind by the kindness of the late Lord Lansdowne: " He took 
 trie out of the bottomless pit of humiliation ; he made me feel that I was 
 something." And when not only this feeling of self-respect is engen- 
 dered, but new pursuits and new characters are placed before us, then 
 also whatever there is good is drawn toward them, and the transforma- 
 tion, the regeneration, of our characters begins indeed. Let me give 
 you two examples of this from very different quarters. Not long ago I 
 was traveling on the railroad, and was accosted by a stranger, who said, 
 " I owe my whole fortune in life to your father." I asked, "How?" 
 He replied, "I was a little boy in the small town near which he lived. 
 He came over, years ago, at a time when such things were unusual for 
 clergymen, and delivered a lecture on geology. I went there out of cu- 
 riosity, a little boy, without shoes and stockings, and listened, and the 
 lecturer stimulated me to think and to study, and I advanced from one 
 place to another, until I became what you now see me, a member of a 
 flourishing house in the same town where I received this new birth of 
 my character, and from that day to this I have never ceased to revere the 
 memory of the man to whom I owed so much." That is an example of 
 the moral effect of a new intellectual interest being kindled. And now 
 let me give you another instance from a country far away, which shows 
 how, under conditions of race and soil altogether different, still the same 
 awakening impulse may be communicated. Three years ago I visited at 
 Moscow a small establishment of boys somewhat like those who are in 
 these schools, but from a lower and worse grade. It was supported and 
 kept alive by the energy and example of a young Russian merchant, 
 
WESLEY'S LIBERALITY AND CATHOLICITY. 461 
 
 who lived entirely with those boys, and who had converted them from 
 their evil ways to be true-hearted, loyal, affectionate scholars. Even now 
 I seem to hear the hymn which they sang with their sweet, plaintive 
 voices the prayer of the penitent thief, "Lord, remember me when 
 thou comest into thy kingdom." That hymn I have never forgotten, 
 nor have I forgotten the expression of the young merchant's countenance. 
 He could speak no word of English, nothing but Russian, but his face 
 told what he was ; and when I left the place I could not help saying, 
 that I had seen written upon it not only the ten commandments of Si- 
 nai, but the eight beatitudes of the Galilean mount. 
 
 You will see that we have corne to the conclusion at which I was aim- 
 ing, that it is possible to change the characters of little human creaturea 
 by taking them out of bad circumstances, by putting them under good 
 influences, and that those good influences are chiefly such as come from 
 the stimulating power of new thoughts, new interests, new examples. 
 
 And this is the process by which Christianity itself has worked upon 
 mankind ; by dispersing the foul atmosphere of the bad parts of pagan- 
 ism ; by creating the good atmosphere of freedom, purity, and gentle- 
 ness ; by giving a new and upward direction to our thoughts ; by giving 
 us the holiest and brightest representation of what God is, and what 
 men ought to be. 
 
 And when I ask whence it was that the spirit was derived which in 
 our latter days has given birth to these schools, I answer, that it came 
 from one man, who, with many failings and many weaknesses, is yet one 
 of the finest examples of Christian culture that this country has produced 
 John Wesley. 
 
 There are two particular aspects of these schools in which he would 
 have delighted, and which may fairly claim his sanction. 
 
 One is, that of which I have already spoken the determination to re- 
 claim and recover the- lost. Many other virtues and many other graces 
 the English nation and the English Church possessed in the times before 
 John Wesley rose. But this mission was pre-eminently his own, and 
 nobly he fulfilled it; and since that time it has been taken up within the 
 Church and without the Church, with equal zeal throughout the country. 
 
 Betlmal Green was at that time a suburban hamlet, and very different 
 from the crowded town which it has since become. But there was al- 
 ready much distress, and that cry of distress called John Wesley to the 
 rescue. It is just one hundred years ago that he heard the cry and came 
 among you here. "Many," he says in his journal of June 15, 1777, "I 
 find in such poverty as few can conceive without seeing it. O, why do 
 
462 THE WESLEY MEMOKTAL VOLUME. 
 
 not all the rich that fear God constantly visit the poor ? Can they spend 
 part of their spare time better ? Certainly not; as they will find in that 
 day when every man shall receive his reward according to his own la- 
 bor." That was the first entrance of the spirit of Wesley into Bethnal 
 Green; and well has it been carried out since in these schools. 
 
 The second peculiarity of this institution is, that in the face of the 
 great moral evils from which these children are rescued, it knows 
 nothing of the divisions which separate English Christians; it knows 
 only the good which unites us all. And in this again John Wesley 
 rose above not only his own age, but above ours also. What espe- 
 cially distinguished him above the teachers of his time was, what he 
 himself called the catholic, that is, the comprehensive spirit of relig- 
 ion. "The whole world," he said, "will never be converted except 
 by those of a truly catholic spirit." Then I find another entry in 
 Wesley's journal of a visit to Bethnal Green. "I preached," he says 
 on November 20, 1785, "in Bethnal Green Church, [the Church of my 
 excellent friend the present rector, who no doubt would have wel- 
 comed John Wesley as he welcomes this good object to-day,] and 
 spoke as plainly as I possibly could on having a form of godliness, 
 but denying the power thereof. And this I judged," he says, "far 
 more suitable to such a congregation than talking about justification 
 by faith." He meant, no doubt, what he repeats again and again 
 throughout his sermons, that even the most favorite expressions of 
 our own particular opinions ought to be kept in comparative subor- 
 dination to the great moral truths of Christianity, which we all hold 
 in common. Toward the close of Wesley's long career he thus ex- 
 pressed himself: "Near fifty years ago a great and good man, Dr. 
 Potter, then Archbishop of Canterbury, gave me an advice for which 
 I have ever since had occasion to bless God. 'If you desire to be ex- 
 tensively useful, do not spend your time and strength in contending 
 for or against such things as are of a disputable nature, but in testi- 
 fying against open and notorious vice, and in promoting real spiritual 
 holiness.'" "Let us keep," adds Wesley, "to this, leaving a thou- 
 sand disputable points to those that have no better business than to 
 toss the ball of controversy to and fro let us keep close to our point. 
 Let us bear a faithful testimony in our several stations against all 
 ungodliness and unrighteousness, and with all our might recommend 
 that inward and outward holiness without which no man shall see 
 the Lord." He knew that it was not an easy task to make this his 
 chief object. "I set out," he says, "near fifty years ago," (at the 
 
WESLEY'S LIBERALITY AND CATHOLICITY. 463 
 
 same time that lie received the advice from Archbishop Potter,) "with 
 this principle: 'Whosoever doeth the will of my Father which is in 
 heaven, the same is my brother and sister and mother.' But there is 
 no one living that has been more abused for his pains, even to this 
 day; but it is all well, and by the grace of God I shall go on." 
 
 Let us follow the advice of " that great and good man, Dr. Potter, 
 Archbishop of Canterbury," and that still greater and better man, John 
 Wesley, and it will be all well with us, and by the grace of God we shall 
 go on to the end. 
 
THE WESLEYAN LYEIC POETEY. 
 
 lyrical literature of Methodism is pre-eminent both for 
 JL its character and its extent. It was a necessary condition 
 of the evangelical reformation of the eighteenth century that an 
 improved psalmody should be provided. Sternhold and Hop- 
 kins, though not entirely obnoxious to Wesley's charge against 
 them of "miserable, scandalous doggerel," were unsuited to 
 both the intellectual and moral advancement which the new 
 religious movement was to introduce ; and Tate and Brady 
 were so extremely deficient in these respects, that in com- 
 parison with them Sternhold and Hopkins have been called 
 David and Asaph. The necessary psalmody was not only pro- 
 vided as a result of the new movement, but was begun even in 
 anticipation of it. The Wesleys published their first Hymn 
 Book as early as 1Y38,* the year in which they date their re- 
 generated life ; and the next year recognized as the epoch of 
 Methodism was signalized by the appearance of their " Hymns 
 and Sacred Poems," two editions of which appeared before its 
 close. And now rapidly followed, year after year, sometimes 
 twice a year, not only new editions of these volumes, but new 
 poetic works, which were scattered more extensively than any 
 other of their publications through England, Wales, Ireland, 
 the British West Indies, the North American provinces, and 
 the United States, till not less than forty-nine poetical publica- 
 tions were enumerated among their literary works ; and before 
 Wesley's death a common psalmody, sung mostly to a common 
 music, resounded through all the Methodist chapels of the En- 
 glish and American world. The achievement accomplished by 
 
 * The Savannah Hymn Book was published at Charles-town in 1737. EDITOR. 
 
THE WESLEY AN LYRIC POETKY. 465 
 
 Methodism in this respect is alone one of the most extraor- 
 dinary historical facts of the last century. Its influence on 
 the popular taste, intellectual as well as moral, could not fail to 
 be incalculably great. So thorough has been the subsequent 
 revolution in the popular appreciation of sacred poetry, that 
 much of the psalmody sung in the churches of England at the 
 advent of Methodism would not now be tolerated. Its effect, 
 in many instances, would be even ludicrous. 
 
 Watts deserves the credit of leading the way in this impor- 
 tant ref<5rm. The first poetical publication of the Wesleys was 
 largely made up of his hymns, but Charles Wesley soon became 
 his rival in popular estimation. The Wesleys soon towered 
 above all their predecessors and contemporaries in this depart- 
 ment of literature, and no later writer of hymns can dispute 
 their common superiority. Their example, and the new relig- 
 ious wants of the times, prompted the emulation or genius of 
 many able but inferior writers,* most of them directly or in- 
 directly under the Methodistic influence, and the hymns of 
 Doddridge, Toplady, Newton, Cowper, Cennick, Steele, and 
 Beddome rapidly appeared and promoted the lyrical reform. 
 The comparative claims of Watts and Charles Wesley are yet 
 undetermined, but their common pre-eminence is undisputed. 
 The verdict of literary criticism has generally been in favor of 
 Watts ; but Charles Wesley has suffered from the undeserved 
 prejudice of the literary world against Methodism a prejudice 
 now fast giving way. In proportion as it has subsided has 
 his extraordinary genius come to be recognized ; and it has be- 
 come probable that sooner or later he will be pronounced the 
 equal, if not the superior, of his great contemporary. Watts 
 himself acknowledged that he would give all he had written 
 for the credit of being the author of Charles Wesley's unri- 
 valed hymn, entitled " Wrestling Jacob." 
 
 Every important doctrine of Holy Scripture, every degree 
 
 * This remark does not detract from Cowper's poetical excellence in other re- 
 spects. Milton, it has been said, composed but one good psalm. 
 
466 THE WESLEY MEMOEIAL VOLUME. 
 
 of spiritual experience, almost every shade of religious thought 
 and feeling, and nearly every ordinary relation .and incident 
 of human life, are treated in Charles Wesley's abundant and 
 ever- varying verse. ISTo poet surpasses him in the variety of 
 his themes. Rarely can any man open his volumes without 
 finding something apposite to his own moods or wants. 
 
 The whole soul of Charles Wesley was imbued with poetic 
 genius. His thoughts . seemed to bask and revel in melody 
 and rhythm. The variety of his meters (said to be unequaled 
 by any English writer whatever) shows how impulsive were 
 his poetic emotions, and how wonderful his facility in their 
 spontaneous and varied utterance. In the Wesleyan hymn 
 book alone they amount to at least twenty-six, and others are 
 found in his .other productions. They march, at times, like 
 lengthened processions with solemn grandeur ; they sweep at 
 other times like chariots of fire through the heavens ; they are 
 broken like the sobs of grief at the graveside, play like the joy- 
 ful affections of childhood at the hearth, or shout like victors 
 in the fray of the battle-field. JSTo man ever surpassed Charles 
 Wesley in the harmonies of hmguage. To him it was a dia- 
 pason. 
 
 He never seems to labor in his poetic compositions. The 
 reader feels that they were necessary utterances of a heart 
 palpitating with emotion and music. J^o words seem to be 
 put in for effect ; but effective phrases, brief, surprising, inca- 
 pable of improvement, are continually and spontaneously oc- 
 curring, " like lightning," says Montgomery, " revealing for 
 a moment the whole hemisphere." His language is never tu- 
 mid ; the most and the least cultivated minds appreciate him 
 with surprised delight ; his metaphors, abundant and vivid, are 
 seldom far-fetched or strained; his rhymes seldom or never 
 constrained. His style is throughout severely pure. 
 
 The biographer of Watts acknowledges " the faulty versifi- 
 cation and inelegant construction of some of his hymns, which 
 have been pointed out as their principal defects," but adds, 
 
THE WESLEY AN LYRIC POETRY. 467 
 
 " they would have never occurred had they been written under 
 the same circumstances as those of his Arminian successor." * 
 The difference of " circumstances " may account for the fact, 
 but does not cancel it. He contends for the superiority of 
 Watts, but admits the talent of Wesley. " In estimating,' 7 he 
 says, " the merits of these two great hymnists the greatest, 
 unquestionably, that our country can boast I should not hesi- 
 tate to ascribe to the former greater skill in .design, to the 
 latter in execution ; to the former more originality, to the 
 latter more polish. Many of Wesley's flights are bold, daring, 
 and magnificent." " Originality " and " skill in design " are 
 among Charles Wesley's most peculiar excellences. A critic, 
 whose theological predilections are all in favor of Watts, re- 
 marks : " The opening couplets of his hymns and psalms often 
 give brilliant promises ; they seem to be the preludes of fault- 
 less lyrics outbursts of genuine song, which need only to be 
 sustained to be without superiors in uninspired verse. But 
 often they are not sustained. They are followed by stanzas 
 which doom them in every pulpit:" f The wings of Charles 
 Wesley's muse seldom or never droop in her flight. 
 
 Through most of his life the poet of Methodism incessantly sur- 
 prised its Societies by the appearance of new poetical publica- 
 tions. Besides his hymns for Sunday public worship, special 
 " Hymns for the Watch-nights," " Hymns on the Lord's Supper," 
 " Hymns for the Nativity of Our Lord," " Hymns for our Lord's 
 Kesurrection," "Hymns for the Ascension," " Gloria Patria, or 
 Hymns to the Trinity," " Hymns for Public Thanksgiving," 
 " Hymns occasioned by the Earthquake," in 1T50, " Hymns for 
 Times of Trouble and Persecution," in 1756, " Hymns for the 
 expected Invasion," in 1756, " Hymns for Methodist Preach- 
 ers," in 1758, " Hymns for New-year's Day," "Hymns for 
 
 * Milner's Life of Watts. Creamer makes it appear probable that Milner was 
 ignorant of the " far greater mass " of Wesley's hymns. Impartial critics will at 
 least agree that Milner has mistaken the chief traits of Wesley's genius. 
 
 f Bibliotheca Sacra, January, 1859, art. " Hymnology." 
 
468 THE WESLEY MEMORIAL VOLUME. 
 
 the Use of Families," " Hymns for Children," etc., " Funeral 
 Hymns," " Hymns written in the Times of the Tumults," in 
 1T80, " Hymns for the Nation," in 1782, and, last of all his pub- 
 lications, poetic " Prayers for Condemned Malefactors," in 1785 
 but three years before he ceased at once to sing and live 
 kept the Methodist community, and the popular mind generally, 
 more or less astir by the rapturous strains of his lyre. Many 
 of them related to contemporaneous events, which could not 
 fail to give them special interest and influence. His funeral 
 hymns, unrivaled by any similar poetry, were sung along the 
 highways as the dead were borne to their graves. His " Hymns 
 for Families " are admired by some of his critics as the best ex- 
 amples of his genius. They are, at least, the best exhibition of 
 his own pure and genial heart, as many of their themes were 
 drawn from incidents of his domestic life. They consist of 
 pieces, " For a Woman in Travail," " Thanksgiving for her 
 Safe Delivery," " At the Baptism of a Child," " At sending a 
 Child to Boarding-school," " Thanksgiving after a Recovery 
 from the Small-pox," " Oblation of a Sick Friend," " Prayers for 
 a Sick Child," " A Father's Prayer for his Son," " The Collier's 
 Hymn," " For a Persecuting Husband," " For an Unconverted 
 Wife," "For Unconverted Relations," "For a Family in 
 Want," " To be sung at the Tea-table," " For one retired into 
 the Country," " A Wedding Song." This volume contains also 
 many other hymns for parents and children, masters and serv- 
 ants, for domestic bereavements, for the Sabbath, for sleep, for 
 going to work, for morning and evening. 
 
 In the Wesleyan Hymn Book are six hundred and twenty- 
 seven hymns by Charles Wesley ; but these are not one tenth 
 of his poetical compositions. About four thousand six hun- 
 dred have been printed, and about two thousand still remain 
 in manuscript. In the space of twenty-two years he revised 
 his publications eight times; but the almost perfect literary 
 finish of his hymns, as contained in the Wesleyan Collection, 
 is, to no small extent, the effect of his brother's revision. 
 
THE WESLEY AN LYRIC POETRY. 469 
 
 John Wesley was rigorously severe in his criticisms, and ap- 
 peared to be conscious that the psalmody of Methodism was to 
 be one of its chief providential facts at once its liturgy and 
 psalter to millions. Throughout his life, therefore, he fre- 
 quently returned to the task of its laborious revision. He en- 
 riched it himself with some fine original contributions, and 
 with about twenty-four translations from the German. He 
 has not only given the latter better versions than they have 
 received from any other hand, but has excelled the originals. 
 The biographer of Watts regrets that no -sufficiently able hand 
 has remedied the defects of his style and versification. He 
 would, doubtless, compare better with Charles Wesley in these 
 respects had he possessed so skillful a corrector as the latter 
 found in his brother.* The Methodist psalmody was, in fine, 
 the life-long labor of both the Wesleys, and is one of the 
 noblest monuments of the religious movement of the eighteenth 
 century. The spirit of that great evangelical revolution is em- 
 bodied forever in the poetry of Charles Wesley. Nothing else 
 of human origin, not even the sermons of John Wesley, more 
 fully expresses the very essence of Methodism. A competent 
 judge has said : " These very hymns, if the writer had not been 
 connected with Methodism, would have shown a very different 
 phase ; for while the depth and richness of them are the writ- 
 er's, the epigrammatic intensity, and the pressure which marks 
 them, belongs to Methodism. They may be regarded as the 
 representatives of a modern devotional style which has pre- 
 vailed quite as much beyond the boundaries of the Wesleyan 
 community as within it. Charles Wesley's hymns on the one 
 hand, and those of Toplady, Cowper, and Newton on the other, 
 
 * Wesley's occasional emendations of Watts are striking examples of his own 
 poetic skill The grand hymn, "Before Jehovah's awful throne," is an instance. 
 
 " Nations attend before his throne 
 With solemn fear, with sacred joy." Watts. 
 
 " Before Jehovah's awful throne, 
 
 Ye nations bow with sacred joy." Wesley. 
 
470 THE WESLEY MEMORIAL VOLUME. 
 
 mark that great change in religious sentiment which distin- 
 guishes the times of Methodism from the staid, Nonconforming 
 era of "Watts and Doddridge." * His hymns are of such pure 
 and idomatie English that their style can never become obso- 
 lete, unless our language shall become thoroughly corrupt ; 
 their sentiments are so genuine, not only to Christianity but 
 humanity, that they can never cease to command the response 
 of the common human heart; His services to Methodism in 
 this respect can never be over-estimated. A half century 
 since, the Methodist hymns were sold at the rate of sixty thou- 
 sand volumes anmially in England ; they have been issued at 
 an immensely larger rate in America. Their triumphant mel- 
 odies- swell farther and farther over the world every year, and 
 their influence, moral and intellectual, is beyond all calculation. 
 
 While they have been of inestimable service as exponents of 
 Methodist theology and piety, they have also served to correct 
 that tendency to doggerel verse which is so frequent among the 
 common people in seasons of strong religious excitement. 
 Methodism has had often to resist this tendency ; it has been 
 able to do so chiefly by the power of its hymns ; they are so 
 varied, so vivid, and so simple, that they hardly leave a motive 
 for the use of any other lyric compositions. Justly does John 
 Wesley say, in his preface to the " Collection for the Use of 
 the People called Methodists," that " in these hymns there are 
 no doggerel, no botches, nothing put in to patch up the rhyme, 
 no f fceble expletives. Here is nothing turgid or bombastic on 
 the one hand, or low and creeping on the other. Here are no 
 cant expressions, no words without meaning. Here are (allow 
 me to say) both the N purity, the strength, and the elegance of 
 the English language ; and, at the same time, the utmost sim- 
 plicity and plainness, suited to every capacity." 
 
 While giving the masses divine songs, Wesley also endeavored 
 to make them sing. He was continually urging his preachers 
 to set the example, and not only exhort the people to follow it, 
 
 * Isaac Taylor, " Wesley and Methodism." 
 
THE WESLEYAN LYRIC POETRY. 471 
 
 but to induce them to learn the science of music. "Preach 
 frequently on singing," he said, in the Minutes of the -Con- 
 ference ; " suit the tune to the words ; " " do not suffer the peo- 
 ple to sing too slow ; " " let the women sing their parts alone ; 
 let no man sing with them unless he understands the notes, 
 and sings the bass ; " " exhort every one in the congregation to 
 sing ; in every large society let them learn to sing ; recommend 
 our Tune Book every-where." As early as 1742 he issued "A 
 Collection of Tunes set to Music, as sung at the Foundery." 
 He published a small work on " The Grounds of Yocal Music." 
 Three other publications followed these, at intervals, on " Sa- 
 cred Harmony," adapted to " the voice, harpsichord, and or- 
 gan," for he was not opposed to instrumental music in divine 
 worship ; though, for the prevention of disputes in the Socie- 
 ties, he directed them to set up "no organ anywhere till pro- 
 posed in the Conference." It was not long before he could 
 justly boast of the superiority of the Methodist singing over 
 that of the Churches of the Establishment : " Their solemn 
 addresses to God," he says, '"are not interrupted either by the 
 formal drawl of a parish clerk, the screaming of boys, who 
 bawl out what they neither feel nor understand, or the unsea- 
 sonable and unmeaning impertinence of a voluntary on the 
 organ. When it is seasonable to sing praise to God, they do it 
 with the spirit and the understanding also ; not in the miserable, 
 scandalous doggerel of Sternhold and Hopkins, but in psalms 
 and hymns which are both sense and poetry, such as would 
 sooner provoke a critic to turn Christian than a Christian to 
 turn critic. What they sing is, therefore, a proper continua- 
 tion of the spiritual and reasonable service ; being selected for 
 that end, not by a poor humdrum wretch who can scarcely read 
 what he drones out with such an air of importance, but by one 
 who knows what he is about ; not by a* handful of wild, una- 
 wakened striplings, but by a whole serious congregation ; and 
 these not lolling at ease, or in the indecent posture of sitting, 
 
 drawling out one word after another ; but all standing before 
 30 
 
472 THE WESLEY MEMOEIAL VOLUME. 
 
 God, and praising Mm lustily, and with a good courage." The 
 Methodist hymn music early took a high form of emotional 
 expression. It could not be otherwise with a community con- 
 tinually stirred by religious excitement ; it was also a necessity 
 of the rapturous poetry of Charles Wesley, for tame or com- 
 monplace tunes would be absurd with it. Handel found in 
 the Methodist hymns a poetry worthy of his own grand genius, 
 and he set to music those beginning " Sinners, obey the gospel 
 word ! " " O Love divine, how sweet thou art ! " " Kejoice ! 
 the Lord is King." 
 
WESLEYAN HYMN MUSIC, 
 
 ABEL STEVENS, in this volume, has alluded to what Wes- 
 ley did for Church music. His influence upon it was 
 only inferior to his influence upon hymnology. So great was 
 it, Stevens writes, that Wesley soon could justly boast of the 
 superiority of Methodist singing over that of the Establish- 
 ment. Wesleyan hymns were set to music by Handel, and by 
 other great masters of the tuneful art. Among those who gave 
 expression to them in music were Samuel, the youngest son of 
 Charles Wesley the great lyric poet of Methodism and at 
 a more recent date Samuel Sebastian, a son of the former and 
 a grandson of the latter. Both of these were eminent -musical 
 doctors and musicians to the English Court. 
 
 In the Wesleyan " Collection of Hymns," in the " Edition 
 with Tunes," are a number of tunes by this father and 
 son. There Charles's hymn, "And let our bodies part," 
 is sung to the tune " Chichester," composed by his son* 
 Dr. Samuel Wesley; and there his hymn, "Come, O Thou 
 Traveler unknown," is sung to the tune " Wrestling Jacob," 
 composed by his grandson, the late Dr. Samuel Sebastian 
 Wesley. 
 
 But it is not our purpose to write &n essay on Methodist 
 hymn music. We have written what we have solely to intro- 
 duce the letter and the tunes and hymns which follow. The 
 letter was written by Miss Eliza Wesley, of London herself 
 an eminent music teacher to the Editor of THE WESLEY 
 MEMORIAL YOLUME, in compliance with his request to furnish 
 for it several tunes composed by her distinguished father, and 
 by her equally distinguished brother. The tunes "Bristol" 
 
474 THE WESLEY MEMOETAL VOLUME. 
 
 and " Bach " are by her father. The former, Miss Wesley has 
 accompanied with the hymn, " O Thou, to whose all-searching 
 sight," translated from the German of Count Zinzendorf* by 
 her great uncle while he was a missionary in Georgia; the 
 latter, she has accommodated to one of her grandfather's 
 hymns for watchnight, beginning, " Thou Judge of quick and 
 dead." The tune "Celestia" is by her late gifted brother. 
 The letter and the tunes are as follows : 
 
 62 LIVERPOOL ROAD, ISLINGTON, Jun? 2, 1879. 
 
 MY DEAR SIR : 
 
 Our good friend Mr. Stevenson conveyed to me your 
 kind letter. I have had sincere pleasure in complying 
 with your request, and thank you for affording me the oppor- 
 tunity of contributing to so interesting a work. You are, 
 I hope, already in possession of two tunes, "Bristol" and 
 "Bach." To the tune "Bristol" I would suggest tl^e words 
 of hymn, " O Thou to whose all-searching sight ; " to the 
 tune " Bach," " Thou Judge of quick and dead." Should you 
 prefer any other words, pray feel at liberty to exchange them ; 
 both tunes require solemn words. The tune I now forward, 
 by my late brother, is a cheerful melody, but I cannot find an 
 appropriate meter, and have requested Mr. Stevenson's kind 
 assistance. 
 
 With best wishes for the success of your work, 
 
 I remain, dear sir, yours most truly, 
 
 ELIZA WESLEY. ' 
 To Kev. J. O. A. CLARK, LL.D. 
 
 * Mr. George J. Stevenson, M.A., in his " Methodist Hymn Book and its Asso- 
 ciations," ascribes this hymn to Count Zinzendorf ; in the "Hymnal" of the 
 Methodist Episcopal Church it is ascribed to Gerhard Tersteegen ; in " Wesley's 
 Hymns and New Supplement," the Wesleyan "Edition with Tunes," and in the 
 "Collection of Hymns," etc., of the Methodist Episcopal Church, South, it is 
 simply said to be " from the German, translated by J. Wesley," the name of the 
 German poet not being given. EDITOR. 
 
WESLEYAN HYMN Music. 
 
 475 
 
 BRISTOL. L.M. 
 
 SAMUEL WKSLEY, Mus. Doc. 
 
 -J r- =J 
 
 O Thou, to whose all - search - ing sight The dark - ness 
 
 g3E==[ 
 
 & F \ 
 
 
 shin - eth as the light, Search, prove my heart, it pants for 
 
 thee; 
 
 'burst these 
 
 and set. 
 
 it free. 
 
 N *-r \ \ 
 
 Wash out its stains, refine its dross, 
 Nail my affections to the cross ; 
 Hallow each thought ; let all within 
 Be clean, as thou, my Lord, art clean. 
 
 If in this darksome wild I stray, 
 
 Be thou my light, be thou my way : 
 
 No foes, ,no violence I fear, 
 
 No fraud, while thou, my God, art near. 
 
 When rising floods my soul o'erflow, 
 When sinks my heart in waves of woe, 
 Jesus, thy timely aid impart, 
 And raise my head, and cheer my heart. 
 
 Saviour, where'er thy steps I see, 
 Dauntless, untired, I follow thee ; 
 let thy hand support me still, 
 And lead me to thy holy hill. 
 
 If rough and thorny be the way, 
 My strength proportion to my day ; 
 Till toil, and grief, and pain shall cease, 
 Where all is calm, and joy, and peace. 
 
 JOHN WESLEY. 
 
476 
 
 THE WESLEY MEMOEIAL VOLUME. 
 
 BACH. S.M. 
 
 Thli tune if not published. Copied from the original MS. by Miss ELIZA WESLEY. SAMUEL WfiSLET. 
 
 4-T-4- 
 
 
 
 ho - ly joy or guilt - y dread, "We all shall soon ap - pear ; 
 
 Our cautioned souls prepare 
 
 For that tremendous day, 
 And fill us now with watchful care, 
 
 And stir us up to pray : 
 
 To pray, and wait the hour, 
 
 That awful hour unknown, 
 When, robed in majesty and power, 
 
 Thou shalt from heaven come down, 
 The immortal Son of man, 
 
 To judge the human race, 
 With all thy Father's dazzling train, 
 
 With all thy glorious grace. 
 
 
 To damp our earthly joys, 
 
 To* increase our gracious fears, 
 Forever let the archangel's voice 
 
 Be sounding in our ears : 
 The solemn midnight cry, 
 
 Ye dead, the Judge is come; 
 Arise, and meet him in the sky, 
 
 And meet your instant doom. 
 
 may we all be found 
 
 Obedient to thy word, 
 Attentive to the trumpet's sound, 
 
 And looking for our Lord. 
 may we thus insure 
 
 A lot among the blest ; 
 And watch a moment to secure 
 
 An everlasting rest. 
 
 CHARLES WESLEY. 
 
WESLEYAN HYMN Music. 
 
 477 
 
 Tune, "CELESTIA." 11, 10, 11, 10, 9, 11. 
 
 By the late S. 8. WESLEY, Mas. Doc. 
 
 Copied and presented by Miss ELIZA WKSLKY to THE WESLEY MEMORIAL VOLUME. 
 
 Hark, hark, my soul! an - gel-ic songsareswellingO'erearth'sgreennelds,and 
 
 " 
 
 ocean's wave-beat shore : How sweet the truth those blessed strains are tell - ing 
 
 -q m ji 1 -\ 1- 
 
 3 ^-5=3 ad if 
 
 Of that new life when sin shall be no more! An -gels of Je - sus, 
 
 ~ "" ---- - --^---- 
 
 " i i i 
 
 an - gels of light, Sing - ing to wel - come the pilgrims of the night. 
 
 Onward we go, for still we hear them singing, 
 " Come, weary souls, for Jesus bids you come ; " 
 
 And through the dark, its echoes sweetly ringing, 
 The music of the gospel leads us home. 
 
 Angels of Jesus, etc. 
 
 Far, far away, like bells at evening pealing, 
 The voice of Jesus sounds o'er land and sea, 
 
 And laden souls by thousands, meekly stealing, 
 Kind Shepherd, turn their weary steps to thee. 
 
 Angels of Jesus; etc. 
 
 Rest comes at length, though life be long and dreary ; 
 
 The day must dawn, and darksome night be past ; 
 All journeys end in welcome to the weary, 
 
 And heaven, the heart's true home, will come at last. 
 Angels of Jesus, etc. 
 
 Angels, sing on ! your faithful watches keeping ; 
 
 Sing us sweet fragments of the songs above ; 
 Till morning's joy shall end the night of weeping, 
 
 And life's long shadows break in cloudless love. 
 Angels of Jesus, etc. 
 
478 
 
 THE WESLEY MEMOEIAL VOLUME. 
 
 WRESTLING JACOB. 
 
 8. 8. WESLEY, Mus. Doc. 
 
 
 Come, O thou Trav 
 
 - el - er 
 
 unknown, Whom still I hold, but cannot see ; 
 
 
 My com-pa-ny be - fore is gone, And I am left a - lone with thee: 
 
 P 
 
 
 m 
 
 =&fcrj=pj=j= | , i I j= 5 r H _ r _L_^ =q= j =E ^j:=^ a 
 
 I ] 
 
 "With thee all night I mean to stay, And wrestle till the break of day. 
 
 *=*tf '. 
 
 T i r 
 
 I need not tell thee who I am, 
 My sin and misery declare ; 
 
 Thyself hast called me by my name, 
 Look on thy hands, and read it there 
 
 But who, I ask thee, who art thou ? 
 
 Tell me thy name, and tell me now. 
 
 In vain thou strugglest to get free, 
 I never will unloose my hold: 
 
 Art thou the Man that died for me ? 
 The secret of thy love unfold : 
 
 Wrestling, I will not let thee go, 
 
 Till I thy name, thy nature know. 
 
 Wilt thou not yet to me reveal 
 Thy new, unutterable name ? 
 
 Tell me, I still beseech thee, tell ; 
 To know it now resolved I am : 
 
 Wrestling, I will not let thee go, 
 
 Till I thy name, thy nature know. 
 
WESLEYAIST HYMN Music. 479 
 
 What though my shrinking flesh complain, 
 
 And murmur to contend so long ? 
 I rise superior to my pain ; 
 
 "When I am weak, then I am strong : 
 And when my all of strength shall fail, 
 I shall with the God-man prevail. 
 
 Yield to me now, for I am weak, 
 
 But confident in self-despair; 
 Speak to my heart, in blessing speak, 
 
 Be conquered by my instant prayer: 
 Speak, or thou never hence shalt move. 
 And tell me if thy name be Love. 
 
 'Tis Love ! 'tis Love ! thou diedst for me I 
 
 I hear thy whisper in my heart ; 
 The morning breaks, the shadows flee ; 
 
 Pure, universal love thou art : 
 To me, to all, thy bowels move ; 
 Thy nature and thy name is Love. 
 
 My prayer hath power with God ; the grace 
 
 Unspeakable I now receive ; 
 Through faith I see thee face to face, 
 
 I see thee face to face, and live I 
 In vain I have not wept and strove ; 
 Thy nature and thy name is Love. 
 
 I know thee, Saviour, who thou art, 
 
 Jesus, the feeble sinner's Friend ; 
 Nor wilt thou with the night depart, 
 
 But stay and love me to the end : 
 Thy mercies never shall remove ; 
 Thy nature and thy name is Love. 
 
 The Sun of righteousness on me 
 
 Hath rose with healing in his wings : 
 Withered my nature's strength ; from thee 
 
 My soul its life and succor brings : 
 My help is all laid up above ; 
 Thy nature and thy name is Love. 
 
480 THE WESLEY MEMOEIAL VOLUME. 
 
 Contented now, upon ray thigh 
 I halt, till life's short journey end ; 
 
 All helplessness, all weakness, I 
 On thee alone for strength depend, 
 
 Nor have I power from thee to move ; 
 
 Thy nature and thy name is Love. 
 
 Lame as I am, I take the prey ; 
 
 Hell, earth, and sin, with ease o'ercome ; 
 I leap for joy, pursue my way, 
 
 And as a bounding hart fly home, 
 Through all eternity to prove 
 Thy nature and thy name is Love. 
 
WESLEY AND COKE. 
 
 WESLEY had, Tom among the clergy of the Established 
 Church, two ardent and most efficient co-laborers, the 
 saintly John Fletcher and the untiring Thomas Coke. The 
 former, from the year 1757 to the time of his death, was "Wes- 
 ley's confidential friend and counselor, the champion of his theo- 
 logical views, and an example of holiness never excelled. About 
 twenty years after Fletcher's adhesion to Wesley, toward the 
 close of his illustrious career, Coke became the most active and 
 useful of his fellow-laborers. Wesley used to call him his 
 " right hand." In 1777 he united himself to Wesley, attended 
 the Conference, and was stationed the following year in 
 London, where he had a very cordial reception, preached to 
 large congregations, and had many seals to his ministry. 
 
 Thomas Coke was born at Brecon, Wales, in 1747 ; became 
 a gentleman commoner of Jesus College, Oxford, and a year 
 after took orders in the Established Church. He received the 
 degree of Doctor of Civil Laws in 1775. The curacy of South 
 Petherton, Somersetshire, offered itself and was embraced ; and 
 was the field of his clerical ministrations for a few years. 
 But having meanwhile been brought into clearer views and a 
 deeper experience of the spiritual life, his preaching became 
 more earnest. Presently he was charged with being a Meth- 
 odist on account of his uncommon zeal. It was not long be- 
 fore he was excluded, on the ground of his Methodistic procliv- 
 ities, from pulpit and parish. This led him, on further 
 inquiry and after a personal acquaintance with Wesley, to 
 tender his services to him, and join in the great evangelizing 
 movement Wesley was carrying forward. Into this move- 
 ment Coke threw the fervid zeal and unwearying activities of 
 
482 THE WESLEY MEMOEIAL VOLUME. 
 
 his Welsh temperament. In 1782 he was appointed to hold 
 the first session of the Irish Conference ; and from that time 
 he almost invariably presided in that Conference, filling the 
 chair with honor and usefulness for nearly thirty years. 
 
 Dr. Coke rendered very valuable services tq> Wesley in the 
 two measures which gave supreme importance to the English 
 Conference of 1784. The first was the procurement of the 
 enrollment in the High Court of Chancery of the " Deed of 
 Declaration," which defined and gave legal existence to the 
 Methodist Conference. By this measure consistency and per- 
 manence were given to Methodism in Britain. Dr. Coke 
 procured the legal advice according to which the Deed was 
 determined upon ; and drew up, with legal assistance, the 
 instrument, without which the Methodist Societies, after the 
 death of Wesley, would have inevitably fallen into the condi- 
 tion of separate and rival religious communities, and speedily 
 gone into decay. It is very probable that Dr. Coke suggested 
 the whole arrangement. 
 
 The other measure determined on at the Conference of 1784 
 was the consolidation of the American Methodist Societies into 
 the state of a regular, independent Church. The historian of 
 Wesley an Methodism says : " There is scarcely any action 
 which occurred in the long and eventful life of the founder 
 of Methodism of more intrinsic importance than that which 
 effected this great object ; and perhaps not one which has been 
 more fiercely and foully censured. ... If Wesley had accom- 
 plished nothing in the whole course of his laborious and ex- 
 tended life but the organization and consolidation of Method- 
 ism in America, he would be entitled to the highest regards as 
 the APOSTLE OF MODERN TIMES." In America the Methodist 
 Societies had all along been in connection with Wesley. They 
 had been considered quasi-members of the English Church, 
 obtaining, on occasion, the privileges of the sacraments at the 
 hands of the parish clergymen. But at the close of the War of 
 the Revolution the United States were irrevocably separated 
 
WESLEY AND COKE. 483 
 
 from the mother country ; the Episcopalian Establishment was 
 dissolved ; and the control of the Bishop of London ceased in 
 this country. 
 
 Under these circumstances an urgent appeal was sent to 
 Wesley from Francis Asbury, who was the principal preacher 
 among the Methodists in the new Bepublic, entreating him to 
 provide some mode of church government which would meet 
 the urgency of the case. Wesley had been revolving this 
 important matter in his own mind. He had counseled with 
 Fletcher, Coke, and others at this Leeds Conference, in 1784 ; 
 and it was agreed that it was highly important to have some 
 one sent immediately to America, so that the sacraments might 
 be duly administered in the Societies, and a permanent polity 
 be settled. In point of fact, the moment had come when 
 Wesley must settle the question whether he. as the founder, 
 was ready to take the responsibility which the " exigence of 
 necessity" had plainly put upon him. It was one of those 
 critical momenta which form epochs in the history of Chris- 
 tianity. Wesley was equal to the occasion. He braved the 
 obloquy which he well knew his course would in some direc- 
 tions incur. His noble spirit decided in favor of a magnan- 
 imous policy. He gave to American Methodism his own ideal 
 of a Church. He established for it, as we believe, a complete and 
 independent church system, with the episcopal office and order. 
 
 Wesley's views had, indeed, been long settled as to the 
 jure divino theory of apostolical succession. As far back as 
 the fourth conference, held in 1747, there had been a discussion 
 on Church polity, the result of which was set forth in the fol- 
 lowing questions and answers : 
 
 Ques. Are the three orders of bishops, priests, and deacons, 
 plainly described in the New Testament ? 
 
 Am. We think they are, and believe they generally ob- 
 tained in the Church of the apostolic -age. 
 
 Ques. But are you assured that God designed the same plan 
 should obtain in all other Churches, throughout all ages ? 
 
484 THE WESLEY MEMORIAL VOLUME. 
 
 Ans. We are not assured of it, because we do not know that 
 it is asserted in Holy Writ. 
 
 Ques. If the plan were essential to a Christian Church, 
 what must become of all foreign Reformed Churches ? 
 
 Ans. It would follow, they are no part of the Church of 
 Christ, a consequence full of shocking absurdity. 
 
 Ques. In about what age was the divine right of episcopacy 
 first asserted in England ? 
 
 Ans. About the middle of Queen Elizabeth's reign. Till 
 then all the bishops and clergy in England continually allowed 
 and joined in the ministrations of those who were not epis- 
 copally ordained. 
 
 Ques. Must there not be numberless accidental variations in 
 the government of various Churches ? 
 
 Ans. These must be, in the nature of things. As God 
 variously dispenses his gifts of nature, providence, and grace, 
 both the offices themselves and the officers in each ought to 
 be varied from time to time. 
 
 This shows clearly that Wesley had, even at that early 
 period of his career, formed the convictions which governed his 
 subsequent course. There being no particular form of admin- 
 istration made binding by divine prescription in Church gov- 
 ernment, the application of a few great and inviolable princi- 
 ples is left to the godly discretion of those who, in the order of 
 the divine administration, might be called on to act in certain 
 emergencies. In point of fact Wesley, in a sketch of the Origin 
 of Church Government, drawn up about that time, refers to 
 himself as the father and bishop of the whole of the Method- 
 ist Societies, and compares his "assistants" to the ancient 
 "presbyters," and his "helpers" to the ancient "deacons." 
 He professed himself convinced that the three ministerial 
 orders of bishops, elders, and deacons were "reasonable and 
 useful as human-ecclesiastical arrangements," though he denied 
 that they were obligatory by divine law and institution. 
 
 These views and principles are clearly and strikingly formu- 
 
WESLEY ANT> COKE. 485 
 
 lated by the learned and accomplished Dr. Summers, editor of 
 the " Quarterly Review of the Methodist Episcopal Church, 
 South:" 
 
 The eldership is by scriptural precedent, and by the natural course of 
 things as embodying the mass of the mature ministry, the main body 
 and trunk of the ministerial strength and power. As such it is naturally 
 and crudely the undeveloped one order. Just as, naturally and by sacred 
 precedent and expediency, it reserves the diaconate order as its prepara- 
 tory pupilage, so it flowers up into the episcopacy as its concentrated 
 representative order. Fundamentally, there may thus be one order; sub- 
 sidiarily a second order ; and derivatively, yet superior in function, a 
 third order. The ordership and organic permanence is constituted in all 
 three cases, according to sacred precedent, by ordination. The highest 
 of the three orders is especially, as it happens, perpetuated by a series of 
 ordaining hands, passing from predecessor to successor, bishop authen- 
 ticating bishop, as elder does not authenticate elder, or deacon, deacon. 
 Hence, though as derivative it is in origin less an order, and an inferior 
 order, yet, as constituted, it becomes more distinctively an order than 
 either of the other two. The New Testament furnishes, indeed, no 
 decisive precedent of an ordained and permanently fixed superpresby- 
 terial order ; but it does furnish classes and instances of men exercising 
 superpresbyterial authority ; so that pure and perfect parity of office is 
 not divinely enjoined. Such classes and cases are the apostles, perhaps 
 the evangelists St. James of Jerusalem, and Timothy and Titus. Wes- 
 ley held that the episcopate and eldership were so one order that the 
 power constituting an episcopal order inhered in the eldership ; but he 
 did not believe that there lay in the eldership a right to exercise that 
 power without a true providential and divine call. Hence, in his epis- 
 copal diploma given to Coke he announces, " I, John Wesley, think my- 
 self providentially CALLED at this time to set apart some persons for 
 the work of the ministry in America," etc. 
 
 God chooses his agents for the carrying out of his great rule 
 to bless man by man. He authenticates their mission by gifts, 
 spiritual power, and sway over the hearts of men. "Wesley be- 
 came the instrument in the divine hand of a new development 
 of Christianity. His position, to use the expression of Dr. 
 James Dixon, "made him necessarily the patriarch and gov-- 
 ernor of his people every-where." In organization and admin- 
 
486 THE WESLEY MEMOBIAL VOLUME. 
 
 istrative skill no general, statesman, or churchman ever ex- 
 celled him; and as to the silent energy of personal influence, 
 he has never been surpassed by any one known to history. 
 This man stood at the point whence " a new beginning of reg- 
 imen " was to start. Providence placed before him the oppor- 
 tunity to establish a church system which was to carry the 
 Wesleyan proclamation of the gospel not only over the breadth 
 of a continent within the first century of its operations, but to 
 Asia, and Africa, and the palm-girt islands of far-off seas. In 
 God's name let him go forward and set apart, by the imposition 
 of hands, the elders and the missionary bishop for this great 
 work ! That ordination, if Heaven deign to own it, shall, in the 
 name of religion, humanity, and reason, settle the question be- 
 tween mediaeval church theory, with its formal and ritual 
 episcopacy and papal yoke on the one hand, and, on the 
 other, a restored primitive episcopate, with its regularly organ- 
 ized societies of godly members, self-governed, under Christ, 
 and in accordance with his word ; " which, challenging for all 
 its members liberty in the realm of lofty thought, and provid- 
 ing the means of order and activity in the walks of holy love, 
 refuses to own authority or jurisdiction based on any relation 
 beyond itself." 
 
 And thus it came to pass that at Bristol, on the first of 
 September, 1784, Wesley, aided by two ordained ministers of 
 the English Church, set apart, according to the ordinal of that 
 Church, Eichard Whatcoat and Thomas Yasey as deacons ; on 
 the next day he ordained them elders. Afterward, assisted by 
 the presbyters, he ordained Thomas Coke as we claim 
 bishop, calling him, however, superintendent. Coleridge, in 
 his notes on Hooker, makes the following statement : " Hooker 
 was so good a man that it would be wicked to suspect him of 
 knowingly playing the sophist. And yet, strange it is, that he 
 should not have been aware that it was prelacy, not primitive 
 episcopacy the thing, not the name that the Reformers con- 
 tended against; and if the Catholic Church and the national 
 
WESLEY AND COKE. 487 
 
 clergy were (as both parties unhappily took for granted) one 
 and the same, contended against with good reason. Knox's 
 ecclesiastical polity (worthy of Lycurgus) adopted bishops 
 under a different name ; or, rather, under a translation instead 
 of a corruption of the name emoKonoi. He would have had 
 superintendents." 
 
 Wesley's commission of Dr. Thomas Coke is as follows : 
 
 To all to whom these Presents shall come: John Wesley, late Fellow of Lin- 
 coln College in Oxford, Presbyter of the Church of England, sendeth 
 greeting : 
 
 Whereas many of the people in the Southern Provinces of North 
 America, who desire to continue under my care, and still adhere to the 
 Doctrines and Discipline of the Church of England, are greatly distressed 
 for want of ministers to administer the Sacraments of Baptism and the 
 Lord's Supper, according to the usage of the said Church : And whereas 
 there does not appear to be any other way of supplying them with 
 ministers : 
 
 Know all men that I, John Wesley, think myself to be providentially 
 called at this time to set apart some persons for the work of the ministry 
 in America. And, therefore, under the protection of Almighty God, and 
 with a single eye to his glory, I have this day set apart as a superin- 
 tendent, by the imposition of my hands and prayer, (being assisted by 
 other ordained ministers,) Thomas Coke, Doctor of Civil Law, a Presby- 
 ter of the Church of England, and a man whom I judge to be well qual- 
 ified for that great work. And I do hereby recommend him to all whom 
 it may concern as a fit person to preside over the flock of Christ. In 
 testimony whereof I have hereunto set my hand and seal this second day 
 of September, in the year of our Lord one thousand seven hundred and 
 eighty-four. 
 
 7 
 
 Wesley immediately sent Coke thus commissioned, and the 
 two elders, on their mission to America, with instructions to 
 organize a Church, and to ordain Asbury as joint superintend- 
 ent. He furnished them, also, with a "Sunday Service," or 
 liturgy, little differing from that of the Church of England ; a 
 
 31 
 
 - 
 
488 THE WESLEY MEMOEIAL VOLUME. 
 
 collection of psalms and hymns, and also the " Articles of 
 Religion." Upon their arrival in America a special Con- 
 ference was convened, and on December 27th sixty traveling 
 preachers assembled in the City of Baltimore. Dr. Coke took 
 the chair, and presented a letter from Wesley, written eight 
 days after the ordinations, setting forth the grounds of what he 
 had done and advised. After the consideration of this letter it 
 was, 'with no dissenting voice, regularly and formally agreed to 
 form a Methodist Episcopal Church, making the episcopal 
 office elective, and the superintendent or bishop amenable to 
 the body of ministers and preachers. Asbury refused the high 
 office to which Wesley had appointed him unless it was ratified 
 by the Conference ; and, in accordance with the act of organ- 
 ization, both he and Coke were formally and unanimously 
 chosen as " superintendents." On the second day of the session 
 Asbury was ordained deacon, elder on the third, and superin- 
 tendent on the fourth ; Coke being assisted by Whatcoat and 
 Yasey, and also by Otterbein, a personal friend of Asbury and 
 a minister in the German Reformed Church. Twelve preach- 
 ers were ordained elders, and one deacon. 
 
 Thus was it the rare fortune of Thomas Coke to be the 
 honored instrument of transmitting from the illustrious founder 
 to the pioneer bishop that church system in the institutions of 
 which autonomy, homogeneity, and strength have been secured, 
 together with the conservation of all the cardinal doctrines of 
 the faith, the same forms of worship and principles of dis- 
 cipline, and the spring of a constant, aggressive, mighty evan- 
 gelization. THOMAS COKE is one of the few elect names enjoy- 
 ing the privilege of immortality. 
 
 The main intention of Wesley in sending Coke to America 
 was, as we have seen, and as we believe, to originate an Epis- 
 copal Church, autonomous, and capable of perpetuating itself 
 as well as working its own machinery. This had been accom- 
 plished by the ordination of deacons and elders, and of Francis 
 Asbury as bishop. Coke remained in the United States until 
 
WESLEY AND COKE. 489 
 
 the following summer, attending with Bishop Asbury the 
 sions of the few Annual Conferences, (there were six in 1796,) 
 and traveling extensively through the country. It was very 
 competent for a man of Asbury' s vigor and activity to do the 
 work of a bishop at that early day, and, consequently, there 
 was no urgent necessity that Coke should remain permanently. 
 He accordingly returned to England. He made afterward 
 eight visits to America, bearing the expenses of these voyages 
 out of his private means. At the General Conference of 1804 
 permission was granted Coke, at his own request, to return to 
 England, subject to recall if his episcopal services were needed ; 
 and at the subsequent General Conference this permission was 
 continued, at the special request of the British Conference. 
 There were tnen only eight Annual Conferences in the 
 Methodist Episcopal Church, and no urgent demand for 
 episcopal service beyond what was at the command of the 
 Church. 
 
 When in England Coke was the soul of the new missionary 
 enthusiasm which was beginning to throb in the Methodism of 
 the opening nineteenth century. He traversed England and 
 Scotland, preaching, and soliciting money from door to door 
 for the missions he was establishing and enlarging in Nova 
 Scotia, in the West India archipelago, at Gibraltar, and at 
 Sierra Leone, besides home mission-fields in Wales, and in 
 destitute parts of England and Ireland. To this home depart- 
 ment, in 1808, thirty-five missionaries were appointed. They 
 tell of a certain captain of a man-of-war, in the English naval 
 service, on whom Coke had called, introducing fhe condition 
 of these missions, and requesting, very politely, a donation. 
 This he received gratefully, and retired. The captain, who 
 knew nothing of Dr. Coke, in conversation with a friend some 
 hours afterward, said, " Pray, sir, do you know any thing of a 
 little fellow who calls himself Dr. Coke, and who is going 
 about begging money for missionaries to be sent among the 
 slaves ? " "I know him well," was the reply. " He seems," 
 
490 THE WESLEY MEMOEIAL VOLUME. 
 
 rejoined the captain, " to be a heavenly-minded little devil ; he 
 coaxed me out of two guineas this morning." 
 
 Long, however, before the opening of the nineteenth cent- 
 ury, Coke was actively engaged in foreign mission schemes, as 
 Coke's following letter to Mr. Fletcher, which was accompan- 
 ied by his " Plan " for carrying the gospel to the " heathens," 
 abundantly shows : 
 
 NEAR PLYMOUTH, January 6, 1784. 
 
 MY VERY DEAR SIR : Lest Mr. Parker should neglect to send you one 
 of our plans for the establishing of foreign missions, I take the liberty of 
 doing it. Ten subscribers more, of two guineas per annum, have 
 favored me with their names. If you can get a few subscribers more, 
 we shall be obliged to you. 
 
 We have now a very wonderful outpouring of the Spirit in the west 
 of Cornwall. I have been obliged to make a winter campaign of it, and 
 preach here and there out of doors. 
 
 I beg my affectionate respects to Mrs. Fletcher. 
 
 I entreat you to pray for your most affectionate friend and brother, 
 
 A PLAN OF THE SOCIETY FOE THE ESTABLISHMENT OF 
 MISSIONS AMONG THE HEATHENS.* 
 
 I. Every person who subscribes two guineas yearly, or more, is to be 
 admitted a member of the Society. 
 
 II. A general meeting of the subscribers shall be held annually, on 
 the last Tuesday in January. 
 
 III. The first general meeting shall- be held on the last Tuesday in 
 January, 1784, at No. 11, in "West-street, near the Seven Dials, London, 
 at three o'clock in the afternoon. 
 
 IV. At every general meeting a committee of seven, or more, shall be 
 chosen by the majority of the subscribers, to transact the business of 
 the Society for the ensuing year. 
 
 V. The general meeting shall receive and examine the accounts of the 
 
 * The original of this document and of Dr. Coke's autograph letter to Mr. 
 Fletcher, as well as of Wesley's commission to Dr. Coke, are now in the possession 
 of Mr. Samuel D. Waddy, Q.C., M.P., of London. Photo-lithographs of these doc- 
 uments Mr. Waddy gave to me while I was in London. EDITOR. 
 
WESLEY AND COKE. 491 
 
 Committee for the preceding year, of all sums paid to the use of the 
 Society, of the purposes to which the whole or any part thereof shall 
 have been applied, and also the report of all they have done, and the 
 advices they have received. 
 
 VI. The Committee, or the majority of them, shall have power, first, to 
 call in the sums subscribed, or any part thereof, and to receive all col- 
 lections, legacies, or other voluntary contributions. Secondly, to agree 
 with any they shall approve, who may offer to go abroad, either as mis- 
 sionaries or in any civil employment. Thirdly, to procure the best 
 instruction which can be obtained for such persons, in the language of 
 the country for which they are intended, before they go abroad. 
 Fourthly, to provide for their expenses, in going and continuing abroad, 
 and for their return home, after such time and under such circumstances 
 as may be thought most expedient. Fifthly, to print the Scriptures, or 
 so much thereof as the funds of the Society may admit, for the use of any 
 heathen country: And, sixthly, to do every other act which to them 
 may appear necessary, so far as the common stock of the Society will 
 allow, for carrying the design of the Society into execution. 
 
 VII. The Committee shall keep an account of the subscribers' names, 
 and all sums received for the use of the Society, together with such ex- 
 tracts of the entries of their proceedings and advices as may show those 
 who are concerned all that has been done both at home and abroad; 
 which statement shall be signed by at least three of the Committee. 
 
 VIII. The Committee for the new year shall send a copy of the report 
 for the past year, to all the members of the Society who were not pres- 
 ent at the preceding General Meeting, and (free of postage) to every 
 clergyman, minister, or other person, from whom any collection, legacy, 
 or other benefaction shall have been received, within the time concern- 
 ing which the report is made. 
 
 IX. The Committee, if they see it necessary, shall have power to 
 choose a secretary. 
 
 X. The Committee shall at no time have any claim on the members 
 of the Society, for any sum which may exceed the common stock of 
 the Society. 
 
 N. B. Those who subscribe before the first general meeting, and to 
 whom it may not be convenient to attend, are desired to favor the gen- 
 eral meeting by letter (according to the above direction) with any im- 
 portant remarks which may occur to them on the business, that the sub- 
 scribers present may be assisted as far as possible, in settling the rules 
 of the Society to the satisfaction of all concerned. 
 
492 THE WESLEY MEMORIAL VOLUME. 
 
 We have been already favored with the names of the following sub- 
 scribers, viz. : 
 
 g. d, 
 
 Dr. Coke 2 2 
 
 Eev. Mr. Simpson, of Macclesfleld 2 2 
 
 Kev. Mr. Bickerstaff, of Leicester 2 2 
 
 Mr. Eose, of Dorking 2 2 
 
 Mr. Hortou, of London 2 2 
 
 Mr. Eyley, of London 2 2 
 
 Mr. Eiddsdale, of London 2 2 
 
 Mr. Jay, of London 2 2 
 
 Mr. Dewey, of London 2 2 
 
 Mr. Mandell, of Bath 2 2 
 
 Mr. Jaques, of Wallingford 2 2 
 
 Mr. batting, of High Wickham 2 2 
 
 Mr. John Clarke, of Newport, in the Isle 
 
 of Wight 2 2 
 
 s.d. 
 
 Miss Eliza Johnson, of Bristol 2 2 
 
 Mr. Barton, of the Isle of Wight 2 2 
 
 Mr. Hi-nry Brooke, of Dublin 220 
 
 Master and Miss Blashford, of Dublin ... 4 4 
 
 Mrs. Kirkover. of Dublin 2 2 
 
 Mr. Smith, Eussia Merchant, of London. 5 5 
 
 Mr. D'Olier, of Dublin 2 2 
 
 Mrs. Smyth, of Dublin 220 
 
 The Eev. Mr. Fletcher, of Madeley 2 2 
 
 Miss Salmon 220 
 
 Mr. Houlton, of London, an occasional 
 
 subscriber 10 10 
 
 Mrs. King, of Dublin.. 220 
 
 6(5 3 
 TO ALL THE REAL LOVERS OF MANKIND. 
 
 The present institution is so agreeable to the finest feelings of piety 
 and benevolence, that little need be added for its recommendation. The 
 candid of every denomination (even those who are entirely unconnected 
 with the Methodists, and are determined so to be) will acknowledge 
 the amazing change which our preaching has wrought upon the ig- 
 norant and uncivilized, at least throughout these nations ; and they will 
 admit that the spirit of a missionary must be of the most zealous, most 
 devoted, and self-denying kind : nor is any thing more required to consti- 
 tute a missionary for the heathen nations, than good sense, integrity, 
 great piety, and amazing zeal. Men possessing all these qualifications 
 in a high degree we have among us, and I doubt not but some of these 
 will accept of the arduous undertaking, not counting their lives dear, if 
 they may but promote the kingdom of Christ, and the present and eternal 
 welfare of their fellow-creatures. And we trust nothing shall be want- 
 ing, as far as time, strength, and abilities, will admit, to give the fullest 
 and highest satisfaction to the promoters of the plan, on the part of 
 Your devoted servants, . THOMAS COKE, 
 
 THOMAS PARKER. 
 
 Those who are willing to promote the institution are desired to send 
 their names, places of abode, and sums subscribed, to the Rev. Dr. Coke, 
 in London, or Thomas Parker, Esq., Barrister at Law, in York.* 
 
 In 1805 Coke was married to a lady eminent for piety and 
 liberality, the only surviving child -of a wealthy solicitor of 
 
 * Coke's "Plan" shows that a Foreign Missionary Society was organized by 
 Coke eight years before the Baptist Foreign Missionary Society in 1792. 
 
WESLEY AND COKE. 493 
 
 Bradford, who had bequeathed her an ample fortune. This 
 lady sympathized heartily with all the large and liberal views 
 of her husband ; and plentiful means were put at the dis- 
 posal of this noble-hearted " foreign minister " of Method- 
 ism. The missionary work went on enlarging year after year, 
 intrusted almost entirely to his care. 
 
 In 1806, while traveling in Cornwall, Coke obtained from 
 Colonel Sandys, a gentleman who had served twenty years in 
 the East Indies, much information with respect to the religious 
 state of the country, and the prospects of Christian missions 
 there. This led to communication with Dr. Buchanan, who 
 was a relative of Colonel Sandys, and who gave further infor- 
 mation. The result of his inquiries led to an application to the 
 Conference, in 1813, for leave to initiate a mission to India. 
 His estimable wife had died two years and a half before this. 
 
 Dr. Coke was now in his sixty-seventh year, but with a zeal 
 which age could not quench or obstructions baffle. With a 
 magnificence of moral daring, ever forgetting the things which 
 were behind, like a racer in full course and nearing the goal, 
 his spirit caught inspiration from successes already won, and 
 from the prize growing luminous before the eye of his hope. 
 He saw India, the populous realm where idolatry and panthe- 
 ism had reigned from time immemorial, enlightened by the 
 gospel ; its foul and bloody superstition subverted ; the shrines 
 of its idols deserted Domos Ditis vacuas et inanity regna. 
 
 With faith's vision of the reign of the Son of God made 
 wide as the world, the heathen his inheritance, and the utter- 
 most parts of the earth his possession ; ages of peace gliding 
 on, and the earth full of the knowledge of the Lord, Coke 
 longed to plant a mission in Ceylon, the ancient Taprobana ; 
 an island that seemed to be the key to a far-extending line of 
 aggressive missionary operations in the interior of India. With 
 these feelings he proposed his plans to the Conference. There 
 was opposition. Benson, with vehemence, declared that "it 
 would be the ruin of Methodism." Some thought the under- 
 
494 THE WESLEY MEMORIAL VOLUME. 
 
 
 taking too arduous for his time of life ; some thought he 
 
 could not be spared from the support of the missions already 
 established; others spoke of the embarrassed financial condi- 
 tion of the Connection. " Yet," says the historian, " when 
 the doctor detailed the providential circumstances which led 
 him to desire the establishment of this mission, the favora- 
 ble disposition which some men in power had manifested to- 
 ward the proposed object, the reasons which led him to visit 
 the eastern regions of the globe, and especially when he pre- 
 sented himself and six other preachers who were prepared 
 to dare all the dangers of the enterprise, and added, boldly 
 and generously, that if the Connection could not consistently 
 bear the expense of the undertaking he was prepared, out 
 of his own private fortune, to defray the expense of the out- 
 fit to the extent of 6,000, his brethren were alike amazed 
 at the magnitude of the work and the manner in which it had 
 been laid open to their efforts ; and, awed into acquiescence by 
 such a splendid example of devotion and generosity, gave 
 their consent. It was, therefore, resolved, ' That the Confer- 
 ence authorizes and appoints Dr. Coke to undertake a mission 
 to Ceylon and Java, and allows him to take with .him six mis- 
 sionaries, exclusively of one for the Cape of Good Hope.' " * 
 
 It may be questioned whether a grander scene was ever 
 witnessed in the deliberations of a Conference. Grand 
 old captain ! Never shall you see the missionary host retreat, 
 with banners furled and " despair their dirge ! " 
 
 The voyage of the missionaries to India was commenced 
 January 2, 1814. The fleet was composed of eight regular 
 Indiamen and twenty smaller vessels, under the convoy of 
 three ships of war. On April twentieth they rounded the 
 Cape of Good Hope. On May second Coke complained of a 
 little indisposition. On the morning of the third his servant 
 knocked at his cabin door ; receiving no reply he opened it r 
 
 * SMITH'S " History of Wesleyan Methodism," vol. ii, p. 641. 
 
WESLEY AND COKE. 495 
 
 and entering, found the mortal remains of this great man life- 
 less and cold on the cabin floor. He had died of apoplexy. 
 His remains were committed to the deep with all solemnity, Mr. 
 Harvard, one of the missionaries, reading the burial service.* 
 
 It is useless to attempt to fathom the inscrutable provi- 
 dence of God. The life-work of Coke was accomplished. 
 The profound sensation awakened by the unexpected death 
 of the leader of a great religious movement on Asia was 
 the occasion of rousing the whole Wesleyan Church to 
 meet the emergency. Certainly no man since Wesley's death, 
 up to that of Coke, had exercised an influence so wide and 
 profound on all Methodism. Richard Watson says: "The 
 work in which Dr. Coke's soul had so greatly delighted, and 
 in the prosecution of which he died, seemed to derive new 
 interest from those retrospections to which the contempla- 
 tion of his life, character, and labors necessarily led ; and his 
 loss, while it dictated the necessity of the exertions of the 
 many to supply the efforts of one, diffused the spirit of holy 
 zeal with those regrets which consecrated his memory." 
 
 Missionary societies were formed in the principal cities of 
 England ; public meetings were held ; a more general concern 
 for the conversion of the heathen was awakened ; and plans 
 were adopted for a permanent and enlarging supply of money 
 for the enlarging field of foreign missionary operations. In 
 point of fact there has never, since the days of the apostles, 
 been a period richer in missionary development and results 
 than that which has elapsed from Dr. Coke's death to the 
 present time. 
 
 And yet, with all the united and even formidable effort 
 made during most of the present century, little more has 
 been done than to occupy important positions and multiply 
 
 * When Bishop Asbury heard of the death of Dr. Coke, he wrote in his journal : 
 " Dr. Coke, of blessed mind and soul, of the third branch of Oxonian Methodists, 
 a gentleman, a scholar, and a bishop to us. As a minister of Christ, in zeal, in 
 labor, and in services, the greatest man in the last century." EDITOR. 
 
496 THE WESLEY MEMORIAL VOLUME. 
 
 facilities for ultimate and entire conquest. Nevertheless, as 
 Harris finely puts it : " The unseen is greater far than that 
 which appears. The missionary has been planting the earth 
 with principles ; and these are of as much greater value than 
 the visible benefits which they have already produced as the 
 tree is more valuable than its first year's fruit. He who, in the 
 strength of God, conveys a great truth to a distant region, or 
 puts into motion a divine principle, has performed a work of 
 which futurity alone can disclose the benefits." 
 
 What may not the close of the twentieth century witness ? 
 With a firm adherence to the purpose and agencies of the gos- 
 pel amid the mighty collisions of opinion which forbid all fur- 
 ther stagnation with the favor of a general opinion on the side 
 of missionary operations, and the world open to the two great 
 English-speaking missionary nations with a Bible translated 
 into all tongues, and the British and American Bible Societies 
 putting the book thus translated into universal circulation at 
 the minimum cost with general, cordial Christian co-opera- 
 tion, contributing diversified facilities and varied services 
 with a native ministry, the fruit of past missionary labors, and 
 a power of self-support that is the prophecy of rapid increase 
 as well as the ground of stability in fine, with the truth of 
 God, the unlimited redemption of Christ, the power of the 
 Holy Ghost, the force of prayer, the life of religion enhanced 
 in the experience, sympathies, benevolent gifts, and activities 
 of Christendom, the providence of God on our side, and the 
 whole Church in missionary action, what may not our sons 
 and successors see ? 
 
 But not until the books of universal history are opened at 
 the last day, and the far-reaching and ultimate results of 
 human character and action are disclosed, will it be known how 
 much the nineteenth century, and all succeeding centuries, 
 down to the last syllable of recorded time, owe to two men 
 JOHN WESLEY and THOMAS COKE. 
 
WESLEY AND ASBUKY. 
 
 JF I had been requested to write a duogra/ph under this head- 
 ing, for a separate publication, I should want a much larger 
 space than can be afforded in this Memorial Yolume. In that 
 case I should have had to go minutely into the biography of 
 each of these distinguished men. But as this is one of a series of 
 memorial essays, treating of ecumenical Methodism, my duty 
 seems to be limited to a notice of Wesley and Asbury as the 
 acknowledged leaders of Methodism the former in Great 
 Britain and its dependencies, and the latter in America. This 
 is recognized by Wesley himself. In a characteristic letter to 
 Asbury, dated London, September 20, 1788, two or three 
 years before Wesley's death, and four years after the Method- 
 ist Episcopal Church in America was organized, he says : 
 
 There is, indeed, a wide difference between the relation wherein you 
 stand to the Americans, and the relation wherein I stand to all the 
 Methodists. You are the older brother of the American Methodists ; I 
 am, under God, the father of the whole family. Therefore I naturally 
 care for you all in a manner no other person can do. Therefore I, in a 
 measure, provide for you all. 
 
 At that very time Asbury was the recognized leader, and 
 destined to be the father, of American Methodism. 
 
 It may be interesting to note the points of resemblance and 
 difference between these two men in their parentage and 
 family, as well as their intellectual and moral character and 
 attainments. 
 
 John Wesley was the son of the Kev. Samuel Wesley, 
 rector of Epworth, Lincolnshire, where he was born June 17, 
 1703. His father was a High-Churchman, devout, learned, 
 
498 THE WESLEY MEMOKIAL VOLUME. 
 
 and laborious, a respectable poet, and a prolific autlior. 
 mother, Susanna Wesley, was a daughter of the Eev. Samuel 
 Annesley, one of the most learned and pious of the Puritan 
 divines, who transmitted many of his admirable qualities of 
 mind and heart to his daughter. Her superior it would be 
 difficult to find. 
 
 Wesley's training, in childhood at home, in boyhood at the 
 Charter House, in early manhood at Oxford, was thorough ; 
 and his acquirements in all branches of science and literature 
 then taught were rare. He had a mind capable of mastering 
 with ease every subject to which it was applied. His piety 
 was deep and earnest : at first it was tinctured with asceticism, 
 but it gradually expanded into a most healthful, cheerful, 
 Catholic character, inferior to few, if any, to be found in the 
 annals of the Church. His zeal was what Charles Wes- 
 ley called "the pure flame of love." It was what Charles 
 has also called a " yearning pity for mankind," a " burning 
 charity ; " it was an all-consuming desire to promote the 
 glory of God, like that which induced his great Exemplar to 
 say, "The zeal of thy house hath eaten me up." All this 
 qualified Wesley for the part he was to act as the prime 
 mover in the great religious reformation of the eighteenth 
 century. 
 
 Unless a man were inspired, as were the apostles and evan- 
 gelists, it is safe to say that he could not be " master of the 
 situation " adequate to the task to which Wesley was called 
 if he had not Wesley's logical, legislative mind, vast stores of- 
 information, and magnetic power over those who were brought 
 under his influence. 
 
 Look at the men who have figured in history, then look at 
 the work which Wesley wrought, and say who could have filled 
 his place. The man is not to be found. 
 
 " His life was gentle ; and the elements 
 
 So mixed in him, that nature might stand up, 
 
 And say to all the world, This is a man ! " 
 
WESLEY AND ASJBURY. 499 
 
 I am not writing a eulogy of John Wesley ; that is not my 
 object. I am merely stating the result of a more than ordinary 
 study of Wesley's life and labors, and the impression he has 
 made upon the world ; and this is my conviction, that God 
 raised him up and endowed him for the special work which 
 he performed. 
 
 Many lives of Wesley have been written the best, perhaps, 
 is that unique autobiography, his journal, which is of tran- 
 scendent interest, and which, together with his letters, ser- 
 mons, and other works, affords us ample means of judging of 
 his character, and the place he is destined to fill in the history 
 of the Church. 
 
 Francis Asbury was one of Wesley's most devoted followers. 
 He imbibed his .spirit, emulated his zeal, and was, like him, 
 more abundant in labors than any other man of his age. But 
 it is obvious that Asbury could not have performed Wesley's 
 work; and it is not too much to say, Wesley could not have 
 performed Asbury's. God raised up and glorified the latter 
 for his peculiar work, as he did the former for his. 
 
 Several lives and sketches of Asbury have been written, by 
 far the best being that of Bishop Wightman, in. " Biographical 
 Sketches of Itinerant Ministers." But he who would have a 
 full and correct view of Asbury's character and work must 
 read his journal. This is a work as remarkable as Wesley's, 
 but O, how different ! It is simple, inartistic, repetitious ; and 
 its crudeness is unrelieved by judicious editing of which he 
 himself complains in regard to the portions which were pub- 
 lished before his death. But it is a faithful record of his life 
 and times. 
 
 I have been favored with some of his autograph letters, 
 which have aided me in forming a judgment of his character. 
 In addition to this I enjoyed a personal acquaintance with some 
 of the fathers and mothers of the Church in New York, Phil- 
 adelphia, Baltimore, Washington, Charleston, etc., from whom 
 I derived much information concerning this apostolic man. 
 
500 THE WESLEY MEMORIAL VOLUME. 
 
 Fortunately, we have from his own pen an account of his 
 parentage and early life. In his journal, July 1792, he says : 
 
 I was born in Old England, near the foot of Harnpstead Bridge, in the 
 parish of Handsworth, about four miles from Birmingham, in Stafford- 
 shire, and, according to the best of my after- knowledge, on the 20th or 
 21st day of August, in the year of our Lord 1745. 
 
 My father's name was Joseph, and my mother's Elizabeth, Asbury ; 
 they were people in common life ; were remarkable for honesty and in- 
 dustry, and had all things needful to enjoy. Had my father been as sav- 
 ing as laborious he might have been wealthy. As it was, it was his 
 province to be employed as a farmer and gardener by the two richest 
 families in the parish. My parents had but two children, a daughter 
 called Sarah, and myself. My lovely sister died in infancy ; she was a 
 favorite, and my dear mother, being very affectionate, sunk into deep 
 distress at the loss of a darling child, from which she was not relieved 
 for many years. It was under this dispensation that God was pleased to 
 open the eyes of her mind, she living in a very dark, dark, dark day 
 and place. She now began to read almost constantly when leisure pre- 
 sented the opportunity. When a child, I thought it strange rny mother 
 should stand by a large window poring over a book for hours together. 
 From my childhood, I may say, I have neither 
 
 dared an oath, nor hazarded a lie. 
 
 The love of truth is not natural, but the habit of telling it I acquired 
 very early ; and so well was I taught, that my conscience would never 
 permit me to swear profanely. I learned from my parents a certain form 
 of words for prayer, and I well remember my mother strongly urged my 
 father to family reading and prayer ; the singing of psalms was much 
 practiced by them both. My foible was the ordinary foible of children 
 fondness for play ; but I abhorred mischief and wickedness, although my 
 ntates were among the vilest of the vile for lyiug, swearing, fighting, 
 and whatever else boys of their age and evil habits were likely to be 
 guilty of; from such society I very often returned home uneasy and mel- 
 ancholy; and although driven away by my better principles, still I 
 would return, hoping to find happiness where I never found it. Some- 
 times I was much ridiculed, and called "Methodist parson," because my 
 mother invited any people who had the appearance of religion to her 
 house. 
 
 I was sent to school early, and began to read the Bible between six 
 
WESLEY AND ASBURY. 501 
 
 and seven years of age, and greatly delighted in the historical part of it. 
 My school-master was a great churl, and used to beat me cruelly ; this 
 drove me to prayer, and it appeared to me that God was near to me. 
 My father, having but the one son, greatly desired to keep me at 
 school, he cared not how long ; but in this design he was disappointed ; 
 for my master, by his severity, had filled me with such horrible dread, 
 that with me any thing was preferable to going to school. I lived some 
 time in one of the wealthiest and most ungodly families we had in the 
 parish ; here I became vain, but not openly wicked. Some months after 
 this I returned home, and made my choice, when about thirteen years 
 and a half old, to learn a branch of business, at which I wrought about 
 six years and a half. During this time I enjoyed great liberty, and in 
 the family was treated more like a son or an equal than an apprentice. 
 
 Soon after I entered on that business God sent a pious man, not a 
 Methodist, into our neighborhood, and my mother invited him to our 
 house. By his conversation and prayers I was awakened before I was 
 fourteen years of age. It was now easy and pleasing to leave my com- 
 pany, and I began to pray morning and evening, being drawn by the 
 cords of love as with the bands of a man. I soon left our blind priest 
 and went to West-Bromwich Church : there I heard Ryland, Stilling- 
 fieet, Talbot, Bagnall, Mansfield, Haweis, and Venn great names, and 
 esteemed gospel ministers. I became very serious, reading a great deal 
 Whitefield's and Cennick's sermons, and every good book I could meet 
 with. It was not long before I began to inquire of my mother Who, 
 Where, What, were the Methodists. She gave me a favorable account, 
 and directed me to a person that could take me to Wednesbury to hear 
 them. I soon found this was not the Church, but it was better. The 
 people were so devout men and women kneeling down saying Amen. 
 Now, behold! they were singing hymns sweet sound! Why, strauge 
 to tell, the preacher had no prayer-book, and yet he prayed wonderfully ! 
 What was yet more extraordinary, the man took his text and had no 
 sermon-book. Thought I, This is wonderful, indeed. It is certainly a 
 strange way, but the best way. He talked about confidence, assurance, 
 etc., of which all my flights and hopes fell short. I had no deep con- 
 victions, nor had I committed any deep, known sins. At one sermon, 
 some time after, my companion was powerfully wrought on ; I was ex- 
 ceedingly grieved that I could not weep like him; yet I knew myself to 
 be in a state of unbelief. On a certain time, when we were praying in 
 my father's barn, I believed the Lord pardoned my sins and justified my 
 soul; but my companion reasoned me out of this belief, saying, "Mr. 
 
502 THE WESLEY MEMORIAL VOLUME. 
 
 Mather said a believer was as happy as if he was in heaven." I thought 
 I was not as happy as I would be there, and gave up my confidence, and 
 that for months; yet I was happy, free from guilt and fear, and had 
 power over sin, and felt great inward joy. After this, we met for read- 
 ing and prayer, and had large and good meetings, and were much perse- 
 cuted, until the persons at whose houses we held them were afraid, and 
 they were discontinued. I then held meetings frequently at my father's 
 "house, exhorting the people there, as also at Sutton Colefield, and 
 several souls professed to find peace through my labors. I met class 
 awhile at Bromwich-Heath, and met in band at Wednesbury. I had 
 preached some months before I publicly preached in the Methodist meet- 
 ing-houses; when my labors became more public and extensive, some 
 were amazed, not knowing how I had exercised elsewhere. Behold me 
 now, a local preacher! the humble and willing servant of any and of 
 every preacher that called on me by night or by day; being ready, with 
 hasty steps, to go far and wide to do good, visiting Derbyshire, Stafford- 
 shire, Warwickshire, Worcestershire, and, indeed, almost every place 
 within my reach, for the sake of precious souls ; preaching, generally, 
 three, four, and five times a week, and at the same time pursuing my 
 calling. I think when I was between twenty-one and twenty-two years 
 of age I gave myself up to God and his work, after acting as a local 
 preacher near the space of five years; it is now the 19th of July, 1792. 
 I have been laboring for God and souls about thirty years, or upward. 
 
 Sometime after I had obtained a clear witness of my acceptance with 
 God, the Lord showed me, in the heat of youth and youthful blood, the 
 evil of my heart ; for a short time I enjoyed, as I thought, the pure and 
 perfect love of God ; but this happy frame did not long continue, al- 
 though, at seasons, I was greatly blessed. While I was a traveling 
 preacher in England I was much tempted, finding myself exceedingly 
 ignorant of almost every thing a minister of the gospel ought to know. 
 How I came to America, and the events which have Ijappened since, my 
 journal will show. 
 
 From other sources we learn that " the branch of business 
 at which he wrought " was the making of " buckle-chapes." 
 
 Asbury's early associations were not, like Wesley's, among 
 gentlemen, scholars, and divines ; but they were such as emi- 
 nently fitted him for the work to which he was subsequently 
 called, and which he so well performed. 
 
 It is difficult to settle the terminus a quo of Wesleyan Meth- 
 
WESLEY AND ASBURY. 503 
 
 odism. Wesley himself did not settle it. In November, 1729, 
 while at Oxford, he and his brother, and Messrs. Morgan and 
 Kirkman, formed a society for their own spiritual improve- 
 ment. The wits of Oxford dubbed it with the old nickname 
 of " Methodist," and ridiculed John Wesley as " the father of 
 the Holy Club." Hervey, Ingham, and a few others joined 
 this society ; but it was soon dissolved. In 1739 a society was 
 organized by Wesley in London ; this is considered the nucleus 
 of " the United Society," which was developed into the Wes- 
 leyan Methodist Society of Great Britain and its dependencies, 
 and the Methodist Episcopal Church in America, which was 
 organized by Wesley's direction in 1784, nearly seven years 
 before his death. 
 
 The work which Wesley accomplished is simply stupendous. 
 I shall not here attempt to review it or describe it. I shall not 
 even refer to the records of it in his journal his epitaph at 
 City Road, his memorial tablet in Westminster Abbey, or the 
 Wesley Monumental Church in Savannah if you want to see 
 it, " Ciroumvpice ! " 
 
 The labors of Asbury are not so well known as those of 
 Wesley even in America ; yet we are safe in affirming that 
 for half a century they were as incessant, and, in their sphere, 
 as important and fruitful as those of his illustrious exemplar. 
 
 In August, 1771, Asbury offered himself at the British Con- 
 ference as a missionary to America, and was accepted by Wes- 
 ley. He " had not one penny of money " when he joined his 
 colleague, Richard Wright, in Bristol, after taking leave of his 
 parents and other friends, preparatory to his embarkation. 
 Friends furnished him with clothes and 10. They embarked 
 September 2, and reached Philadelphia October 27. I remem- 
 ber a trustworthy tradition which I heard over forty years ago, 
 that when he landed he exclaimed, " This is the country for 
 me ; here I shall end my days ! " A sentiment of this sort fre- 
 quently speaks out in his journal. 
 
 He felt that he had a divine call to America, and he became 
 32 
 
504 THE WESLEY MEMORIAL VOLUME. 
 
 intensely American ; hence when other British missionaries re- 
 turned to England, at the time of the Eevolution, the thought 
 of doing so never entered his head. This will explain several 
 passages in his history. 
 
 Asbury entered immediately and earnestly on* the great work 
 which he had undertaken ; and as he gave proof of his great 
 executive ability, the next year "Wesley appointed him his gen- 
 eral assistant ; that is, he invested him with power to supervise 
 all the Societies and preachers in America. This is modestly 
 noted in his journal, September 10, 1772 : 
 
 I received a letter from Mr. Wesley, in which he required a strict at- 
 tention to discipline, and appointed rne to act as his assistant. 
 
 
 .In 1773 Wesley sent over two more missionaries, Messrs. 
 
 Eankin and Shadford ; and as Eankin was Asbury's senior, 
 he superseded him as " general assistant." It is gratifying to 
 see with what pleasure Asbury resigned the superintendency 
 to Eankin. In his journal, June 3, 1773, he says : 
 
 To my great comfort arrived Mr. K., Mr. S., Mr. Y., and Captain W. 
 Mr. R. preached a good sermon. He will not be admired as a preacher, 
 but as a disciplinarian he will fill his place. 
 
 Elsewhere he writes : 
 
 Mr. R. dispensed the word of truth with power. On my return to 
 New York I found Mr. R. had been well employed in settling matters 
 pertaining to the Society. 
 
 It is very clear, however, that Eankin was not, for the times, 
 the right man in the right place. He was a Scotchman 
 British to the backbone a rigid disciplinarian and he gave 
 offense to the preachers and people. 
 
 For three or four years during the Eevolutionary war As- 
 bury was forced to comparative retirement. In his journal, 
 April 11, 1778, he says : 
 
 The reason of this retirement was as follows: From March 10, 1778, 
 on conscientious principles I was a non-juror, and could not preach in 
 
WESLEY AND ASBUEY. 505 
 
 the State of Maryland, and therefore withdrew to the Delaware State, 
 where the clergy were not required to take the State oath ; though with 
 a clear conscience I could have taken the oath of the Delaware State, 
 had it been required; and would have done it, had I not been prevented 
 by a tender fear othurting the scrupulous consciences of others. 
 
 April 24, 1780, he says : 
 
 Rode to Baltimore, and my friends were much rejoiced to see me ; 
 but silence broke my heart. The act against non-jurors reduced me to 
 silence, because the oath of fidelity required by the act of the State of 
 Maryland was preposterously rigid. I became a citizen of Delaware, 
 and was regularly returned. I was at this time under recommendation 
 of the Governor of Delaware as taxable. 
 
 He, however, met the Conference in Baltimore, (the 25th,) 
 and " preached (the 26th) on Acts vi, 4, with liberty." 
 
 Some of the Methodists in Virginia their hearts being 
 made sick by hope deferred had ordained certain preachers 
 to administer the ordinances. We do not wonder at this, and 
 are not disposed to censure them for so doing. But perhaps it 
 was inexpedient. In his journal, April 25, Asbury says : 
 
 Our Conference met in peace and love. We settled all our northern 
 stations; then we began in much debate about the letter sent from Vir- 
 ginia. We first concluded to renounce them ; then I offered conditions 
 of union : 
 
 1. That they should ordain no more; 2. That they should come no 
 farther than Hanover Circuit; 3. We would have our delegates in their 
 conference ; 4. That they should not presume to administer the ordi- 
 nances where there is a decent Episcopal minister; 5. To have a union 
 conference. 
 
 These would not do, as we found upon long debate; and we came 
 back to our determinations, although it was like death to think of 
 parting. At last a thought struck my mind ; to propose a suspension of 
 the ordinances for one year, and so cancel all our grievances and be one. 
 It was agreed on both sides, and Philip Gatch and Reuben Ellis, who 
 had been very stiff, came into it, and thought it would do. 
 
 The expedient was adopted, and the result exceeded their 
 sanguine expectations. Surely the Methodists could not be 
 
506 THE WESLEY MEMOEIAL VOLUME. 
 
 severely censured for desiring their own preachers to give 
 them the ordinances. 
 
 Mr. Wesley said : "I still believe the episcopal form of 
 church government to be scriptural and apostolical I mean, 
 well agreeing with the practice and writings of the apostles. 
 But that it is prescribed in Scripture I do not believe. This 
 opinion, which I once zealously expressed, I have been heartily 
 ashamed of ever since I read Bishop Stillingneet's Irenicon. 
 I think he has unanswerably proved, that neither Christ nor 
 his apostles prescribe any particular form of church govern- 
 ment ; and that the plea of divine right for diocesan episcopacy 
 was never heard of in the primitive Church." When pressed 
 concerning his " acting as a bishop," he defended it by saying : 
 " I firmly believe that I am a scriptural episkopos, as much as 
 any other man in England or in Europe. For the uninter- 
 rupted succession I know to be a fable, which no man ever did 
 or can prove." 
 
 Wesley, indeed, still held that none should administer the 
 sacraments who had not been ordained by the imposition of the 
 hands of prelate or presbyter ; but he furnished no proof of a 
 position which was the last relic of his High-Church training. 
 
 His successors in the Methodist ministry, for years after his 
 death, did set apart men, without any imposition of hands, to 
 administer the ordinances ; and when they adopted their 
 appropriate ceremony of ordination, those who laid hands on 
 others never had hands laid on them unless there chanced to 
 be one or more who had been so ordained as when Bishop 
 Soule, in 1842, assisted in the ordinations of the British 
 Conference. 
 
 In a pastoral address the British Conference affirmed that 
 the power to administer the sacraments is a sequence to the call 
 to preach not denying, that for prudential reasons the ex- 
 ercise of it might be restricted to those of a particular rank in 
 the ministry. The Conference might have gone further than 
 that : it might have affirmed that, as preaching is the highest 
 
WESLEY AND ASBURY. 507 
 
 and most important ministerial work, the power to administer 
 the ordinances might go along with it. The New Testament 
 nowhere restricts baptizing to ministers of the word, but it 
 seems to intimate that it is subordinate to preaching, and was 
 sometimes performed by men who were not in the ministry. 
 Comp. Acts x ; 1 Cor. i. And there is not a syllable in the 
 New Testament about the administrator of the other sacrament. 
 
 The validity of lay baptism has been recognized by the 
 highest authorities of the Church, and it has obtained in every 
 age. For the sake of regularity it is expedient to restrict the 
 administration of the ordinances to the ministers of the word, 
 as is done in nearly all Churches. The Virginia Methodists 
 did that; but they did not wait for prelatical or presbyterial 
 authority to set the preachers apart to this work by the impo- 
 sition of hands. In this, as we have seen, they were imitated 
 by the British Methodists. 
 
 When we reflect seriously on the circumstances in which 
 the Churches were placed, we feel prompted to approve of 
 what they did, rather than to censure it. I apprehend that if 
 I had been living among them I should have done as the Vir- 
 ginia brethren did ; and yet it was well that they acceded to 
 the prudent proposal of Bishop Asbury, and for twelve months 
 suspended the exercise of what they considered an undoubted 
 right. 
 
 It was naturally asked, Are the Methodists to become Quak- 
 ers ? What are they to do ? They cannot beg the ordinances 
 from New England Congregationalists, or Presbyterians, 
 whether Dutch, German, French, or Scotch, in the Middle 
 States, or Anglicans in the South, or Baptists anywhere. 
 The Virginia Methodists were decided Arminians, pronounced 
 Episcopalians, whole-souled Methodists and as such were gen- 
 erally denounced as heretics and schismatics, and despised as 
 ignorant fanatics. Nine tenths of them were willing to occupy 
 the humble position of members of a society in communion 
 with the Anglican Church, and to receive the ordinances from 
 
508 THE WESLEY MEMORIAL VOLUBLE. 
 
 the ministers of that Establishment ; but Episcopal ministers 
 in Virginia were then few and far between, and, according to 
 the testimony of Mr. Jarrett, (who was one of them,) nearly 
 all of them were strangers to vital godliness, if they were not 
 openly wicked. 
 
 The more we think on this subject the more do we wonder 
 at the moderation and patience of the Virginia Methodists, 
 and admire their reverential and filial regard for Asbury as 
 the general assistant of Mr. Wesley in America. But the 
 hand of God was in all this. 
 
 In 1783 the war of the Revolution ended, peace was pro- 
 claimed, and the jurisdiction of the Bishop of London ceased 
 to exist in America. There was no longer an Episcopal 
 Church, with bishops, priests, and deacons, in the United 
 States. Then came relief. How it came is thus naively stated 
 by Asbury, in his journal : 
 
 Sunday, Nov. 15. I came to Barratt's Chapel ; here, to my great joy, 
 I met those dear men of God, Dr. Coke and Richard Whatcoat ; we 
 were greatly comforted together. The doctor preached on " Christ our 
 wisdom, righteousness, sanetification, and redemption." Having had 
 no opportunity of conversing with them before public worship, I was 
 greatly surprised to see Brother Whatcoat assist by taking the cup in 
 the administration of the sacrament. I was shocked when first informed 
 of the intention of these my brethren in coming to this country : it may be 
 of God. My answer then was, If the preachers unanimously choose me 
 I shall not act in the capacity I have hitherto done by Mr. Wesley's ap- 
 pointment. The design of organizing the Methodists into an independ- 
 ent Episcopal Church was opened to the preachers present, and it was 
 agreed to call a General Conference to meet at Baltimore the ensuing 
 Christmas ; and also that Brother Garrettson go off to Virginia to give 
 notice thereof to our brethren in the South. 
 
 Tuesday, 16. Rode to Bohemia, where I met Thomas Vasey, who 
 came over with the Doctor and R. Whatcoat. My soul is deeply en- 
 gaged with God to know his will in this new business. 
 
 Friday, 26. I observed this day as a day of fasting and prayer, that 
 I might know the will of God in the matter that is shortly to come be- 
 fore our Conference ; the preachers and people seem to be much pleased 
 
WESLEY AND ASBUKY. 509 
 
 with the projected plan. I myself am led to think it is of the Lord. I 
 am not tickled with the honor to be gained I see danger in the way. 
 My soul waits upon God. O that he might lead us in the way we should 
 go ! Part of my time is, and must necessarily be, taken up with pre^- 
 paring for the Conference. 
 
 Tuesday, 30. I preached with enlargement to rich and poor on "that 
 we may have boldness in the day of judgment." The Lord has done 
 
 great things for these people. The Rev. Mr. W s and myself had 
 
 an interesting conversation on the subject of the episcopal mode of 
 Church government. I spent the evening with D. Weems, and spoke to 
 the black people. 
 
 Saturday, December 18. Spent the day at Perry Hall, partly in pre- 
 paring for Conference. Continued at Perry Hall until Friday, the 24th. 
 We then rode to Baltimore, where we met a few preachers ; it was 
 agreed to form ourselves into an episcopal Church, and to have superin- 
 tendents, elders, and deacons. When the Conference was seated Dr. 
 Coke and myself were unanimously elected* to the superintendency of 
 the Church, and my ordination followed, after being previously ordained 
 deacon and. elder, as by the following certificate may be seen : 
 
 Know all men^ by these presents, That I, Thomas Coke, Doctor of Civil Law, late 
 of Jesus College, in the University of Oxford, presbyter of the Church of England, 
 and superintendent of the Methodist Episcopal Church in America, under the pro- 
 tection of Almighty God, and with a single eye to his glory, by the imposition of 
 my hands and prayer, (being assisted by two ordained elders,) did, on the twenty- 
 fifth day of this month, December, set apart Francis Asbury for the office of a 
 deacon in the aforesaid Methodist Episcopal Church. And also, on the twenty-sixth 
 day of the said month, did, by the imposition of my hands and prayer, (being assisted 
 by the said elders,) set apart the said Francis Asbury for the office of elder in the 
 said Methodist Episcopal Church. And on this twenty-seventh day of the said 
 month, being the day of the date hereof, have, by the imposition of my hands and 
 prayer, (being assisted by the said elders,) set apart the said Francis Asbury for 
 the office of a superintendent in the said Methodist Episcopal Church, a man 
 whom I judge to be well qualified for that great work. And I do hereby recom- 
 mend him to all whom it may concern, as a fit person to preside over the flock of 
 Christ. In testimony whereof, I have hereunto set my hand and seal this twenty-' 
 seventh day of December, in the year of our Lord 1784. THOMAS COKE. 
 
 Twelve elders were elected, and solemnly set apart to serve our Socie- 
 ties in the United States ; one for Antigua ; , and two for Nova Scotia. 
 We spent the whole week in Conference, debating freely, and determin- 
 ing all things by a majority of votes. The Doctor preached every day 
 at noon, and some one of the other preachers morning and evening. We 
 were in great haste, and did much business in a little time. 
 
510 THE WESLEY MEMORIAL VOLUME. 
 
 Monday, January 3, 1785. The Conference is risen, and I have now a 
 little time for rest. In the evening I preached on Ephesians iii, 8, being 
 the first sermon after my ordination. My mind was unsettled, and I was 
 but low in my own testimony. 
 
 Sunday, 9. We read prayers, preached, ordained Brother Willis dea- 
 con, and baptized some children. I feel nothing but love. I am some- 
 times afraid of being led to think something more of myself in my new 
 station than formerly. 
 
 Nothing can exceed the simplicity and godly sincerity of 
 these records ; and how suggestive they are ! 
 
 John Wesley never rose to a greater height than when he 
 snrmounted the prejudices of his education, and set apart Dr. 
 Coke as the first superintendent, or bishop, of the Methodist 
 Episcopal Church in America, designating Asbury as his asso- 
 ciate. If what he did. needed any explanation or defense we 
 have it in the letter which he wrote on the occasion, as fol- 
 lows : 
 
 BRISTOL, September 10, 1784. 
 To Dr. Odke^ Mr. Asbury r , and our brethren in North America : 
 
 1. By a very uncommon train of providences many of the provinces 
 of North America are totally disjoined from their mother country, and 
 erected into independent States. The English Government has no 
 authority over them, either civil or ecclesiastical, any more than over 
 the States of Holland. A civil authority is exercised over them, 
 partly by the Congress, partly by the State Assemblies. But no one 
 either exercises or claims any ecclesiastical authority at all. In this 
 peculiar situation some thousands of the inhabitants of these States 
 desire my advice; and in compliance with their desire I have drawn 
 up a little sketch. 
 
 2. Lord King's "Account of the Primitive Church" convinced me, 
 many years ago, that bishops and presbyters are the same order, and 
 consequently have the same right to ordain. In many years I have 
 been importuned, from time to time, to exercise this right by ordain- 
 ing part of our traveling preachers ; but I have still refused, not only 
 for peace' sake, but because I was determined as little as possible to 
 violate the established order of the National Church, to which I be- 
 longed. 
 
 3. But the case is widely different between England and North 
 
WESLEY AND ASBUKY. 511 
 
 America. Here there are bishops who have a legal jurisdiction: in 
 America there are none, and but few parish ministers; so that for 
 some hundred miles together there is none either to baptize or to ad- 
 minister the Lord's Supper. Here, therefore, my scruples are at an 
 end; and I conceive myself at full liberty, as I violate no order, and 
 invade no man's right, by appointing and sending laborers into the 
 harvest. 
 
 4. I have accordingly appointed Dr. COKE and Mr. FRANCIS ASBURY 
 to be joint superintendents over our brethren in North America; as 
 also KICHARD WHATCOAT and THOMAS YASET to act as elders among 
 them, by baptizing and administering the Lord's Supper. 
 
 5. If any one will point out a more rational and scriptural way of 
 feeding and guiding these poor sheep in the wilderness I will gladly 
 embrace it. At present I cannot see any better method than that I 
 have taken. 
 
 6. It has, indeed, been proposed to desire the English bishop to or- 
 dain part of our preachers for America. But to this I object, (1.) I 
 desired the Bishop of London to ordain one only, but could not pre- 
 vail. (2.) If they consented, we know the slowness of their proceed- 
 ings, but the matter admits of no delay. (3.) If they would ordain 
 them now, they would likewise expect to govern them. And how 
 grievously would this entangle us ! (4.) As our American brethren 
 are now totally disentangled, both from the State and from the En- 
 glish hierarchy, we dare not entangle them again either with the one 
 or the other. They are now at full liberty simply to follow the 
 Scriptures and the primitive Church. And we judge it best that they 
 should stand fast in that liberty wherewith God has so strangely 
 made them free. JOHN WESLEY. 
 
 How laconic ! How judicious ! How conclusive ! At the 
 same time Mr. Wesley revised the Liturgy of the Church of 
 England, including the Ordinal for the ordination of superin- 
 tendents, elders, and deacons, as he chose to style the three 
 ranks in the ministry, instead of bishops, priests, and deacons. 
 
 The reason for substituting elders for priests is obvious. 
 Priest, as an abridgment of presbyter, means elder ; but in the 
 authorized version of the New Testament priest stands for 
 hiereus, a sacrificing functionary, (sacerdosj) and never for 
 presbuteros, an elder. There is no sacrificing priest in the 
 
512 THE WESLEY MEMOEIAL VOLUME. 
 
 Christian Church, except our Great High-priest ; and as all be- 
 lievers constitute " a holy priesthood to offer up spiritual sacri- 
 fices acceptable to God by Jesus Christ," what a vast amount 
 of popery has been smuggled into the Anglican Church under 
 cover of this ambiguous word we need not state, Wesley did 
 well to change it. 
 
 There was no necessity for changing the word bishop. In 
 the New Testament, indeed, it denotes the pastor of a con- 
 gregation, and is thus used interchangeably with elder never 
 for apostle or evangelist. But the associations connected with 
 this title in England, not to speak of Romish and Oriental 
 communities, were such as to induce Wesley to prefer the title 
 superintendent, which means the same as episkopos, or bishop. 
 And this explains the letter which Wesley wrote to Asbury 
 censuring him for allowing himself to be addressed by this 
 title. 
 
 The Conference of 1787 resolved, that as some had scruples 
 at using the title " reverend," every one might have his choice, 
 using the title or the simple name with the official character, 
 as bishop, elder, or deacon, as the case might be. Any one 
 might see that they could not use the title " superintendent," 
 as " Superintendent Asbury ; " so bishop was adopted by those 
 who preferred it, and in other relations " superintendent " con- 
 tinued to be used, as it is to this day. Matters of this sort take 
 care of themselves. 
 
 Wesley did not scruple at the thing episcopacy that was 
 what he wanted; nor at the word episcopal he would have 
 organized a Church of no other order, as every body knew, 
 and as the ordinal which he prepared with the liturgy fully 
 demonstrates. 
 
 The Presbyterians call their pastors, bishops ; hence in his 
 letter to Asbury Wesley counseled the Methodists not to 
 imitate them in the use of this title. 
 
 But Wesley himself was reported in the Minutes as exercis- 
 ing the episcopal office in America, and he never objected to 
 
WESLEY AND ASBURY. 513 
 
 it ; but when pressed concerning his acting as bishop, he did 
 not deny, but justified it, saying, " I firmly believe that I am 
 a scriptural episkopos, as much as any man in England or in 
 Europe." That is, perhaps, an extended application of the 
 scriptural term; but that does not concern the point in 
 question. 
 
 Wesley wanted the Methodists to have an episcopacy like 
 that of the Alexandrian and other ancient Churches, and the 
 Lutheran and some other modern Churches, jure ecclesiastico, 
 not jure dvvino, unless any one chooses to consider the reg- 
 imen of the seven apocalyptic Churches as "Episcopal," inas- 
 much as immediately after the apostolic age we find a presid- 
 ing elder primus inter pares called, by way of distinction, 
 " bishop," in every Church in Christendom. 
 
 We are devoutly thankful that Wesley perpetuated the epis- 
 copal regimen. We are glad, too, that it was derived from 
 John Wesley, and not from the Bishop of London, or any other 
 prelate. Had it been derived from the latter, it can hardly be 
 doubted that there would be men among us who would at- 
 tempt to trace the succession by tactual prelatical ordination to 
 the times of the apostles ; and leave to " uncovenanted mercies " 
 all the communions in Christendom who are not linked on to 
 this succession. 
 
 It is pleasing to note that while Asbury was the choice of 
 Mr. Wesley for the episcopate, he would not accept it till he 
 was chosen by the free suffrage of his brethren ; and that then 
 he obtained the assistance of the learned and devout Mr. Otter- 
 bein the founder of " The United Brethren in Christ," and 
 once a distinguished presbyter of the German Reformed 
 Church in setting him apart to the episcopal office by the lay- 
 ing on of hands, Dr. Coke, a presbyter of the Church of En- 
 gland, and first bishop or superintendent of the Methodist 
 Episcopal Church, performing the ordination service, assisted 
 also by Richard Whatcoat and Thomas Yasey, who had been 
 ordained presbyters by Wesley, Coke, and Creighton, all pres- 
 
514 THE WESLEY MEMOKIAL VOLUME. 
 
 byters of the Anglican Church. It is difficult to conceive of 
 any thing more deliberate, regular, scriptural, and expedient 
 than all this ; and surely, if ever the end justifies the means 
 where both are alike lawful and right, subsequent events show 
 that there can be no reasonable doubt in the premises. 
 
 In view of the great difference in their early training and 
 associations, as might be expected, the esthetic tastes of Wes- 
 ley and Asbury were very different. Wesley had a keen rel- 
 ish for architecture, poetry, music; he published books of 
 music for the voice, organ, and harpsichord, and he was 
 scrupulously genteel in his personal appearance, and looked 
 venerable in his clerical costume. His principles and habits of 
 rigid economy precluded any lavish expenditures on his houses 
 of worship, which he made commodious, comfortable, and 
 neat. Asbury had a great aversion to display, which he carried 
 to extremes. He expressed his dislike to steeples and bells on 
 the churches, as well as organs in them. When on a visit to 
 Augusta, Ga., in 1806, he made this entry in his journal: 
 " And behold here is a bell over the gallery and cracked, too 
 may it break ! It is the first I ever saw in a house of ours 
 in America ; I hope it will be the last." 
 
 When the Methodist Episcopal Church was organized it was 
 natural enough to conform it somewhat to the mother 
 Church of England. Wesley, as we have seen, prepared for 
 it a liturgy an abridgment of the Anglican and the Confer- 
 ence ordered its use in the Connection. Asbury and his 
 preachers used it for some time ; but only two editions of it 
 were published. Despite Mr. Wesley's wishes it went into 
 desuetude. The Sunday Service was thought to be cumbrous, 
 especially in country places ; hence, by common consent, it was 
 laid aside, and, so far as appears, no action was taken concern- 
 ing it. 
 
 So of the gown and bands. They were kept at old Light- 
 street Church, Baltimore, where the Methodist Episcopal 
 Church was organized, to be used by the officiating preachers. 
 
WESLEY AND ASBURY. 515 
 
 I have heard old people say that Bishop Asbury looked vener- 
 able in that garb. But it was Saul's armor to him, and he laid 
 it aside ; he could fight better with his sling and stone. As an 
 Episcopalian he had no prejudice against the gown ; the Wes- 
 leys wore it, and they are usually seen with it in their portraits. 
 But its use was found impracticable in the country, and so it 
 was laid aside. It does not appear that the surplice was used 
 by the fathers of Methodism, but simply the black gown in 
 which ministers of the Church of England used to deliver 
 their sermons. As to Episcopal robes, miters, crosiers, etc., I 
 suppose their use never entered into the heads of our fathers, 
 who did not seem to think, " A saint in crape is twice a saint 
 in lawn." 
 
 When, in 1775, Asbury received a call to Antigua Wesley 
 having given consent to his going he said, " I feel inclined to 
 go, and take one of the young men with me. But there is one 
 obstacle in my way the administration of the ordinances. It 
 is possible to get the ordination of a presbytery, but this would 
 be incompatible with Methodism ; which would be an effectual 
 bar in my way." How providentially was that obstacle re- 
 moved ! not to his going to Antigua, but to his traversing the 
 continent, like the apocalyptic angel, exercising his functions, 
 indeed, as an " angel of the Church." 
 
 As an earnest of what he was going to do, on the adjourn- 
 ment of the Conference at which he was ordained he mounted 
 his horse and rode the first day, through frost and snow, fifty 
 miles to Fairfax, Ya. 
 
 From that time to the day of his death his labors were scarcely 
 inferior to those of the chief of the apostles. " The monument 
 of his organizing and administrative talent," says M'Clintock 
 and Strong's Cyclopaedia, "may be seen in the discipline 
 and organization of the Methodist Episcopal Church, which 
 grew under his hands during his life-time, from a feeble band 
 of 4 preachers and 316 members, to nearly 700 itinerants, 2,000 
 local preachers, and over 214,000 members. Within the com- 
 
516 THE WESLEY MEMOKIAL VOLUME. 
 
 pass of every year the borderers of Canada and the planters of 
 Mississippi looked for the coming of this primitive bishop, and 
 were not disappointed. His travels averaged six thousand 
 miles a year ; and this not in a splendid carriage, over smooth 
 roads ; not with the ease and speed of the railway, but often 
 through pathless forests and un traveled wildernesses ; among 
 the swamps of the South, and the prairies of the West ; amid 
 the heats of the Carolinas and the snows of JSTew England. 
 There grew up under his hands an entire Church, with fearless 
 preachers and untrained members ; but he governed the multi- 
 tude as he had done the handful, with a gentle charity and an 
 unflinching firmness. In diligent activity no apostle, no mis- 
 sionary, no warrior, ever surpassed him." 
 
 This is well said, except that the planters of Mississippi 
 never saw his apostolic face within their borders. He never 
 was south or west of G-eorgia and Tennessee. At the Tennes- 
 see Conference, October, 1813, he writes: "The Tennessee 
 Conference were not willing to let the bishops go to the Mis- 
 sissippi Conference." At the Conference in Kentucky, Octo- 
 ber, 1814, he writes : " I had wished to visit Mississippi, but 
 the injury received by Bishop M'Kendree being so great that 
 it is yet doubtful whether he will so far recover as to be pres- 
 ent at the South Carolina Conference, I must decline going. 
 I live in God." In October, 1815, he writes : "I have visited 
 the South thirty times in thirty-one years. I wish to visit Mis- 
 sissippi, but am resigned " " I took counsel of my elder sons, 
 who advise me not to go to Mississippi this year." The next 
 year he laid down his body with his charge, " and ceased at 
 once to work and live ! " 
 
 Wesley was opposed to slavery, and, as might be expected, so 
 was Asbury, who makes frequent references to it in his jour- 
 nal. It is interesting to note how a more familiar acquaint- 
 ance with the institution modified his views in reference to the 
 treatment of it. At first, like Dr. Coke, Asbury was disposed 
 to expel every Methodist who would not liberate his slaves ; 
 
WESLEY AND ASBURY. 517 
 
 but lie soon found that that would not do. He saw the expe- 
 diency of procuring places of worship, wherever practicable, 
 for the blacks, apart from the whites. Then he adopted the 
 policy pursued by the British Wesleyan missionaries in the 
 "West Indies labored to gain the confidence of the owners, 
 (which he never abused,) so as to have access to the slaves. 
 On Christmas-day, 1802, he remarks in his journal : 
 
 I preached at Rembert's Chapel, and on Sunday James Patterson 
 spoke on " Enoch walked with God." There is a great change in this 
 settlement; many attend with seriousness and tears. Whenever our 
 preachers gain the confidence of the lowland planters, (if, indeed, that 
 time shall ever be,) so that the masters will give us all the liberty we 
 ought to have, there will be thousands of the poor slaves converted to 
 God. The patient must be personally visited by the physician before 
 advice and medicine will be proper ; and so it is, and must ever be, with 
 the sin-sick soul and the spiritual physician. 
 
 February 12, f803. (Wilmington, N. 0.) I met the people of color, 
 leaders and stewards ; we have eight hundred and seventy-eight Afri- 
 cans and a few whites in fellowship. The Africans hire their time of 
 their masters, labor aiid grow wealthy ; they have built houses on the 
 church lots. I hope to be able to establish a school for their children. 
 
 December 11,1803. When Brother Mark's house is finished he hopes 
 to build a chapel, which he means to call Sardis ; he is a kind master to 
 his slaves, and hints the probability of his liberating them by will; but 
 he may change his mind before he dies. 
 
 By pursuing this line of conduct Asbury and his co-laborers 
 gained the confidence of the masters, and brought thousands 
 of them and their slaves into the liberty with which Christ 
 makes us free. In the Methodist Episcopal Church, South, 
 alone, there were some two hundred thousand colored com- 
 municants, when the institution was abolished. The masters 
 loved him and showed him great hospitality; and the slaves 
 almost worshiped him as their devoted friend. Nothing is 
 hazarded in saying, that Bishop Asbury did more than any 
 other man to elevate " the servile progeny of Ham," and to pre- 
 pare them for the freedom which they now possess ; and if his 
 
518 THE WESLEY MEMOEIAL VOLUME. 
 
 wise method had been pursued by all concerned, the same 
 issue would have been reached without that fratricidal war 
 which desolated this fair heritage, and decimated its population. 
 The time has, perhaps, come when this subject may be dis- 
 cussed with a calm, dispassionate, unprejudiced spirit and tem- 
 per ; or, if it has not, it will soon come, and then this apostolic 
 man will receive his due meed of praise. 'The story of Bishop 
 Asbury and Punch a worthless negro whom he found fishing, 
 and to whom he preached Jesus, and brought him to the 
 knowledge of salvation is a well-known romantic incident 
 which illustrates his character. By him the poor negro had 
 the gospel preached to him in deed and in truth ; and he thus 
 showed that he was in the true apostolical succession. 
 
 Asbury was never married. John and Charles Wesley, 
 Whitefield, Fletcher, and Coke, all married some happily 
 John Wesley unhappily. This may have had something to do 
 with Asbury's celibacy. He writes : 
 
 January 26, 1804. If I should die in celibacy, which I think quite 
 possible, I give the following reasons for what can scarcely, be called my 
 choice. I was called in my fourteenth year ; I began my public exer- 
 cises between sixteen and seventeen ; at twenty-one I traveled ; at 
 twenty-six I came to America: thus far I had reasons enough for a 
 single life. It had been my intention of returning to Europe at thirty 
 years of age ; but the war continued, and it was ten years before we had 
 a settled, lasting peace ; this was no time to marry or be given in mar- 
 riage. At forty-nine I was ordained superintendent bishop in America. 
 Among the duties imposed upon me by my office was that of traveling 
 extensively, and I could hardly expect to find a woman with grace 
 enough to enable her to live but one week out of the fifty-two with her 
 husband. Besides, what right has any man to take advantage of the 
 affections of a woman, make her his wife, and by a voluntary absence 
 subvert the whole order and economy of the marriage state by separating 
 those whom neither God, nature, nor the requirements of civil society 
 permit long to be put asunder? It is neither just nor generous. I may 
 add to this, that I had little money, and with this little administered 
 to the necessities of a beloved mother until I was fifty-seven. If I have 
 done wrong I hope God and the sex will forgive me. It is my duty 
 
WESLEY AND ASBUEY. 519 
 
 now to bestow the pittance I may have to spare upon the widows and 
 fatherless girls, and poor married men. 
 
 Although Asbury never married, yet he showed great defer- 
 ence to the gentler sex, and took great interest in children. 
 He was very desirous of establishing district schools throughout 
 the Connection, and he is said to have organized the first Sun- 
 day-school on the plan of Mr. Kaikes in the United States. 
 lie did all in his power to promote the interests of Cokesbury 
 College, before it was destroyed by fire, though he did not 
 favor the establishment of a collegiate institution, .and had 
 nothing to do with the naming of it after Coke and himself, 
 for which he was unwittingly censured by Wesley. 
 
 Bishop Wightman, in his admirable " Sketch of Francis As- 
 bury," relates the following interesting incident : 
 
 Among the earliest recollections of the writer of this sketcli is a toler- 
 ably vivid impression of a venerable old man, shrunk and wrinkled, 
 wearing knee-breeches and shoe-buckles, dressed in dark drab, whose 
 face to a child's eyes wpuld have seemed stern but for the gentleness of 
 his voice and manner toward the little people. It was the custom of my 
 honored and now sainted mother, no doubt at the instance of the bishop 
 himself, to send her children to pay him a visit whenever he came to 
 the city. The last one was made in company with my two younger 
 brothers. The bishop had some apples on the mantel-piece of the 
 chamber where the little group of youngsters, the eldest only seven 
 years old, were introduced. After a little religious talk suitable to our 
 years and capacity, the venerable man put his hands on our heads, one 
 after another, with a solemn prayer and blessing, and dismissed us, 
 giving the largest apple to the smallest child, in a manner that left upon 
 me a life-long impression. I remember, too, how he was carried into 
 Trinity Church, and placed upon a high stool, and with trembling voice 
 delivered his last testimony there. An incident trifling in itself may 
 powerfully illustrate character; and the foregoing shows the attention 
 which the chief of a Church extending from Canada to Georgia, with 
 cares innumerable occupying bis thoughts, in oft and extreme feeble- 
 ness, was accustomed to pay to children little children. This, too, not 
 so much of any extraordinary fondness for children, but because in 
 these little ones he saw future recruits for Christ, and desired to have 
 33 
 
520 THE WESLEY MEMORIAL VOLUME. 
 
 religious impressions made upon them in their earliest years. His at- 
 tention won their confidence, and indirectly but powerfully increased his 
 hold upon the affections of parents. He lived to see multitudes of chil- 
 dren's children, who could remember with solemn joy his interest in 
 them, his advices and prayers. 
 
 Dr. Bangs estimates that during the forty-five years of his 
 ministry in America Asbury delivered over sixteen thousand 
 sermons, besides innumerable lectures and exhortations ; trav- 
 eled two hundred and seventy thousand miles, mostly on horse- 
 back, on bad roads ; sat in over two hundred and twenty 
 Annual Conferences ; and ordained more than four thousand 
 ministers. 
 
 Bishop Asbury was very warm and firm in his friendships. 
 Like his Master he had here and there a Bethany a Lazarus, 
 Martha, and Mary, who ministered unto him of their sub- 
 stance, and oft refreshed his spirit. His notices of them read 
 almost like postscripts to Rom. xvi, and Phil. iv. 
 
 There were the Goughs, of Perry Hall, Maryland. The copy 
 of Asbury's journal which I have before me now bears this 
 inscription : " Presented by Mrs. Prudence Gough to her 
 niece, Achsah Carroll, January, 1822. Thomas B. Sargent's, 
 1832." Forty years ago I was the pastor of Mrs. Carroll in 
 Baltimore. Dr. Sargent was her son-in-law. How dear were 
 the Goughs to Asbury ! How they ministered to his comfort, 
 and helped him in his travels ! 
 
 Then there were the Remberts, of Rembert Hall, South 
 Carolina. What could he have done without their annual 
 contributions to his wardrobe, and other attentions ? for which 
 they felt a thousand times repaid by his sojourn with them, 
 his counsels, and his prayers ! 
 
 But time would fail me to mention Wells, of Charles- 
 ton ; the M'Kendrees, of Tennessee ; the Russells and Ar- 
 nolds, of Yirginia, where he died ; Rogers, M'Cannon, and 
 others, of his much-loved Baltimore ; Weems, of Anne A run- 
 del, Md. .; John Dickins ; Nicholas Snethen, whom I remem- 
 
WESLEY AND ASBURY. 521 
 
 ber " in age and feebleness extreme ; " and John "Wesley Bond, 
 who closed his eyes; and others, his traveling companions. 
 
 how he loved them ! O how they loved and revered their 
 apostolic leader! 
 
 I find this entry in his journal, June 18, 1794: 
 
 I once more came to Baltimore, where, after having rested a little, I 
 submitted to have my likeness taken; it seems they will want a copy; 
 if they wait longer, perhaps they may miss it. Those who have gone 
 from us in Virginia have drawn a picture of me which is not taken from 
 the life." 
 
 This pleasant bit of humor was characteristic of the bishop. 
 
 1 suppose the portrait then taken was that to which Bishop 
 Wightman makes allusion in his " Sketch : " 
 
 The bishop was fastidious about having his portrait painted, and per- 
 sisted in refusing this favor to his friends. It was got out of him in the 
 following way: At a session of the Baltimore Conference Bishop Asbury 
 lodged with his friend, M'Cannon, who was a merchant tailor, and 
 wealthy. He had to pass through the front shop in entering the house. 
 He had been greatly depressed by the sad equipment of many of the 
 pioneers for the ensuing year. As he passed through the shop Mr. 
 M'Cannon said to him: "Brother Asbury, here is a piece of black velvet 
 which I was thinking I would make up for the preachers, for some of 
 them seem to be in great need." 
 
 "Ah, James," said the bishop, "that would be doing a good thing if 
 you can afford it! " 
 
 " O yes, I can afford it; but I expect to be paid a good price for it." 
 
 "Price ! " said the bishop; "if it is price you are after it is not worth 
 while to talk any more about it ; " and was about to pass on. 
 
 "Come, come," Brother Asbury," said his friend, "you can pay the 
 price, and be none the poorer for it. " 
 
 " Why, how is that ? " said the bishop. 
 
 " Just this," answered his friend ; " if you will sit to a painter for 
 your portrait I will give the piece of velvet to the preachers, and have 
 it made up for them besides." 
 
 "Ah, James," said the bishop, "I believe you've got me now!" 
 and passed on to the parlor. That afternoon he gave the artist a 
 pitting. 
 
522 THE WESLEY MEMORIAL VOLUME. 
 
 Bishop Soule, a few years before his death, showed me a 
 portrait of Asbury and another of M'Kendree, which he con- 
 sidered faithful likenesses of his "venerable friends," which 
 he designed to be deposited in one of our universities. They 
 are striking pictures. 
 
 It is noteworthy that Bishop Asbury did not complain of 
 his tribulations, but he gloried in them some may think with 
 too frequent repetition and with too much self -introspection. 
 But he could not well help this. It is amazing how he traveled 
 so much in all weathers, and by all methods, chiefly the most 
 wearisome crossing the Alleghanies sixty times and did so 
 much ministerial work, while constantly beset with grievous 
 afflictions. He seemed to live largely on physic ! We wonder 
 at the work performed by Calvin, Baxter, and Eobert Hall, 
 while preyed upon by disease. They, however, were but little 
 exposed theirs was chiefly mental labor, performed frequently 
 in bed as especially in the case of Calvin. But Asbury ful- 
 filled his ministry amid exposure, hardships, and toils, which 
 would seem to demand an iron constitution and robust health, 
 the very opposite of which was his sad inheritance. 
 
 Tradition informs us that when oppressed with toil, exposure, 
 and pain, he used to exclaim : 
 
 " Still out of the deepest abyss 
 
 Of trouble, I mournfully cry, 
 And pine to recover my peace, 
 
 And see my Redeemer, and die. 
 I cannot, I cannot forbear 
 - These passionate longings for home; 
 O when shall my spirit be there ? 
 
 O when will the messenger come ? " 
 
 It is noteworthy that when he visited a cave in Virginia, and 
 wished to know how his voice would sound in it, he lifted it up 
 in the strains of that pathetic De Profundis of Charles Wes- 
 ley, suggested by his position, and moved by the pensive, 
 though not melancholy feeling, which was natural to him. 
 
WESLEY AND ASBUKY. 523 
 
 Bishop Asbury was liberal almost to a fault. Of the pit- 
 tance he received lie spent nothing on himself except for bare 
 necessities. He rendered aid to his widowed mother while she 
 lived. At a session of the Western Conference, where the 
 preachers were too poor to buy decent clothes, to assist them, 
 he says, " I parted with my watch, -my coat, and my shirt ! " 
 
 Asbury's catholicity was of the genuine Methodist type. He 
 loves to record interviews with pious ministers, and others of 
 different denominations, and was ever ready to reciprocate their 
 kindly regards, and to aid them in their labors. Holding fast 
 to his own well-formed and settled opinions, he acceded to all 
 the right he claimed for himself caring comparatively little 
 for circumstantials if they were sound in fundamentals accord- 
 ing to Wesley 
 
 "fellowship with all we hold, 
 
 Who hold it with our Head." 
 
 At the same time he denounced bigotry and arrogance, so 
 frequently displayed toward him by " the Standing Order " in 
 New England, Prelatists in the South, and Antinomians every- 
 where. It may be thought he dealt fully as much in sarcasm 
 and satire as was needful, when open enemies and false friends, 
 bigots and schismatics dogged his steps, and traduced his name, 
 as the "messenger of Satan" did the great apostle, of which 
 he so bitterly complained. But the prevailing tone of Asbury's 
 mind was meekness and patience, saying, with David, " For 
 my love they are my adversaries; but I give myself unto 
 prayer." 
 
 In his early ministry in America he was very intimate with 
 two Episcopal ministers, M'Gaw, of Delaware, and Mr. Jarratt, 
 of Virginia. They were, in fact, "Methodist clergymen," 
 like Grimshaw, of Haworth, and Fletcher, of Madeley. They 
 preached among the Methodists, attended their meetings, enter- 
 tained their preachers, and gave them the ordinances. Asbury 
 was delighted to be with them, and to attend their ministry. 
 Mr. Jarratt imitated Fletcher as far as possible. He wrote a 
 
524 THE WESLEY MEMOKIAL VOLUME. 
 
 letter to Mr. Wesley, through Asbury, in which he indorses 
 the doctrine and Discipline of the Methodists with great 
 warmth and zeal. Asbury speaks of him very frequently in 
 his journal, and always in the highest terms of respect and 
 affection. I do not remember an exception. It is painful to 
 add that when the Methodists became more numerous, and 
 especially when they were organized into an Episcopal Church, 
 Mr. Jarratt, having lost his popularity as well as his health, 
 became very acrimonious and sour toward his old friends 
 especially toward Dr. Coke, of whom he said savage things. 
 He renounced his Methodist opinions and practices, and wrote 
 his autobiography a copy of which is now open before me 
 a self -contradictory farrago, the greater part of which his true 
 friends would be glad to consign to oblivion. He vilifies his 
 old friends without stint ; but the worst thing he says about 
 Asbury is this : " Mr. Asbury is certainly the most indefati- 
 gable man in his travels and variety of labors of any I am 
 acquainted with ; and though his strong passion for superiority, 
 and thirst for domination, may contribute not a little to this, 
 yet I hope he is chiefly influenced by more laudable motives. 
 However, if I err in this, I have this satisfaction, that it is an 
 error founded in charity." This evinces no great stretch 
 of charity. How different is the spirit of Asbury! If he 
 knew of the defection of his old friend, he threw the mantle 
 of a sincere charity over it ; and when he heard of his death, 
 mentions him with great kindness, and preaches his funeral 
 sermon, making particular mention of his great zeal and suc- 
 cess in the conversion of souls. 
 
 We have hardly ever read of one who prayed so much as 
 Bishop Asbury. He would rise before day, and pray for all 
 the preachers and Societies by name ; he had ten stated seasons 
 a day for prayer ; he prayed wherever he visited, unless abso- 
 lutely debarred from doing so ; he prayed on his journeys, by 
 the roadside, every-where, at all times, without ceasing. He 
 lived, moved, and had his being in the spirit of prayer and in 
 
WESLEY AND ASBTJKY. 525 
 
 the element of perfect love. That was the secret of his power, 
 that accounts for his great achievements. That more than 
 compensated for his defective education. 
 
 But it must not be supposed that Bishop Asbury was un- 
 learned : far from it ! He makes frequent reference to his pe- 
 rusal of the Scriptures in Hebrew, Greek, and Latin ; his read- 
 ing was extensive, considering his opportunities, and his powers 
 of observation and absorption were very great. He had a vast 
 fund of information from which he could draw on all occa- 
 sions. I have been favored with some of his autograph docu- 
 ments, and I considered them superior to those of any of the 
 fathers of American Methodism which have come under my 
 notice, always excepting Dr. Coke, who was a man of fine 
 classic attainments and an elegant writer, second only to the 
 Wesleys themselves. 
 
 Speaking of Dr. Coke, I am reminded of an anecdote which 
 I heard many years ago of him and Asbury. During the ses- 
 sion of a Conference in Baltimore, " the little doctor," as he 
 was affectionately called, remarked to Asbury : 
 
 " Bishop, I am afraid these American preachers cannot read ; 
 suppose we call them up, and see." 
 
 Asbury, who was always an advocate of the American preach- 
 ers when they were thus impeached, humored the fancy, and 
 proposed Monday as the day of examination. Meanwhile, on 
 the intervening Sunday, he put some of his great American 
 preachers into the Light-street pulpit, and they preached with 
 so much eloquence and power that the impulsive doctor sprang 
 to his feet and embraced Asbury, exclaiming, 
 
 " I can't preach a bit ! I can't preach a bit ! " 
 
 Asbury quietly smiled, and asked, " Shall we have them up 
 to-morrow and see whether or not they can read ? " 
 
 " No. I don't care whether they can read or not ; I can't 
 preach a bit ! " 
 
 I remember hearing another anecdote of Asbury, which I 
 am inclined to believe, as he sometimes tried his hand at tink- 
 
526 THE WESLEY MEMOKIAL VOLUME. 
 
 ering nymns. He wrote some verses, which he showed to his 
 German friend, Otterbein, who was a fine scholar, asking his 
 opinion of them. It was more laconic than complimentary : 
 
 "Ah, Pishop ! you are no boet ! " 
 
 Asbury was a close student of Wesley's writings, and he 
 imitated him as far as he could in his simplicity, terseness, and 
 directness of style, as well as in his passion for the salvation of 
 souls and the glory of God. 
 
 Some ill-disposed persons endeavored to make a breach be- 
 tween Wesley and Asbury. But this was not to be. The 
 humble itinerant bishop received with meekness the undeserved 
 rebukes of his venerable father in the gospel, who lived long 
 enough to see that the charge of ambition was never more un- 
 founded than when made against Asbury, who was a paragon 
 of humility. Before the venerable Wesley died Asbury wrote 
 him a kind letter ; and after his death he wrote in his journal, 
 (April 29, 1791 : ) 
 
 The solemn news reached our ears that the public papers had an- 
 nounced the death of that dear man of God, John Wesley. He died in 
 his own house in London, in the eighty-eighth year of his age, after 
 preaching the gospel sixty-four years. When we consider his plain and 
 nervous writings ; his uncommon talent for sermonizing and journaliz- 
 ing; that he had such a steady flow of animal spirits; so much of the 
 spirit of government in .him; his knowledge as an observer; his attain- 
 ments as a scholar ; his experience as a Christian ; I conclude his equal 
 is not to be found among all the sons he hath brought up ; nor his supe- 
 rior among all the sons of Adam he may have left behind. Brother 
 Coke was sunk in spirit, and wished to hasten home immediately. For 
 myself, notwithstanding my long absence from Mr. Wesley, and a few 
 unpleasant expressions in some of his letters the dear old man has writ- 
 ten to me, (occasioned by the misrepresentation of others,) I feel the 
 stroke most sensibly ; and I expect I shall never read his works with- 
 out reflecting on the loss which the Church of God and the world has 
 sustained by his death. 
 
 But Asbury was no hero worshiper. His independence is 
 greatly to be admired. He was not willing that Wesley himself 
 
WESLEY AND ASBURY. 527 
 
 should interfere in the government of the Methodist Episcopal 
 Church after it was organized by him. Wesley acceded to it 
 an autocracy, and Asbury saw that it should be maintained ; 
 and he was right ! We greatly honor him for it. Wesley did, 
 doubtless. Asbury was always solicitous for the counsel of his 
 venerable friend, and ready to follow it, except in matters of a 
 connectional character with which Wesley, at the other side of 
 the Atlantic, could not be acquainted, and with which he had 
 no right to interfere. When Wesley, for example, wished to 
 have What coat made a superintendent, or bishop, Asbury was 
 rejoiced to get such a colleague ; but he was unwilling to re- 
 ceive any one in that capacity, even by the appointment of 
 Wesley, until he was elected by the Conference, as he was 
 himself, to that responsible office ; and he was right ! 
 
 Bishop Asbury preached his last sermon in Eichmond, Ya., 
 March 24, 1816. He was carried to the pulpit, seated on a ta- 
 ble, where he spoke nearly an hour on Romans ix, 28 : " For 
 he will finish the work, and cut it short in righteousness : be- 
 cause a short work will the Lord make upon the earth." He 
 then proceeded to the house of his old friend, George Arnold, 
 in Spottsylvania, where he yielded up his spirit in holy tri- 
 umph, March 31, 1816. He was buried in Mr. Arnold's fam- 
 ily burying-ground, but was translated, at the request of the 
 General Conference, which met in May, 1816, in Baltimore, to 
 that city, and interred under the recess of the pulpit of Eutaw- 
 street Church. That spot has seemed peculiarly sacred to me 
 when I have preached there, and I cannot but regret that the 
 venerable remains have been exhumed and deposited in Mount 
 Olivet Cemetery, in the suburbs of Baltimore. Many a time 
 have I read with pensive feelings the inscription on the tablet, 
 as follows : 
 
 Sacred to the memory of the Reverend Francis Asbury, Bishop of the 
 Methodist Episcopal Church. He was born in England, August 20, 
 1745; entered the ministry at the age of 17; came a missionary to Amer- 
 ica 1771; was ordained bishop in this city, December 27, 1784; annu- 
 
528 THE WESLEY MEMORIAL VOLUME. 
 
 ally visited the Conferences in the United States ; with much zeal contin- 
 ued to preach the word for more than half a century; and literally ended 
 his labors with his life near Fredericksburgh, Virginia, in the full triumph 
 of faith, on March 31, 1816, aged 70 years, 7 months, and 11 days. His 
 remains were deposited in this vault May 10, 1816, by the General Con- 
 ference then sitting in this city. His journals will exhibit to posterity 
 his labors, his difficulties, his sufferings, his patience, his perseverance, 
 his love to God and man. 
 
IN.MEMOKIAM. 
 
 CHARLES WESLEY HYM'NOLOGIST. 
 
 "Thou sealest up the sum, full of wisdom, and perfect in beauty. . . 
 Thou wast upon the holy mountain of God; thou hast walked up 
 and down in the midst of the stones of fire." Ezek. xxviii, 12, 14. 
 
 BAKD ! inspired by love divine, 
 Hallowing influence benign, 
 Ever vital, ever rife, 
 Throbbing warm with inner life ; 
 Holy unction, quenchless fire, 
 All concenter in thy lyre ; 
 Wreathe the laurel round thy brow, 
 Israel's sweetest singer, thou. 
 
 Who in like majestic lays 
 Ever voiced Jehovah's praise ? 
 Earth is choral with thy songs 
 From her countless million tongues ; 
 Girdling the great world around, 
 Wheresoever man is found, 
 Hearts are melted, harps are strung, 
 And thy jubilates sung. 
 
 Who beside has hymned like thee 
 Jesu's death and agony ? 
 Jesus, on the altar bound ; 
 Jesus, crucified and crowned ; 
 He of loving, tender heart, 
 Meekly bearing sorrow's smart ; 
 He, omnipotent to save, 
 Conqueror, rising from the grave ? 
 
530 THE WESLEY MEMORIAL VOLUME. 
 
 Thou hast sounded an alarm, 
 Broken Satan's hellish charm ; 
 Sinners, starting from their sleep, 
 Thou hast wooed to pray and weep ; 
 Spoken gentle w6rds, which prove 
 Winning as a mother's love ; 
 Softest sympathy is thine, ' 
 
 Pouring in the oil and wine. 
 
 Tenderest pathos, comfort sweet, 
 Blending in concretion meet ; 
 Quickening power and life divine 
 Here mysteriously conjoin ; 
 Joy unspeakable, and peace, 
 Flow together and increase ; 
 Streams of mercy, deep and broad 
 As the " plenitude of God." 
 
 Words with wondrous thought combined, 
 All euphonious, all refined, 
 Pure, and exquisitely bright, 
 As a diamond's flash of light ; 
 Nature's everlasting rhyme, 
 Welcome as the evening-chime ; 
 More divine to listening ears 
 Than the music of the spheres. 
 
 Faith and courage, at thy word, 
 Fight the battles of the Lord ; 
 Burnished shields and swords of flame 
 Clash in war for Jesu's name ; 
 Onward in the glorious strife ! 
 Onward ! grasp the crown of life ! 
 Battle-hymns are heard around, 
 And the victor-warriors crowned. 
 
IN MEMORIAM. 531 
 
 O'er affliction's waste of woe, 
 Where the weeds of sorrow grow, , 
 Come thy angel-hymns of love 
 Like soft whisperings from above : 
 Gladsome songs and bliss are given, 
 Grand rehearsals, hymns of heaven, 
 While on Pisgah's top we stand 
 Gazing o'er the promised land ! 
 
 At the death-bed, o'er the grave, 
 Where the sable banners wave, 
 Thou hast struck the chord of peace, 
 Sung the dirge of sweet release ; 
 Changed the slow funereal knell 
 Into a triumphant swell, 
 Until gloomy death grows bright 
 In the resurrection's light. 
 
 As we pass the surging flood, 
 " Hanging on the arm of God," 
 Songs of victory, bursts of joy, 
 Still our raptured tongues employ ; 
 Songs for life, and songs for death, 
 Shout we with our latest breath ; 
 Burning words of victory, given 
 Last on earth and first in heaven. 
 
 Bard of bards ! in peerless light 
 
 On the empyrean height, 
 
 All surpassing, all above, 
 
 In thy canticles of love, 
 
 Joining hands with those who dwell 
 
 Where eternal anthems swell, 
 
 Now we wreathe thy deathless brow, 
 
 Israel's sweetest singer, thou. 
 
WESLEY AM) LAY PEEACHING. 
 
 TlOKTY years ago one of the most distinguished local preaeh- 
 JL ers on the American Continent published this sagacious 
 and truthful aphorism : " Methodism, not a human contriv- 
 ance, but a providential arrangement." 
 
 No true son of John Wesley, however, claims that he was 
 inspired of God for his wonderful mission. And yet like other 
 great Church reformers he was aided in his important labors 
 by an overruling providence. For "it is the same God which 
 worketh all in all." In perfect harmony with this, it is con- 
 fidently affirmed that the life, labors, and triumphs of John 
 Wesley were most strikingly marked by the providence of Al- 
 mighty God. 
 
 The providential employment of "lay helpers" by John 
 Wesley in the establishment and growth of Methodism forms 
 the topic of this article, and is a subject of commanding inter- 
 est. John and Charles Wesley were ordained ministers in the 
 Church of England, and strongly attached to its doctrines and 
 form of government. While young and ardent they entered 
 upon the important duty of arousing a slumbering Church to 
 the doctrine of justification by faith in Jesus Christ, and the 
 necessity of holiness with its accompanying fruits. The gospel 
 which they preached was not a new religion, but the revival 
 of long-neglected scriptural truths, which they illustrated by 
 their own experience and practice. The spirituality of the 
 Articles of the Church of England had been lost sight of, being 
 concealed under the forms and ceremonies of mere churchism ; 
 and the lives of many of the ministers and laity were worldly, 
 given to fashion and unseemly pleasures. 
 
 The clergy and their Church wardens, taking offense at the 
 
WESLEY AND LAY PEE ACHING. 533 
 
 \ 
 
 earnest, faithful preaching of the Wesley s, excluded them 
 from the parish churches. God allowed them to be thrust 
 out from the churches to raise up a holy people, devoted to 
 the diffusion of earnest Christianity. In consequence, the 
 world became their parish. Resorting to private houses, 
 market-places, and fields, they boldly preached the gospel of 
 the ever-blessed God. On numerous occasions hundreds and 
 thousands of the spiritually-neglected poor, and many other 
 persons, were attracted to their ministry. 
 
 Such an apostolic ministry was accompanied by most gra- 
 cious results. The harvest was great. And it became an anx- 
 ious inquiry, What should be done to promote the spiritual in- 
 terests of those who had been converted to God, and instruct 
 those who were seeking salvation by Jesus Christ? More- 
 over, places of worship, however humble, were absolutely 
 necessary; and the contingent expenses of the new move- 
 ment required assistance. 
 
 John Wesley wisely adopted class-meetings in promotion 
 of these great objects. Each class was expected to be com- 
 posed of twelve members, and was placed under the care of 
 a competent, faithful person, denominated the leader. The 
 religious exercises consisted of singing, prayer, and reading 
 the holy Scriptures ; and each member was expected to state 
 freely and honestly his personal experience as a Christian, or 
 as an earnest seeker of religion. It was the duty of the leader 
 to advise, instruct, reprove, or exhort, each member, as the 
 case in his best judgment required. Regular but voluntary 
 offerings of the members for the relief of the Society and 
 the poor were required of all who were able to contribute. 
 It was impracticable for John Wesley and his clerical col- 
 leagues to be present at all the class-meetings while prose- 
 cuting their itinerant ministry. This led to the employment 
 of the first class of lay helpers in Wesleyan Methodism. In 
 the absence of the ministers, class-leaders, chosen from among 
 the people, became sub-pastors. 
 
534 THE WESLEY MEMORIAL VOLUME. 
 
 During a brief absence of John "Wesley from London, 
 Thomas Maxfield, a class-leader, began to preach without his 
 knowledge or consent. On Wesley's return, when he was 
 determined to silence the unauthorized preacher, his honored 
 mother informed him that she had heard Mr. Maxfield, and if 
 God had called her son to preach, he had also called his zeal- 
 ous class-leader. By her advice Mr. Wesley determined to 
 hear for himself the youthful Maxfield. After the sermon of 
 the tyro Mr. Wesley said : " It is of the Lord ; let him do as 
 seemeth him good. What am I that I should withstand 
 God ! " Thomas Maxfield was immediately employed by Mr. 
 Wesley as a lay preacher. 
 
 About the same time John Cennick,* and soon afterward 
 Thomas Richards and Thomas Westel, became lay preachers in 
 connection with Mr. Wesley. This was the commencement of 
 lay preaching among the Methodists. John Nelson, also, a 
 humble stone-mason, having been converted to God, began in 
 his own retired home to tell his family and neighbors of his 
 happy conversion, and to exhort them to seek the Lord. The 
 number of his hearers having increased until the yard of his 
 dwelling was crowded, he stood in the doorway and boldly 
 testified concerning the personal salvation he had received. 
 
 Religious awakenings and conversions followed the preach- 
 ing of honest John Nelson* His wife and mother were among 
 the converts. The latter died soon thereafter in holy triumph. 
 Her son recorded: "This was the first ripe fruit the Lord 
 gave me." Advised to desist from preaching until the Wes- 
 leys could be consulted, he replied that he would stop if the 
 devil would stop his work, not otherwise ! 
 
 His enemies had him impressed as a soldier into the British 
 army, and he was cast into prison. Within the bars of the 
 common jail, and subsequently in the army, he continued to 
 
 * Mr. Tyerman says, that John Cennick began to preach as a lay preacher before 
 Thomas Maxfield. Mr. Wesley says, that Joseph Humphreys was the first lay 
 preacher who assisted him. "The first lay preacher in the Methodist move- 
 ment," writes Mr. Tyerman, " was Howell Harris." EDITOR. 
 
WESLEY AIS T D LAY PEE ACHING. 535 
 
 preach tlie "great salvation." The subsequent employment 
 of John Nelson as a lay preacher by John Wesley, and his 
 success, forms an interesting chapter in Wesleyan Methodism. 
 " Kelson's Journal," as written by himself, was one of the 
 earliest and best autobiographies which cheered and blessed the 
 families of early Methodism, as it may well do those of later 
 days. 
 
 Charles Wesley, while zealously co-operating with his dis- 
 tinguished brother, did not fully accord with the employment 
 of lay preachers. Gradually his opposition diminished, and, 
 beholding the great success of their united labors, he wrote 
 that triumphant song of Methodism : 
 
 1 ' See how great a flame aspires, 
 
 Kindled by a spark of grace ! 
 Jesus' love the nations fires, 
 
 Sets the kingdoms on a blaze." 
 
 The partial separation which occurred between the eloquent 
 George Whitefield, and a few adherents, from immediate co- 
 operation with John Wesley, however regretted, resulted in a 
 diffusion of earnest gospel preaching among large and influen- 
 tial Churches which believed and taught the special doctrines 
 held by the great reformer John Calvin doctrines which were 
 in opposition to ' the religious views of Mr. Wesley and his 
 Societies. It was a diversion, but not a positive loss of Mr. 
 Whitefield's remarkable pulpit power. John Cennick co- 
 operated with Mr. Whitefield. The beautiful hymn, " Jesus, 
 my all, to heaven is gone," etc., which lives in the choice 
 psalmody of the religious world, was written by Mr. Cennick. 
 
 It now became important that the lay preachers should be 
 properly authorized to preach, and be employed according to 
 their piety, talents, and opportunities for usefulness. Those 
 who were prepared to enter the traveling ministry were as- 
 signed to circuits and placed in charge of the infant Societies. 
 
 The most meager temporal support was allowed, if collected, 
 34 
 
536 THE WESLEY MEMORIAL VOLUME. 
 
 but not promised ; and there was no contingent fund to meet the 
 deficiencies of this noble company of self-sacrificing moral heroes. 
 
 Many of the lay preachers remained with the Societies to 
 which they severally belonged ; and while pursuing worldly avo- 
 cations for personal and family support, they zealously co-oper- 
 ated, in their own neighborhoods, with the traveling preachers 
 in the promotion of Methodism. Local preachers, distinctively 
 so-called, were licensed by Mr. Wesley, or under his authority. 
 Their work was to preach the gospel, in the necessary absence 
 of the itinerants, in private houses, chapels, or in the fields, as 
 opportunities occurred. They became a most useful agency in 
 home mission labors. 
 
 Wesleyan Methodism rapidly became a moral power in 
 England, Ireland, and Scotland; and soon began to develop 
 missionary interest in more distant countries. 
 
 A galaxy of honored names was gathered from the traveling 
 preachers. Dr. Adam Clarke, Joseph Benson, Richard Watson, 
 Jabez Bunting, Robert ISTewton, and others, distinguished for 
 learning, piety, and administrative abilities, rose to great emi- 
 nence and commanding influence. Preachers of less distinction 
 for learning and public fame, but not less so for holiness and 
 success, like the sainted William Bramwell, were burning and 
 shining lights on their extensive fields of circuit labor. Gid- 
 eon Ouseley, with the spirit which makes martyrs, became the 
 apostle of Methodism to Ireland, and fearlessly denounced, in 
 the public streets and market-places, with marvelous results, 
 the fallacies and gross errors of the Church of Rome. Thomas 
 Walsh, the converted Irish papist " who," says Mr. Wesley, 
 " was so thoroughly acquainted with the Bible that if he were 
 questioned concerning any Hebrew word in the Old, or any 
 Greek in the New Testament, he would tell, after a brief 
 pause, not only how often the one or the other occurred in the 
 Bible, but what it meant in every place," and in whose mouth 
 "the word, whether in English or Irish, was sharper than a 
 two-edged sword" in Dublin and in London turned hundreds 
 
WESLEY AND LAY PEE ACHING. 537 
 
 of his Romanist countrymen to forsake their breviaries and 
 rely for pardon solely upon simple faith in the cross of Christ. 
 And what shall I say of others ? Time would fail me to tell 
 of Sampson Stainforth, and John Haime, and Thomas Olivers, 
 and John Pawson, and Alexander Mather men of humble 
 birth and slender education, but heroes all, the weapons of 
 whose warfare were not carnal, but mighty through God to 
 the pulling down of strongholds. These were lesser lights of 
 Methodism, but they were men of whom Mr. Overton, in 
 " The English Church in the Eighteenth Century," has lately 
 written, " Cum tales essent, utinam nostri fuissent " since 
 they were such, would that they had been ours. 
 
 The local preachers, who deserve honorable mention, were 
 represented, in part, by Samuel Hick, the "Tillage Black- 
 smith," whose humble ministry was a notable success, adorned 
 by an honest holy life, worthy of imitation by all his successors 
 in the lay ministry. Samuel Drew, who began his business 
 life as a shoemaker, became a local preacher, and during more 
 than forty years occasionally occupied the best pulpits in 
 London and other important places. By personal application 
 and diligent study he gradually rose to great eminence in the 
 literary world, and is justly ranked among the first metaphy- 
 sicians of his native land. But what shall I say of William 
 Dawson, the Yorkshire " farmer, local preacher, and general 
 missionary advocate," to whom John Angell James applied the 
 words of the poet, " Nature made him and then broke up the 
 mold ? " And what shall I say of Jonathan Saville, " a poor, 
 feeble, crippled man, the victim of cruel treatment in his child- 
 hood, whom Methodism found in the almshouse, but purified 
 and exalted to be a ' burning and shining light ' in the land ? " 
 These eminent worthies, though, some of them, eccentric and 
 uncultivated, were a power in Wesleyan Methodism, who, by 
 their thrilling eloquence, saintly lives, and matchless zeal, won 
 through grace many trophies to Christ, and added many stars 
 to the crowns which adorn their victorious brows. 
 
538 THE WESLEY MEMOEIAL VOLUME. 
 
 Similar successes to those which Methodism achieved in En- 
 gland by the local ministry were also accomplished in Antigua, 
 West Indies. Nathaniel Gilbert, a gentleman of wealth and 
 high social position, after reading in his distant home some of 
 John Wesley's publications, accompanied by several of his slaves 
 visited and made the acquaintance of Mr. Wesley. He was hap- 
 pily converted to God, as were also two of his slaves, who were 
 baptized by Mr. Wesley. Mr. Gilbert, on his return to Antigua, 
 fitted up a room for public worship, and was soon " branded as 
 a madman for preaching to his slaves." His brother, Francis 
 Gilbert, also labored in the gospel with him. A Society was 
 formed at St. Johns, and through their instrumentality Meth- 
 odism was planted in the West Indies. Nathaniel Gilbert 
 died eleven years before the first Wesleyan missionary was ap- 
 pointed to Antigua, leaving a Methodist Society of sixty mem- 
 bers. When he was near . death a friend inquired of the 
 wealthy lay preacher, " On what do you trust ? " He replied, 
 " On Christ crucified." " Have you peace with God ? " He 
 answered, " Unspeakable." 
 
 John Wesley, from about 1737 to his death in 1791, super- 
 vised all these providential arrangements for spreading script- 
 ural holiness through the lands. Still adhering to the Estab- 
 lished Church, he instructed his preachers, and the Societies 
 generally, to receive the holy sacraments administered by the 
 regular clergy. With limited exceptions, all the lay preach- 
 ers were unordained during the life-time of Mr. Wesley, and 
 for some years thereafter. But happily for the promotion and 
 prosperity of Wesleyan Methodism in Europe and the mission 
 fields, the traveling ministry, after proper probation, are now 
 solemnly ordained as ministers in the Church of God. The 
 local preachers, with comparatively rare exceptions, remain 
 licentiates, and are ineligible to holy orders. 
 
 The introduction of Methodism into the American Colo- 
 nies now the United States of America was through a series 
 of providential occurrences. Philip Embury and Robert Straw- 
 
WESLEY AND LAY PREACHING. 539 
 
 bridge, two lay preachers from Ireland, landed in America near 
 the same period between 1760 and 1764. As it was impor- 
 tant that New York city, then in its infancy, should become 
 one of the great centers of American Methodism, Mr. Embury 
 and other fellow-immigrants selected New York for their new 
 home. Robert Strawbridge passed into Frederick County, 
 Maryland, then almost a wilderness, and selected a small farm 
 near Sam's Creek, as the residence for himself and family. 
 
 Philip Embury prosecuted his work as a house carpenter 
 in New York city, and met with reasonable success in busi- 
 ness. For several years it is recorded that he failed to exer- 
 cise his gifts as a lay preacher. This almost unaccountable 
 delinquency is scarcely credible in view of his subsequent active 
 and efficient ministry. That alleged interregnum may be in 
 some " Lost Chapter " of New York Methodism. 
 
 Female agency and its valuable influence also marked the 
 early lay ministry. The beautiful and accomplished mother 
 of John Wesley pleaded with her son not to silence Thomas 
 Maxfield, the first layman who ventured to preach in the city 
 of London. And Barbara Heck, a co-immigrant and relative of 
 Philip Embury, has the high honor of arousing this neglectful 
 preacher to his sacred and important duties in the city of New 
 York. If his license had expired from non-use, she effect- 
 ually renewed it by her strong and urgent appeal. He preached 
 his first sermon in his own dwelling to a company of five per- 
 sons. Other valuable services soon followed, and in 1766 he 
 formed the first Methodist Society in that city, composed 
 of his own countrymen and other citizens. In 1767 the " Old 
 Rigging Loft " was opened for public worship. Congregations 
 continued to increase. It was then that Philip Embury was 
 re-enforced by the presence and labors of Captain Thomas 
 Webb, a hero of the English army, an approved and eloquent 
 lay preacher. 
 
 It was soon proposed to erect a Methodist chapel in New 
 York, and subscriptions were obtained for that purpose from 
 
540 THE WESLEY MEMOEIAL VOLUME. 
 
 about two hundred and fifty persons in that city. Captain 
 Webb made a princely gift, for the times, of 30, and having 
 extended his labors to New Jersey and the City of Philadel- 
 phia, he obtained at the latter place contributions amounting 
 to 32 to aid in the erection of Wesley Chapel, New York. 
 The subscription list recognized John Wesley as the founder 
 of Methodism, and Philip Embury as " a member and ' helper ' 
 in the gospel." 
 
 A lease was obtained for a lot of ground on John-street, 
 dated March 29, 1768, in which the name of Mr. Embury 
 appears as one of the lessees. The first Methodist preaching- 
 house in New York city was completed and occupied October 
 30, 1768. Philip Embury, the humble carpenter 'and lay 
 preacher who had built the pulpit with his own hands 
 preached the first sermon from Hosea x, 12, and with charac- 
 teristic plainness said : " The best consecration of a pulpit was 
 to preach a good sermon in it." He was represented to have 
 been a " weeping prophet," his sermons being " steeped in tears," 
 but remarkably effective. 
 
 An earnest appeal having been made to John Wesley for 
 ministerial assistance, Richard Boardman and Joseph Pilmoor 
 were appointed to visit America with a gift of 50, to aid the 
 first Church in New York. These two lay preachers landed 
 near Philadelphia, October 24, 1769. Mr. Boardman found a 
 small Society in that city, the fruits of Captain Webb's effect- 
 ive ministry. Mr. Boardman proceeded to New York, and 
 was soon followed by Mr. Pilmoor. They were received with 
 joy and gladness by Philip Embury and the Society which he 
 had organized. 
 
 By virtue of their appointment by Mr. Wesley, Boardman 
 and Pilmoor properly assumed the pastorate of John-street 
 Church. A deed in trust was obtained for the property, 
 dated November 2, 1770, the conveyance being made to 
 Richard Boardman and Joseph Pilmoor, ministers of the 
 gospel, and five other persons, not including Philip Embury, 
 
WESLEY AND LAY PREACHING. 541 
 
 This may be accounted for by his removal from New York, 
 and not from want of proper consideration on the part of 
 the English preachers. The financial account of John- 
 street Church during the ministry of Philip Embury ex- 
 hibits sundry payments to him for carpenter's work, and 
 occasionally small sums which may be considered as presents 
 for his pastoral services. The last entry, April 10, 1770, 
 was : " To cash paid Philip Embury, to buy a Concordance, 
 2. 5s." A valuable parting gift, for the times, to the 
 " founder of New York Methodism." It is supposed that 
 during the early summer of 1770 Mr. Embury removed to 
 Camden, now a part of Washington County, New York, and 
 formed a Society at Ashgrove, mostly among immigrants 
 from his own country. He was highly honored in the com- 
 munity, and held the office of civil magistrate. He continued 
 to preach the gospel in his own neighborhood and beyond. In 
 the summer of 1780, while mowing in his field about seven 
 miles from Ashgrove, he received mortal injury, and died in holy 
 triumph. Thus suddenly passed away " the first lay preacher 
 in the colony of New York." His history is revered and hon- 
 ored by American Methodism. The National Association of 
 
 J 
 
 Local Preachers have dedicated a beautiful monument to his 
 memory in the handsome cemetery at Cambridge, New York, 
 where his remains were re-interred. 
 
 Maryland authorities, who have carefully examined Mr. 
 Strawbridge's history, have published that he commenced his 
 labors in his own dwelling, to which his neighbors were in- 
 vited. A Methodist Society was formed in Maryland by 
 Robert Strawbridge as early as 1762 or 1763 ; and soon after, 
 the famous " Log Meeting-house " was erected near Sam's 
 Creek, about one mile from his residence. This humble 
 chapel, built of logs, was of equal character with many of 
 the houses occupied by the early settlers. It was like a " block 
 house," in the wilderness. There the people worshiped God, 
 and many seals were given to the ministry of the "founder of 
 
542 THE WESLEY MEMOKIAL VOLUME. 
 
 Methodism in Maryland." The chapel was never completely 
 finished. Its last gnarled log was taken and prepared for hon- 
 orable use in the magnificent Metropolitan Church, in Wash- 
 ington city. 
 
 The 27th day of October, 1771, is an important epoch in 
 American Methodism. On that day Francis Asbury and Rich- 
 ard Wright arrived in Philadelphia. Mr. Asbury had been a 
 local preacher for several years while working at his avoca- 
 tion ; and subsequently a traveling preacher for a few years 
 under Mr. Wesley. Mr. Asbury immediately commenced his 
 active ministry in Philadelphia, New York, and the adjacent 
 territory. In 1772 he was designated as " general assistant in 
 America." 
 
 In the summer or autumn of 1781, and before the Revolu- 
 tionary War had closed, while Mr. Strawbridge was making 
 pastoral calls among the Methodists, he was taken suddenly ill 
 at the house of his friend, Mr. Joseph Wheeler, near Towson- 
 town, now the seat of Baltimore County. In a few days the 
 pioneer Maryland preacher died in the triumphs of faith. An 
 immense concourse of the friends of the departed hero gathered 
 at his mournful funeral services. They were conducted in an 
 extensive yard connected with the dwelling where he died, 
 under a large spreading walnut-tree. Mr. Owings, the spirit- 
 ual son of Mr. Strawbridge, and the first native local preacher 
 in America, delivered the funeral sermon, under the deepest 
 emotion, from Rom. xiv, 13. The place of burial was in a 
 large private grave-yard, about one or two hundred yards dis- 
 tant. The solemn procession followed the corpse, borne on the 
 shoulders of four men, singing, amid floods of tears, Charles 
 Wesley's inimitable hymn, 
 
 "How blest is our brother, bereft 
 
 Of all that could burden his mind," etc. 
 
 The widow of Mr. Strawbridge died a few years after, and 
 the remains of husband and wife reposed in adjoining graves, 
 
WESLEY AND LAY PREACHING. 543 
 
 with only small, unhewn stones to mark their place of inter- 
 ment. After a lapse of about eighty years their wasted forms 
 were carefully disinterred and reburied in the preachers' lot in 
 Mount Olivet Cemetery, near Baltimore City. 
 
 The centenary of American Methodism, celebrated in 1866, 
 was marked by the presentation to the president of the Local 
 Preachers' Association of Baltimore of a large and appropriate 
 marble monument in memory of Robert Strawbridge, which 
 was dedicated with most impressive exercises. It stands under 
 the shadow of the massive bishops' monument, bearing the 
 names of Bishops Asbury, George, Emory, and Waugh. In 
 close proximity is the beautiful and costly monument in mem- 
 ory of the distinguished Jesse Lee, the greatest Methodist 
 leader that Virginia ever gave to the Church among her 
 many worthy sons. If memorial inscriptions on monuments 
 make history, then Robert Strawbridge came to America in 
 1760, began to preach Christ in his own home on Sam's Creek, 
 built the log meeting-house in 1764, in Frederick County, Md., 
 the first in America. 
 
 In support of the foregoing statements only one witness, 
 Bishop Asbury, will be produced. On April 30, 1801, Bishop 
 Asbury dined at Alexander Warfield's, on Sam's Creek, and 
 pushed on to the house of that eminent minister, Henry "Willis, 
 on Pipe Creek, where a Conference was held. He then adds : 
 "This settlement of Pipe Creek is the richest in the State. 
 Here Mr. Strawbridge formed the first Society in Maryland 
 and America" The italic is his own. Let it be remembered 
 that Bishop Asbury was then near the home of Mr. Strawbridge 
 and amid the scenes of his successful ministry. His host, Alex- 
 ander Warfield, was a devoted Methodist, of rare intelligence, 
 social position, and of unblemished reputation. Henry Willis, 
 at whose house the Conference was held, was one of the ablest 
 ministers in Methodism, possessed of the most accurate infor- 
 mation. Forty preachers, including William Watters, the ex- 
 horter and first native itinerant preacher, were in counsel for 
 
544 THE WESLEY MEMOEIAL VOLUME. 
 
 four days. With all these opportunities lie made the entry 
 above recited, that Mr. Strawbridge formed the first Society in 
 America. This was not an entry made on horse-back, or under 
 the fatigue of a long day's journey. He was writing history. 
 
 In 1815 Bishop Asbury revised his journal. It was tran- 
 scribed for him and read to him by Francis Hollings worth. 
 After Asbury's death, which occurred March 16, 1816, Mr. 
 Hollingsworth superintended its publication. In the Journal, 
 as thus revised by the Bishop, it is again recorded, " Robert 
 Strawbridge formed the first Society in Maryland and Amer- 
 ica." The italicised word is again Asbury's. 
 
 National peace and independence having been proclaimed in 
 the autumn of 1784, the path opened for another providential 
 arrangement. John Wesley solemnly ordained Dr. Thomas 
 Coke, one of his early and devoted fellow-laborers, as superin- 
 tendent of the Societies in America, with directions to confer 
 the same office on Francis Asbury, who had become the great 
 leader and apostle of American Methodism. In company with 
 Richard Whatcoat and Thomas Yasey, who had been ordained 
 and appointed by Mr. Wesley, Dr. Coke landed in America 
 November 3, 1784. 
 
 After consultation a General Conference of the American 
 preachers assembled in Lovely Lane Meeting-house, Baltimore, 
 December 25, 1784. After the unanimous election by the 
 preachers there convened, Francis Asbury was ordained a 
 superintendent or bishop of the Methodist Episcopal Church 
 in the United States. Bishop Coke conducted the ordination, 
 being assisted by Richard Whatcoat and Thomas Yasey, (who 
 were elders ordained by Mr. Wesley,) and the Rev. William 
 Otterbein, who was the first superintendent or bishop of. 
 the United Brethren in Christ who have been often known 
 as German Methodists. 
 
 The services of Bishop Coke in America were highly impor- 
 tant, but transitory and uncertain. His great soul was mapping 
 " mission stations," for the world. He died suddenly on ship- 
 
WESLEY AND LAY PREACHING. 545 
 
 board while on a missionary tour to the East Indies, when 
 nearly seventy years of age. Bishop Asbury often pronounced 
 him a man " of blessed mind and soul ; a gentleman, a scholar, 
 and a bishop ; and as a minister of Christ, in zeal, in labors, 
 and in services, the greatest man of the last century." When 
 the sea shall give up its dead, Bishop Thomas Coke will have 
 part in the first resurrection. 
 
 Many great and mighty men, whose names and deeds the 
 scope and limit of this article will not permit us to record, 
 have adorned and illustrated the Methodist itinerancy in 
 America. They were the successors of the itinerant preachers 
 whom Coke and Asbury ordained. A mighty work the itin- 
 erant preachers have wrought both in Europe and America ! 
 But greatly have they been seconded by those lay preachers 
 who have distinctively been called local preachers. These 
 have generally remained with the Church at home, following 
 secular pursuits for their support, aiding the itinerant preach- 
 ers, and oftentimes preaching the gospel where the itinerants 
 could not, and whenever opportunity showed an open door. 
 They discovered new fields of labor in their own neighbor- 
 hoods and beyond. To the Church where they resided, they 
 were often class-leaders, stewards, and trustees, acting in har- 
 mony with the traveling ministry. Others removed to distant 
 parts of the country, preaching Christ Jesus, penetrating the 
 wilderness, and forming Societies before any itinerant minister 
 had explored the far-off settlements. They cordially welcomed 
 the early Methodist missionaries, extending to them food and 
 shelter, and acting as guides over rivers and through the gorges 
 of mighty mountains. Bishop Asbury styled them, " his best 
 guides and companions." 
 
 In 1796 Bishop Asbury was authorized to ordain suitable 
 local preachers as deacons in the Church. Further provision 
 was made in 1812, under certain qualifications, for the ordina- 
 tion of local deacons to the office of elders in the Church of 
 God. 
 
546 THE WESLEY MEMORIAL VOLUME. 
 
 The forms of ordination of deacons and elders for the trav- 
 eling and local ministry are identical. The solemn vows are 
 taken in accordance with the existing or future duties and 
 relations of the parties severally ordained. No preacher of 
 any class has a right to ordination ; it is only his privilege, if 
 the Church authorities deem it proper to confer it. 
 
 The oneness of the forms of ordination is wise and prudent. 
 The Methodist ministry is one of occasional and necessary 
 changes. The most ardent, outspoken itinerant minister this 
 year may locate at the next Conference, as many in former 
 years found it necessary or convenient to do. The local min- 
 ister this year may supply the vacant or some other place the 
 ensuing year. Re-ordinations in case of such Conference 
 changes form no part of American Methodism. 
 
 It was thus that lay preaching, as a distinct class of 
 Church labor, was providentially restored by Mr. Wesley 
 to the Church of Christ. His employment of John Nelson, 
 the humble stone mason, as a lay preacher, found ample 
 justification in the examples of apostolic times. Saint Luke 
 was the "beloved physician." Saint Stephen, the proto- 
 martyr of the Christian Church, was chosen by the apostles 
 to receive and distribute the alms of the Church, being of 
 " honest report, full of the Holy Ghost and of wisdom." Lay 
 preacher as he was at that time, .he " did great miracles and 
 wonders among the people." With his face shining as an 
 angel he delivered a lay sermon of almost unequaled elo- 
 quence and power. His enemies, unable to resist or answer 
 it, sent him, amid a shower of stones, to receive the first 
 martyr's crown ! Ananias, a humble lay preacher, and not an 
 apostle, was commissioned by the Lord Jesus to visit, instruct, 
 and baptize Saul of Tarsus. Saint Paul^ the apostle to the 
 Gentiles, was a lay preacher before the apostles knew that 
 he was a disciple. When his temporal necessities required it 
 he considered it no degradation of his sacred office to labor 
 with his own hands as a tent maker. Thousands of lay 
 
WESLEY AND LAY PEEACHING. 
 
 preachers in Europe and America have done noble work for 
 the Church of God. Many of their honored names have 
 perished from human recollection. No "Church Memoirs" 
 have recorded their battles for the Lord, and the glorious 
 victories which they won in the name of Jesus Christ. But 
 they are written in the " Book of the Battles " for God and 
 Christianity. 
 
 NOTE. The many thousands converted to God through the instrumentality of 
 lay preaching has demonstrated the wisdom of restoring it to its place in the 
 Christian Church, and vindicated its scriptural claim. The successes of Methodism 
 convincingly attest the far-seeing prescience of the man who made it an essential 
 and integral part of the Methodist polity. To its wondrous effects as a vitalising 
 spiritual force and powerful auxiliary to the regular ministry, not only has the 
 experience of Methodism, but the experience of other evangelisms, borne abundant 
 witness. For in some form or other lay preaching, from Wesley's times till now, 
 has been employed by nearly all the evangelical Churches, and largely contributed 
 to their success. The Church of England itself has recently and formally adopted 
 it, and given it the sanction of its authority. The convocation of archbishops and 
 bishops, which met in 1866 at the episcopal palace of Lambeth, restored, as it 
 was claimed, the "order of lay readers," from which order Episcopal writers 
 tell us Mr. Wesley derived his plan of lay preaching. Indeed, we are reminded 
 that the " order of lay readers " which, it is said, was known to the Church of 
 England long before Mr. Wesley's day, but which had fallen into disuse in the 
 eighteenth century and Wesley's lay preachers are one and the same order. For 
 in both they who perform the service are laymen men set apart (and, in the case 
 of the lay readers, by the imposition of episcopal hands) to read and expound the 
 holy Scriptures in the absence of the regular clergy, and under their direction. 
 EDITOB. 
 
WESLEY'S DEATH AND CHARACTER 
 
 "\TO sight on earth is more beautiful than that of sunset in 
 _LM a cloudless sky ; and the same may be said of the last 
 days of a man like Wesley. Half a century had elapsed since 
 he had founded the " United Societies of the People called 
 Methodists;" and during that interval many had been the 
 counsels, warnings, and exhortations, he had addressed to 
 them. His last "address" published in his magazine only 
 three months before his death, deserves to be quoted. The 
 subject of it is of vast and permanent importance ; and, though 
 its language is strong some will say severe it evinces the 
 characteristic faithfulness and boldness of the man : 
 
 How great is the darkness of that execrable wretch, (I can give him 
 no better title, be he rich or poor,) who will sell his own child to the 
 devil 1 Who will barter her own eternal happiness for any quantity oj 
 gold or silver! What a monster would any man be accounted whc 
 devoured the flesh of his own offspring! And is not he as great & 
 monster, who, by his own act and deed, gives her to be devoured by 
 that roaring lion? as he certainly does (so far as is in his power) whc 
 marries her to an ungodly man. " But he is rich : but he has ten thou- 
 sand pounds ! " What if it were a hundred thousand ? The more the 
 worse; the less probability will she have of escaping the damnation of 
 hell. With what face wilt thou look upon her when she tells thee in the 
 realms below, "Thou hast plunged me into this place of torment! 
 Hadst thou given me to a good man, however poor, I might have now 
 been in Abraham's bosom I But, O! what have riches profited me? 
 They have sunk both me and thee into hell." 
 
 Are any of you that are called Methodists thus merciful to your chil- 
 dren? Seeking to marry them well, (as the cant phrase is;) that is, to 
 sell them to some purchaser that has much money but little or no re- 
 ligion? Are ye, too, regarding God less than mammon? Are ye also 
 without understanding? Have ye profited no more by nil ye have 
 
WESLEY'S DEATH AND CHAKACTER. 549 
 
 heard? Man, woman, think what you are about! Dare you also sell 
 your child to the devil ? You undoubtedly do this (as far as in you lies) 
 when you marry a son or a daughter to a child of the devil, though it be 
 one that wallows in gold and silver. O take warning in time ! Beware 
 of the gilded bait! Death and hell are hid beneath. Prefer grace 
 before gold and precious stones ; glory in heaven to riches on earth. If 
 you do not, you are worse than the very Canaanites. They only made 
 their children pass through the fire to Moloch. You make jours pass into 
 the fire that never shall be quenched, and to stay in it forever! O how 
 great is the darkness that causes you, after you have done this, to wipe 
 your mouth and say you have done no evil! 
 
 I call upon you who are called Methodists. In the sight of the great 
 God, upward of fifty years I have ministered unto you; I have been 
 your servant for Christ's sake. During this time I have given you many 
 solemn warnings on this head. I now give you one more, perhaps the 
 last. Dare any of you, in choosing your calling or situation, eye the 
 things on earth rather than the things above? In choosing a profession, 
 or a companion for life for your child, do you look at earth or heaven ? 
 And can you deliberately prefer, either for yourself or your offspring, a 
 child of the devil with money, to a child of God without it? Why, the 
 very heathens cry out, " curves in terras animce, et celestium inanes!" 
 14 O souls bowed down to earth, strangers to heaven! " 
 
 Repent, repent of your vile earthly-mindedness ! Renounce the title 
 of Christians, or prefer, both in your own case and the case of your 
 children, grace to money, and heaven to earth ! For the time to come, 
 at least, let your eye be single, that your whole body may be full of light. 
 
 This was plain speaking ; but who will say it was unneeded ? 
 And if it was necessary in the days of Wesley, how much 
 more necessary is it now ! 
 
 Wesley's near approach to the spirit-world solemnized but 
 did not appall him. With the eye of faith he surveyed its 
 vast scenes and endless visions. He mused concerning its 
 inhabitants, their employment, their capabilities, their happi 
 ness, or their punishment. He seemed, sometimes, to lose 
 himself in the midst of untold wonders. The following ex- 
 tracts from his writings amply prove all this. 
 
 The first are taken from a sermon written about fifteen 
 months before his death, and founded upon the words : " Even 
 
550 THE WESLEY MEMOEIAL VOLUME. 
 
 like as a dream when one awaketh, so shalt thou make their 
 image to vanish out of the city : " and it is a remarkable fact, 
 that, at the very time when Wesley's coffin was taken into 
 City Road Chapel, previous to its being put into his tomb, 
 the latter part of this striking sermon was being printed for his 
 " Arminian Magazine." 
 
 Let us suppose we had now before us one that was just passed into 
 the world of spirits. Might not you address such a new-born soul in 
 some such manner as this ? You have been an inhabitant of earth forty, 
 perhaps fifty or sixty, years. But now God has uttered his voice, "Awake, 
 thou that sleepest!" You awake; you arise; you have no more to 
 do with these poor, transient shadows. Arise, and shake thyself from 
 the dust ! See, all is real here ! All is permanent, all eternal ! Far 
 more stable than the foundations of the earth ; yea, than the pillars of 
 that lower heaven ! Now that your eyes are open, see how inexpressibly 
 different are all the things that are now round about you! What a 
 difference do you perceive in yourself! Where is your body? Your 
 house of clay ? Where are your limbs ? Your hands, your feet, your 
 head ? There they lie; cold, and insensible! 
 
 What a change is in the immortal spirit 1 You see every tiling around 
 you : but how ? Not with eyes of flesh and blood ! You hear : but 
 not by a stream of undulating air, striking on an extended membrane ! 
 You feel: but in how wonderful a manner! You have no nerves to 
 convey the ethereal fire to the common sensory : rather are you not now 
 all eye, all ear, all feeling, all perception ? How different, now you are 
 thoroughly awake, are all the objects round about you I Where are the 
 houses, and gardens, and fields, and cities, which you lately saw ? 
 Where are the rivers and seas, and everlasting hills? 
 
 What has become of all the affairs which you have been eagerly en- 
 gaged in under the sun? What have you reaped of all your labor and 
 care ? Does your money follow you ? No : you have left it behind you : 
 the same thing to you as if it had vanished into air. Does your gay or 
 rich apparel follow you? No ; your body is clothed with dust and rot- 
 tenness. Your soul is indeed clothed with immortality: but, O! what 
 immortality ! Is it an immortality of happiness and glory ? or of shame 
 and everlasting contempt ? Where is the honor, the pomp of the rich 
 and great? The applause that surrounded you? All gone! All are 
 vanished away, like as a shadow that departefh. 
 
WESLEY'S DEATH AND CHAEACTEE. 551 
 
 Where is all your business? Where your worldly cares? Your 
 troubles or engagements ? All these things are fled away ; and only 
 your soul is left. And how is it qualified for the enjoyment of this new 
 world? Has it a relish for the objects and enjoyments of the invisible 
 world? Are your affections loosened from things below, and fixed on 
 things above? Fixed on that place, where Jesus sitteth on the right 
 hand of God? 
 
 How do you relish the company that surrounds you? Your old com- 
 panions are gone: are your present companions angels of light? Min- 
 istering spirits, that but now whispered, "Sister spirit, come away!" 
 And what are those? Some of the souls of the righteous, whom you 
 formerly relieved with the mammon of unrighteousness ? Happy spirits 
 that traveled with you below, and bore a part in your temptations? 
 That together with you fought the good fight of faith, and laid hold on 
 eternal life ? As you then wept together, you may rejoice together ; you 
 and your guardian angels, perhaps, in order to increase your thankful- 
 ness for being delivered from so great a death. 
 
 These are strange musings ; and yet, to a man in Wesley's 
 position, they were natural. He was on the verge of the 
 eternal world, toward which he had been traveling for more 
 than fourscore years. He was about to enter it. He was 
 solemnized. He paused. He looked across the border. He 
 meditated. He was thrilled with religious awe. 
 
 The next extracts are taken from the last sermon Wesley 
 penned. The text was, " Now faith is the evidence of things 
 not seen." Wesley writes : 
 
 Faith is, in one sense of the word, a divine conviction of God and- of 
 the things of God : in another, nearly related to, yet not altogether the 
 same, it is a divine conviction of the invisible and eternal world. In 
 this sense I would now consider 
 
 I am now an immortal spirit, strangely connected with a little portion 
 of earth ; but this is only for awhile. In a short time I am to quit 
 this tenement of clay, and to remove into another state, 
 
 "which the living know not, 
 And the dead cannot, or they may not, tell ! " 
 
 What kind of existence shall I then enter upon, when my spirit has 
 
 launched out of the body ? how shall I feel myself perceive my own 
 35 
 
552 THE WESLEY MEMOEIAL VOLUME. 
 
 being ? How shall I discern the things round about me, either material 
 or spiritual objects? When my eyes no longer transmit the rays of 
 light, how will the naked spirit see? When the organs of hearing are 
 moldered into dust, in what manner shall I hear? When the brain is 
 of no further use, what means of thinking shall I have? When my 
 whole body is resolved into senseless earth, what means shall I have of 
 gaining knowledge ? 
 
 How strange, how incomprehensible, are the means whereby I shall 
 then take knowledge even of the material world ! Will things appear 
 then as they do now? Of the same size, shape, and color? Or will 
 they be altered in any, or all these respects ? How will the sun, moon, 
 and stars appear? The sublunary heavens ? The planetary heavens? 
 The region of the fixed stars? How the fields of ether, which we may 
 conceive to be millions of miles beyond them? Of all this we know 
 nothing yet ; and, indeed, we need to know nothing. 
 
 W'hat, then, can we know of those innumerable objects which properly 
 belong to the invisible world ; which mortal eye hath not seen, nor ear 
 heard, neither hath it entered into our heart to conceive? What a scene 
 will then be opened, when the regions of hades are displayed without a 
 covering ! 
 
 There is " a great gulf fixed " in hades, between the place of the holy 
 and that of unholy spirits, which it is impossible for either the one or 
 the other to pass over. But who can inform us in what part of the 
 universe hades is situated? This abode of both happy and unhappy 
 spirits till they are reunited to their bodies? It has not pleased God to 
 reveal any thing concerning it in the Holy Scripture, and, consequently, 
 it is not possible for us to form any judgment, or even conjecture, 
 about it. 
 
 Neither are we informed how either happy or unhappy spirits are em- 
 ployed during the time of their abode there ; yet may we not probably 
 suppose that the Governor of the world may sometimes permit wicked 
 souls "to do his gloomy errands in the deep ?" Or, perhaps, in con- 
 junction with evil angels, to inflict vengeance on wicked men ? Or will 
 many of them be shut up in chains of darkness unto the judgment of 
 the great day? In the meantime, may we not probably suppose that 
 the spirits of the just, though generally lodged in paradise, may some- 
 times, in conjunction with holy angels, minister to the heirs of salva- 
 tion ? May they not 
 
 " Sometimes, on errands of love, 
 Revisit their brethren below ? " 
 
WESLEY'S DEATH AND CHARACTER. 55S 
 
 But, be this as it may, it is certain human spirits swiftly increase in 
 knowledge, in holiness, and in happiness; conversing with all the wise 
 and holy souls that lived in all ages and nations from the beginning of 
 the world ; with angels and archangels, to whom the children of men 
 are no more than infants ; and, above all, with the eternal Son of God, 
 in whom are hid all the treasures of wisdom and knowledge. And, let 
 it be especially considered, whatever they learn they will retain forever, 
 for they forget nothing. To forget is only incident to spirits that are 
 clothed with flesh and blood. 
 
 How will this material universe appear to a disembodied spirit ? Who 
 can tell whether any of these objects that surround us will appear the 
 same as they do now ? And, if we know so little of these, what can we 
 know concerning objects of a quite different nature? concerning the 
 spiritual world ? It seems it will not be possible for us to discern them 
 at all till we are furnished with senses of a different nature, which are 
 not yet opened in our souls. These may enable us both to penetrate the 
 inmost substance of things, whereof we now discern only the surface, 
 and to discern innumerable things of the vejy existence whereof we 
 have not now the least perception. What astonishing scenes will then 
 discover themselves to our newly-opening senses! Probably fields of 
 ether, not only tenfold, but ten thousand fold, "the length of this ter- 
 rene ! " And with what variety of furniture, animate and inanimate ! 
 How many orders of beings, not discovered by organs of flesh and 
 blood! Perhaps, "Thrones, dominions, virtues, princedoms, powers!" 
 And shall we not then, as far as angels can, survey the bounds of crea- 
 tion, and see every place where the Almighty ' 
 
 "Stopped his rapid wheels, and said, 
 This be thy just circumference, world ? " 
 
 Yea, shall we not be able to move, quick as thought, through the wide 
 realms of uncreated night ? Above all, the moment we step into eternity 
 shall we not feel ourselves swallowed up of Him who is in this and 
 every place who filleth heaven and earth ? It is only the veil of flesh 
 and blood which now hinders us from perceiving that the great Creator 
 cannot but fill the whole immensity of space. He is every moment above 
 us, beneath us, and on every side. Indeed, in this dark abode, this land 
 of shadows, this region of sin and death, the thick cloud which is inter- 
 posed between conceals him from our sight. But the veil will disap- 
 pear, and he will appear in unclouded majesty, " God over all, blessed 
 forever I " 
 
554 THE WESLEY MEMOEIAL VOLUME. 
 
 Who knows bow we shall be employed after we enter the invisible 
 world ? What may be the employment of unholy spirits from death to 
 the resurrection ? We cannot doubt but the moment they leave the 
 body they find themselves surrounded by spirits of their own kind, 
 probably human as well as diabolical. What power God may permit 
 these to exercise over them we do not distinctly know ; but, it is not im- 
 probable, he may suffer Satan to employ them, as he does his own angels, 
 In inflicting death, or evils of various kinds, on the men that know not 
 God. For this end, they may raise storms by sea or by land ; they may 
 shoot meteors through the air ; they may occasion earthquakes, and, in 
 numberless ways, afflict those whom they are not suffered to destroy. 
 IVhere they are not permitted to take away life, they may inflict various 
 diseases ; and many of these, which we judge to be natural, are un- 
 doubtedly diabolical. I believe this is frequently the case with lunatics. 
 It is observable that many of those mentioned in Scripture, who are 
 called lunatics by one of the evangelists, are termed demoniacs by 
 another. May not some of these evil spirits be likewise employed, in 
 conjunction with evil angels, in tempting wicked men to sin, and in 
 procuring occasion for them ? Yea, and in tempting good men to sin, 
 even after they have escaped the corruption that is in the world ? 
 
 Meantime, how may we conceive the inhabitants of the other part of 
 hades, the souls of the righteous, to be employed? May we not say that 
 these servants of God, as well as the holy angels, "do his pleasure," 
 whether among the inhabitants of the earth or in any other part of his 
 dominions ? And, as we easily believe that they are swifter than the 
 light, even as swift as thought, they are well able to traverse the whole 
 universe in the twinkling of an eye, either to execute the divine com- 
 mands or to contemplate the works of God. What a field is here 
 opened before them ! And how immensely may they increase in knowl- 
 edge while they survey his works of creation, or providence, or his man- 
 ifold wisdom in the Church ! What depth of wisdom, of power, and of 
 goodness do they discover in his methods of bringing many sons to 
 glory I especially while they converse on any of these subjects with the 
 illustrious dead of ancient days ! with Adam, first of men ; with Noah, 
 who saw both the primeval and the ruined world ; with Abraham, the 
 friend of God; with Moses, who was favored to speak with God, as it 
 were face to face; with Job, perfected by sufferings; with Samuel, 
 David, Solomon, Isaiah, Daniel, and all the prophets ! with the apostles, 
 the noble army of martyrs, and all the saints who have lived and died to 
 the present day I with our elder brethren, tlie holy angels, cherubim. 
 
WESLEY'S DEATH AND CHAEACTEE. 555 
 
 seraphim, and all the companies of heaven ! above all, with Jesus, the 
 Mediator of the new covenant! Meantime, how will they advance in 
 holiness, in the whole image of God, wherein they were created ! in the 
 love of God to man, gratitude to their Creator, and benevolence to all 
 their fellow-creatures ! 
 
 These are long extracts, but they are important as showing the 
 thoughts and feelings with which the aged Wesley approached 
 the vast spirit world. The remarkable sermon from which 
 the extracts are taken is dated " London, January 17th, 1791," 
 only six weeks before his entrance into that unseen realm con- 
 cerning which he mused so deeply and devoutly. Nothing 
 need be said about the strength of mind and the vigorous 
 writing of " the old man eloquent," now approaching the age 
 of eighty-eight. All that is here attempted is to show his 
 frame of mind and heart when he was about to die. 
 
 Not much is known of Wesley's labors during the last six 
 weeks of his eventful life. He continued to preach, and he 
 wrote a number of interesting letters, one of which may be 
 appropriately inserted here. It was addressed to Ezekiel 
 Cooper, the son of an officer in the army of the American 
 Revolution, and who was now twenty-eight years of age and a 
 Methodist preacher at Annapolis, Md. ; a man of great mental 
 vigor and versatility, almost unequaled in debate, and called 
 because of his profound wisdom by the American Methodists, 
 Lycurgus; a diligent student, and a close observer of men and 
 things, who died in 1847, being at the time of his decease the 
 oldest Methodist preacher in the world. When he entered the 
 ministry, in 1784, the Methodists in America had eighty-three 
 preachers and fifteen thousand members ; when he died, the 
 number of their preachers was five thousand, and of their 
 members above a million. To Ezekiel Cooper Wesley wrote 
 as follows : 
 
 NEAR LONDON, February 1, 1791. 
 
 MY DEAR BROTHER : Those that desire to write or say any thing to 
 me have no time to lose, for Time has shaken me by the hand, and Death 
 
556 THE WESLEY MEMOEIAL VOLUME. 
 
 is not far behind. But I have reason to be thankful for the time that is 
 past. I felt few of the infirmities of old age for fourscore and six years. 
 It was not till a year and a half ago that my strength and my sight failed ; 
 and still I am enabled to scrawl a little, and to creep, though I cannot 
 run. Probably I should not be able to do so much, did not many of you 
 assist me by your prayers. 
 
 I have given a distinct account of the work of God, which has been 
 wrought in Britain and Ireland, for more than half a century. We want 
 some of you to give us a connected relation of what our Lord has been 
 doing in America since the time that Richard Boardman accepted the 
 invitation, and left his country to serve you. See that you never give 
 place to one thought of separating from your brethren in Europe. Lose 
 no opportunity of declaring to all men that the Methodists are one people 
 in all the world, and that it is their full determination so to continue, 
 
 " Though mountains rise, and oceans roll, 
 To sever us in vain." 
 
 To the care of our common Lord I commit you, and am your affection- 
 ate friend and brother, JOHN WESLEY. 
 
 Such was "Wesley's dying exhortation to the transatlantic 
 Methodists. It is somewhat strange that he should write to 
 Ezekiel Cooper, a young man of twenty-eight, whom he had 
 never seen, for "a connected relation of what our Lord had 
 been doing in America," rather than to Francis Asbury, whom 
 Wesley, in 1784, had appointed to be " joint superintendent " 
 with Dr. Coke of the Methodists " in North America." Per- 
 haps the reason was, because Coke and Asbury had greatly 
 offended him by calling themselves bishops* 
 
 For sixty-five years Wesley had been an earnest, laborious, and 
 marvelously successful preacher of " the glorious gospel of the 
 blessed God ; " and, notwithstanding his extreme age and fee- 
 bleness, he continued in his beloved employ until within seven 
 days of his decease. In a pamphlet, published soon afterward, 
 
 * Touching the question suggested by the above remark, Methodist writers 
 especially in this volume have agreed to disagree. It is no longer a question for 
 acrimonious debate. EDITOR. 
 
WESLEY'S DEATH AND CHARACTER. 557 
 
 entitled " A Short Account of the Late Rev. J. Wesley, A.M., 
 during the Two Last Weeks of his Life," it is stated : 
 
 For some time before Mr. Wesley was taken to Ms reward his strength 
 was evidently on the decline ; and his friends had apprehensions of his 
 approaching dissolution. His conversation also indicated a presenti- 
 ment of his death. He frequently spoke of the state of separate spirits, 
 and seemed desirous to know their particular employments. His preach- 
 ing during the last winter was attended with uncommon unction, and 
 he often spoke, both in his sermons and exhortations, as if each time 
 was to be his last, and desired the people to receive what he ad\ianced as 
 his dying charge. It is also worthy of remark, that for three months 
 before his last sickness there were scarcely three evenings passed to- 
 gether that he did not sing at family worship the following verses : 
 
 Shrinking from the cold hand of death, 
 
 I too shall gather up my feet ; 
 Shall soon resign this fleeting breath, 
 
 And die, my fathers' God to meet. 
 
 Numbered among thy people, I 
 
 Expect with joy thy face to see : 
 Because thou didst for sinners die, 
 
 Jesus, in death remember me ! 
 
 that without a lingering groan 
 
 I may the welcome word receive ; 
 My body with my charge lay down, 
 
 And cease at once to work and live ! 
 
 During the last two winters Miss Ritchie, of Otley, had been 
 a guest in Wesley's house, in City Road ; and she came again 
 in the month of November, 1790. Her friend, Miss Roe, (at 
 that time married to the Rev. James Rogers,) resided there, 
 but ill-health prevented her occupying her usual place in the 
 domestic circle. Hence, at Wesley's pressing invitation, Miss 
 Ritchie undertook Mrs. Rogers' duties. " I found," says she, 
 " sufficient business on my hands. The preacher who usually 
 read to Mr. Wesley being absent, he said to me, ' Betsy, you 
 must bfc eyes to the blind.' I therefore rose every morning 
 about half past five o'clock, and generally read to him from six 
 till breakfast time. During the three months I passed under 
 his roof, his spirit seemed all love. He breathed the air of par- 
 
558 THE WESLEY MEMORIAL VOLUME. 
 
 adise. Often adverting to the state of separate spirits, he 
 would observe, ; Can we suppose that this active mind, which 
 animates and moves the dull matter with which it is clogged, 
 will be less active when set free ? Surely, no ; it will be all 
 activity. But what will be its employments ? Who can 
 tell?"' 
 
 To Miss Eitchie the Methodists are indebted for the most 
 circumstantial account of the close of Wesley's life that was 
 ever published. It was dated New Chapel, City Koad, March 
 8, 1791," and was entitled, "An Authentic Narrative of the 
 Circumstances relative to the Departure of the late Eev. John 
 Wesley." It begins with the last week of Wesley's public 
 labors, and from it, and from other sources, the following par- 
 ticulars are gleaned. 
 
 On Thursday, February 17, 1791, he preached at Lambeth, 
 then a thriving suburban village, from the text, " Labor not for 
 the meat which perisheth, but for that meat which endureth 
 unto everlasting life." After preaching, upward of fifty per- 
 sons met for the renewal of their quarterly tickets. The brave 
 old man spoke to about twenty-five of them, but was obliged 
 to leave the remainder to James Rogers, his companion. On 
 reaching City Road he seemed to be unwell, and said he had 
 taken cold. 
 
 Friday, the 18th, he read and wrote, as usual ; and at night, 
 accompanied by James Rogers, went to Chelsea, and preached 
 in one of the dancing rooms of the notorious Ranelagh Gar- 
 dens, which had been converted into a Methodist meeting- 
 house. His text was, " The king's business required haste," 
 a text which his own long life had illustrated. Three or four 
 times during the service he was obliged to stop, and to tell the 
 congregation that his cold so affected his voice as to prevent 
 his speaking without these necessary pauses. After the sermon, 
 he retired into the vestry till Mr. Rogers had met nearly forty 
 members to renew their tickets. When this was ended, Wesley 
 was so exhausted that he could hardly get into his chaise. 
 
WESLEY'S DEATH AKU CHARACTER. 559 
 
 Saturday, the 19th, was principally employed in reading and 
 writing ; but he went out to dinner, at Mrs. Griffith's, Isling- 
 ton. During his visit he desired a friend to read to him the 
 fourth and three following chapters of the book of Job, con- 
 taining the speech of Eliphaz and the answer of Job, and strik- 
 ingly appropriate to the case of a dying man. He had pur- 
 posed to conduct the usual weekly meeting of penitents at City 
 Road in the evening, but allowed Robert Carr Brackenbury, a 
 supernumerary preacher, to take his place. 
 
 Next morning, Sunday, the 20th, he rose at his accustomed 
 hour, and intended to preach, but was quite unfit for the Sab- 
 bath services. At seven o'clock he was obliged to He down 
 again. After sleeping between three and four hours he roused 
 himself, but in the afternoon had again to go to bed. In the 
 evening he revived, and, at his request, two of his own dis- 
 courses on our Lord's Sermon on the Mount were read to him. 
 He then came down stairs and had supper with Mr. Rogers 
 and his family. 
 
 On Monday, the 21st, he appeared to be better, and, notwith- 
 standing the remonstrance of his friends, would fulfill an en- 
 gagement he had made to dine at Twickenham, a journey, 
 there and back, of twenty-six miles. On his way he called 
 upon Lady Mary Fitzgerald, a noble Methodist, daughter of 
 John, Lord Harvey, and granddaughter of John, Earl of Bris- 
 tol. " His conversation with her ladyship and his prayer were 
 memorable," says Miss Ritchie, " and well became a last visit." 
 
 On Tuesday, the 22d, he dined at Islington with one of the 
 executors of his will, Mr. John Horton, a merchant, and one of 
 the members of the Common Council of the city of London. 
 At night he preached his last sermon in City Road Chapel 
 from the words, " We through the Spirit wait for the hope of 
 righteousness by faith." Mr. Rogers says the sermon was " ex- 
 cellent." After the sermon he met the leaders of the Society. 
 
 At Leatherhead, a village eighteen miles from London, there 
 resided a gentleman who had lately lost his wife. Up to the 
 
560 THE WESLEY MEMOEIAL VOLUME. 
 
 present he and Wesley had never seen each other. In his dis- 
 tress the bereaved widower invited Wesley to visit him ; and 
 accordingly, notwithstanding his feebleness and the wintry 
 weather, Wesley, on Wednesday, the 23d, set out on this 
 lengthy journey, which turned out to be his last. James Rog- 
 ers accompanied him, and wrote, " In less than two hours after 
 our arrival our kind host, who was a magistrate, and well be- 
 loved in the neighborhood, sent his servants to invite the inhab- 
 itants to hear Mr. Wesley preach. A considerable number 
 soon assembled, and were ordered up-stairs into a spacious din- 
 ing-room, covered with a beautiful carpet, and set round with 
 fine mahogany chairs. The plain country people, who had 
 come plodding through the mire, seemed rather out of their 
 element ; but they all appeared to hear with deep attention 
 while Mr. Wesley gave them a most solemn warning from the 
 words, " Seek ye the Lord while he may be found, call ye 
 upon him while he is near : let the wicked forsake his way, 
 and the unrighteous man his thoughts : and let him return 
 unto the Lord, and he will have mercy upon him ; and to our 
 God, for he will abundantly pardon." 
 
 This was Wesley's last sermon ; and, like many of his ser- 
 mons, was preached under unusual circumstances. There was 
 no Methodist Society at Leatherhead. He had never preached 
 there before. Methodistically speaking, he had no interest in 
 the place. He was tottering on the brink of his own sepul- 
 chre, and was far more fit to be in bed than to undertake a 
 journey of nearly forty miles in the depth of winter. But 
 then there was a bereaved gentleman in great distress, who 
 urgently desired to see him. That was quite enough ; and 
 away the old man went, and closed his long and illustrious min- 
 istry in the gentleman's upstairs dining-room. Wesley's last 
 sermon was preached in this dining-room to a congregation 
 small and rustic, and comprised of only two who were Meth- 
 odists, or who had ever seen him until now James Rogers, the 
 "assistant" at City Road, and Richard Summers, the driver of 
 
WESLEY'S DEATH AND CHARACTER. 561 
 
 Wesley's chaise. The three drank tea with the clergyman of 
 the village, in whose house they also slept. 
 
 On Thursday, February 24th, Wesley, as usual, rose at four 
 o'clock, and drove as far as Balham, then a small, beautiful vil- 
 lage five miles distant from the city. There he halted at the 
 residence of Mr. George Wolff, the Danish consul in England, 
 and another of the appointed executors of Wesley's will. This 
 was one of the veteran's favorite retreats, where, twelve months 
 before, he had written his terribly faithful sermon on " God 
 said unto him, Thou fool ! " During his present visit James 
 Rogers read to him an account of " the sufferings of the ne- 
 groes in the West Indies," after which he immediately wrote 
 his well-known letter the last he ever penned to Wilberf orce 
 on slavery. For about sixty years he had been accustomed to 
 note his daily doings in his journals, and here, at Balham, he 
 made his last entry in these remarkable productions. 
 
 On Friday, February 25, he again rose at four o'clock, 
 and seemed to be in better health. At breakfast there was a 
 sudden change, and Mr. Rogers became extremely anxious to 
 get him home. Accordingly Mrs. Wolff drove him in her 
 coach to City Road. Miss Ritchie was waiting to receive him, 
 and was struck with the alteration that had taken place. He 
 managed to walk up stairs. Miss Ritchie ran for some refresh- 
 ment ; but, before she could bring it, Wesley had requested 
 Mr. Rogers to leave the room, and " desired not to be inter- 
 rupted for half an hour by any one," adding, u not even if 
 Joseph Bradford come." Joseph did come a few minutes 
 after ; but, of course, this fidus Achates did not dare to enter 
 until the half hour was ended. Mr. Bradford found his chief 
 extremely ill, and immediately requested Miss Ritchie to bring 
 him wine mulled with spices. Wesley drank a little and seemed 
 sleepy. He then became sick, vomited, and said, " I must lie 
 down." His attendants were alarmed and sent for Dr. White- 
 head. On his entering the room the old man smiled and said, 
 " Doctor, they are more afraid than hurt." 
 
562 THE WESLEY MEMOEIAL VOLUME. 
 
 The dying patriarch, even now, hardly thought his work 
 was ended. In fact, only a week ago, he had written to Mrs. 
 Knapp, of Worcester, informing her that he purposed to 
 set out from London to Bristol, on his long journey, on 
 February 25, and that he hoped to reach Worcester about 
 March 22. 
 
 Until Sunday morning, February 27, his time was princi- 
 pally passed in bed. He was full of fever, the pulse was quick, 
 and there was constant drowsiness. He spoke but little ; and 
 if roused to answer a question, or to take refreshment, (which 
 was seldom more than a spoonful at a time,) he soon dozed 
 again. 
 
 On Sunday morning he seemed much better, and, with a 
 little of Joseph Bradford's help, got up, took a cup of tea, sat 
 in his chair, looked cheerful, and repeated, from one of his 
 brother's hymns 
 
 " Till glad I lay this body down, 
 
 Thy servant, Lord, attend ; 
 And O, my life of mercy crown 
 
 With a triumphant end ! " 
 
 Soon after, with marked emphasis, he said : " Our friend 
 Lazarus sleepeth." He tried to converse with his assembled 
 friends, but was quickly exhausted and obliged to lie down 
 " Speak to me," he said, after a little quiet. " Speak to me, I 
 cannot speak." His niece, Miss Wesley, and Miss Ritchie 
 prayed with him, and he responded with a fervor which thrilled 
 them. 
 
 About Jbalf past two o'clock in the afternoon, he referred to 
 the dangerous and alarming illness with which he was seized 
 at the Bristol Conference, at which time, addressing Joseph 
 Bradford, his faithful and loving nurse, he had said, " I have 
 been wandering up and down between fifty and sixty years, en- 
 deavoring, in my poor way, to do a little good to my fellow- 
 creatures ; and now it is probable that there are but a few steps 
 between me and death ; and what have I to trust to for salva- 
 
WESLEY'S DEATH AND CHAEACTEE. 563 
 
 tion ? I can see nothing which I have done or suffered that will 
 bear looking at. I have no other plea than this : 
 
 ' I the chief of sinners am, 
 But Jesus died for rne.' " 
 
 " There is no need," said he, " for me to say more than I 
 said at Bristol." 
 
 " Is this," asked Miss Ritchie, " your present language, and 
 do you feel now as you did then ? " 
 
 " Yes," he answered. Miss Ritchie repeated the well-known 
 
 lines : 
 
 " Bold I approach the eternal throne, 
 
 And claim the crown, through Christ my own ; " 
 
 and added, " It is enough. He, our precious Immanuel, has 
 purchased, has promised all." 
 
 "Yes," said Wesley. " He is all! He is all ! I will go!" 
 
 " To joys above," continued Miss Ritchie. "Lord, help me 
 to follow you ! " 
 
 " Amen ! " responded the dying Christian. 
 
 After this his fever increased, and he became delirious ; but 
 even during his delirium he was either about to preach, or 
 was meeting classes. 
 
 In the evening he' again got up, and while sitting in his 
 chair, remarked : " What are all the pretty things at B. to a 
 dying man ? " And then, again reverting to his words at Bris- 
 tol, he exclaimed : 
 
 " I the chief of sinners am, 
 But Jesus died for me. " 
 
 " We must be justified by faith, and then go on to sanctifica- 
 tion." - 
 
 On Monday, February 28, his weakness increased apace. 
 His friends were greatly alarmed ; and even Dr. Whitehead 
 desired to summon another physician. " Dr. Whitehead," said 
 Wesley, " knows my constitution better than any one : I am 
 perfectly satisfied, and will not have any one else." Most 
 
564 THE WESLEY MEMORIAL VOLUME. 
 
 of the day was spent in sleep. He seldom spoke ; but once, in 
 a wakeful interval, lie was heard saying in a low voice, " There 
 is no way into the holiest but by the blbod of Jesus." At an- 
 other time, he asked Thomas Rankin what the text was from 
 which he (Wesley) had preached at Hampstead, a short time 
 before. Rankin answered, " Ye know the grace of our Lord 
 Jesus Christ, that, though he was rich, yet for your sakes 
 he became poor, that ye through his poverty might be rich." 
 "Yes," said Wesley. "That is the foundation the only 
 foundation there is no other. We have boldness to enter 
 into the holiest by the blood of Jesus." 
 
 It was now evident to all that Wesley was beginning to 
 sleep his last sleep. His friends around him were broken- 
 hearted. Poor distressed Joseph Bradford dispatched numerous 
 notes to the preachers, in the following terms 
 
 Dear Brother: Mr. Wesley is very ill; pray! pray ! pray ! 
 
 I am your affectionate brother, 
 
 JOSEPH BRADFOBD. 
 
 All was unavailing. Wesley's work was finished. On Tues- 
 day, March 1, after a very restless night, he began singing 
 
 * ' All glory to God in the sky, 
 
 And peace upon earth be restored ! 
 O Jesus, exalted on high, 
 
 Appear our omnipotent Lord ! 
 Who meanly in Bethlehem born, 
 
 Didst stoop to redeem a lost race, 
 Once more to thy people return, 
 
 And reign in thy kingdom of grace ! 
 
 u O ! wouldst thou again be made known, 
 
 Again in thy Spirit descend, 
 And set up in each of thine own 
 
 A kingdom that never shall end ! 
 Thou only art able to bless, 
 
 And make the glad nations obey, 
 And bid the dire enmity cease, 
 
 And bow the whole world to thy sway." 
 
WESLEY'S DEATH AND CHAEACTEE. 565 
 
 Here, while breathing faith and joy and universal benevo- 
 lence, his strength failed. " I want to write," said he. A pen 
 was put into his hand, and paper was placed before him. His 
 hand had forgot its cunning. " I cannot," said the dying man. 
 " Let me write for you," remarked Miss Ritchie : " tell me 
 what you would say." " Nothing," he replied, " but that God 
 is with us." 
 
 In the forenoon he said : " I will get up." And while his 
 clothes were being prepared for him, he again commenced 
 singing in a way which surprised his friends 
 
 " I '11 praise my Maker while I 've breath, 
 And when my voice is lost in death, 
 
 Praise shall employ my nobler powers ; 
 My days of praise shall ne'er be past, 
 While life, and thought, and being last, 
 
 Or immortality endures. 
 
 " Happy the man whose hopes rely 
 On Israel's God ; he made the sky, 
 
 And earth, and seas, with all their train ; 
 His truth forever stands secure ; 
 He saves the oppressed, he feeds the poor, 
 
 And none shall find his promise vain." 
 
 Being dressed and seated in his chair, he appeared to change 
 for death ; but, in a low voice, said : " Lord, thou givest strength 
 to them that can speak, and to them that cannot. Speak, Lord, 
 to all our hearts, and let them know that thou loosest tongues ! " 
 And again he began to sing, what turned out to be his last 
 song outside of heaven : 
 
 :; To Father, Son, and Holy Ghost, 
 Who sweetly all agree," 
 
 but here his voice failed, and, gasping for breath, he said : 
 " Now we have done let us go." 
 
 Full of happiness, but utterly exhausted, he was put to bed, 
 where, after a short but quiet sleep, he opened his eyes, and 
 addressing the weeping watchers who stood around him, said : 
 
566 THE WESLEY MEMORIAL VOLUME. 
 
 " Pray and praise ; " and, of course, they at once complied. 
 On rising from their knees he took their hands, drew them 
 near to him, kissed them, and said to each, " Farewell, fare- 
 well." He asked Joseph Bradford, his old traveling compan- 
 ion, about the key and contents of his bureau, remarking, " I 
 want to have all things ready for my executors. Let me be 
 buried in nothing but what is woolen, and let my corpse be 
 carried in my coffin into the chapel." And then, as if no other 
 earthly matters required his attention, he again called out, 
 " Pray and praise." Down fell his friends upon their knees, 
 and fervent were the dying saint's responses, especially to John 
 Broadbent's prayer that God would still bless the system of 
 doctrine and discipline which Wesley had been the means of 
 establishing. And now each watcher, including James Rogers' 
 little boy, drew near to the bed of the expiring veteran, and, 
 with affectionate solicitude, awaited the coming of the shining 
 ones to conduct him home. With the utmost placidity he again 
 saluted them, shook hands, and said : " Farewell, farewell ! " 
 
 There was no conflict, no struggle, no sigh, no groan. He 
 was ready and waiting and willing, if not wishful, to go. The 
 scene was the peaceful setting of a glorious sun, undimmed by 
 the smallest intervening cloud. 
 
 He tried to speak, but his friends found it difficult to under- 
 stand what he meant, except that he wished his sermon on 
 "The Love of God to Fallen Man," founded on the text, 
 " Not as the offense, so also is the free gift," to be " scattered 
 abroad, and given to every body."* The group of watch- 
 ers thought him dying there was a solemn pause silence 
 reigned supreme, until at length the grand old Christian soldier 
 summoned for a final effort all the little strength he had re- 
 maining, and exclaimed, in a tone well-nigh supernatural, 
 The best of all is, God is with us ! And then, after another 
 pause, and while lifting his arm in joyous triumph, he re- 
 
 * In compliance with his wish, ten thousand copies were printed and gratuit- 
 ously distributed. ROGERS' " Life," p. 48. 
 
WESLEY'S DEATH AND CHARACTER. 567 
 
 peated, with an emphasis which thrilled his friends, The Ijest 
 of all is, God is with us ! an utterance which henceforth be- 
 came the watch-word of his followers. 
 
 Nature was once more exhausted. Some one wetted his 
 parched lips. " It will not do," he said, " we must take the 
 consequence. Never mind the poor carcass." 
 
 James Rogers and Thomas Rankin were standing by his 
 bed ; but his sight was so nearly gone that he was unable to 
 recognize their features. " Who are these ? " he asked. " Sir," 
 said Mr. Rogers, " we are come to rejoice with you ; you are 
 going to receive your crown." " It is the Lord's doing," re- 
 plied Wesley, " and it is marvelous in our eyes." 
 
 Being told .that the widow of his brother Charles had come 
 to see him, he thanked her, affectionately endeavored to kiss 
 her, and said, "He giveth his servants rest." She moistened 
 his lips, and he immediately repeated his almost invariable 
 thanksgiving after meals, " We thank thee, O Lord, for these 
 and all thy mercies. Bless the Church and the king, and grant 
 us truth and peace, through Jesus Christ our Lord, for ever 
 and ever ! " Then, after a brief pause, he cried, " He causeth 
 his servants to lie down in peace ; " and after another, " The 
 clouds drop fatness ; " and after a third, " The Lord of hosts 
 is with us ; the God of Jacob is our refuge ! Pray and 
 praise ! " And again his friends fell upon their knees, and 
 complied with his request. 
 
 It was now Tuesday night his last on earth. During its 
 silent and slowly passing hours he often attempted to repeat 
 Dr. Watt's noble hymn, two verses of which, to the astonish- 
 ment of his friends, he had sung on Tuesday forenoon ; but he 
 always failed in getting further than the first two words, " I'll 
 praise I'll praise." 
 
 On Wednesday morning, March 2, his loving watchers 
 knelt round his bed, and Joseph Bradford offered prayer. On 
 rising from their knees Wesley said, " Farewell ! " the last word 
 
 he was heard to articulate. 
 36 
 
568 THE WESLEY MEMORIAL VOLUME. 
 
 James Rogers writes : 
 
 Perceiving that the closing scene drew very near, about half past nine 
 o'clock, Mr. Bradford, Mr. Whitfield, Mr. Broadbent, Mr. Brackenbury, 
 Mr. Horton, Dr. Whitehead, Miss Wesley, Miss Ritchie, my wife, my- 
 self, and my little James, all kneeled upon our knees around the bed of 
 this man of God ; while his breath, gently decreasing, ceased. What we 
 felt at that moment is inexpressible. The weight of glory which seemed 
 to rest on the countenance of our beloved pastor, father, and friend, as 
 he entered the joy of his Lord, filled our hearts with holy dread, mixed 
 with ineffable sweetness. Surely God was in that place ! Just as Mr. 
 Wesley breathed his last breath Mr. Bradford was saying, "Lift up 
 your heads, O ye gates ! and be ye lifted up, ye everlasting doors! and let 
 this heir of glory in 1 " 
 
 John Wesley died at twenty minutes before ten o'clock, on 
 Wednesday morning, March 2, 1791. - 
 
 What followed ? " Children ! " said John Wesley's mother, 
 '" as soon as I am dead, sing a song of praise ! " As soon as 
 Wesley died, his friends, standing about his corpse, sang : 
 
 " Waiting to receive thy spirit, 
 
 Lo 1 the Saviour stands above ; 
 Shows the purchase of his merit, 
 
 Reaches out the crown of love." 
 
 Miss Ritchie then said, " Let us pray for the mantle of our 
 Elijah ! " on which, she adds, " Mr. Rogers prayed for the 
 descent of the Holy Ghost on us, and all who mourn the 
 general loss the Church militant sustains by the removal of 
 our much-loved father to his great reward. Even so, Amen ! " 
 
 The day fixed for Wesley's funeral was Sfarch 9. In 
 his will there was the clause following : " I give six pounds to 
 be divided among the six poor men named by the assistant, 
 who shall carry my body to the grave ; for I particularly 
 desire there may be no hearse, no coach, no escutcheon, no 
 pomp, except the tears of them that love me and are following 
 me to Abraham's bosom. I solemnly adjure my executors, in 
 the name of God, to observe this." The intention of the execu- 
 tors was to take the coffin into City Road Chapel, and place 
 
WESLEY'S DEATH AND CHAKACTEB. 569 
 
 it before the pulpit, and while there, that Dr. Whitehead should 
 preach the funeral sermon, at the conclusion of which should 
 be the burial. ^ 
 
 The crowds who came to look at Wesley's corpse, both in 
 the house and in the chapel, were enormous. Business in 
 City Road was to a great extent suspended ; -and carriages could 
 hardly find room to pass each other. The multitudes included 
 many besides Methodists. The Rev. John Mitford says, that 
 in the last drive he ever took with Samuel Rogers, when re- 
 turning by City Road, the poet pulled the check-string oppo- 
 site to Bunhillfields burial-ground, and said, " You see that 
 chapel opposite ; get out and look carefully at the house 
 which stands to the left of it, and then come back again." 
 Mitford having done what Rogers directed, the latter said: 
 "When I was a young man in the banking-house, and my 
 father lived at Stoke-Newington, I used every day, in going 
 to the city, to pass this place. One day, in returning, I saw a 
 number of respectable persons of both sexes, assembled here, 
 all well dressed in mourning. The door of that house was open 
 and they entered it in pairs. I thought that without impro- 
 priety I might join them. We all walked up stairs, and 
 came to a drawing-room in the midst of which was a table. 
 On this table lay the body of a person dressed in the robes of 
 a clergyman, with bands, and his gray hair shading his face on 
 either side. He was of small stature, and his countenance 
 looked like wax. We all moved round the table, some of 
 the party much affected, with our eyes fixed upon the ven- 
 erable figure that lay before us ; and as we moved on others 
 followed. After we had gone the round of the table we de- 
 scended as we came. The person that lay before us was the 
 celebrated John Wesley." 
 
 Such was the excitement created by Wesley's death, and 
 such were the crowds that came to see his corpse and were 
 likely to attend his funeral, that, in the evening before the day 
 appointed for the funeral sermon and the burial, the executors 
 
570 THE WESLEY MEMORIAL VOLUME. 
 
 changed the hour that had been named for them, and arranged 
 that the interment should take place between the hours of five 
 and six next morning. The time was unusual, for it would 
 still be dark, and the weather, of course, was wintry. The 
 notice given to Wesley's friends was short, and, had they not 
 been so accustomed to attend five o'clock services, the hour 
 would have been exceedingly inconvenient. To a great extent 
 the stratagem of the executors succeeded ; but still hundreds 
 ^vere present to see the coffin of the arch-Methodist put into its 
 tomb. In conformity with a custom which then, and long aft- 
 erward, existed, a funeral biscuit was given to each of the as- 
 sembled mourners, wrapped in an envelope, on which was a 
 most beautifully engraved portrait of the departed, dressed in 
 canonicals, with books for a back-ground, a cross and a crown 
 above the portrait, and about it a border, with the words : 
 " O man, thy kingdom is departing from thee. For soon 
 man's hour is up, and we are gone." 
 
 Seven years before, in his "Anninian Magazine," Wesley 
 had published an account of Philip Yerheyen, "one of the 
 most eminent physicians in Europe," and had said : "Philip 
 Yerheyen ordered his body to be buried in the church-yard, 
 that he might not lessen the honor of the church, or infect it 
 with unwholesome vapors. What pity it is that so few per- 
 sons, even of sense and piety, feel the force of these considera- 
 tions. I am so sensible of their weight that I have left orders 
 to bury my remains, not in the New Chapel, but in the bury- 
 ing-ground adjoining it." 
 
 Accordingly, Wesley's corpse was put into a vault in the 
 ground behind his chapel in City Eoad. The Eev. John 
 Kichardson, one of Wesley's clerical helpers, read the burial 
 service, and when he came to the sentence, "forasmuch as it 
 hath pleased Almighty God to take unto himself the soul of our 
 dear brother? he substituted, with tender emphasis, the word 
 father in the place of the word brother, a simple change which 
 turned the silent tears of the assembled mourners into a par- 
 
WESLEY'S DEATH AKD CHARACTER. 571 
 
 oxysm of ungovernable grief, and from Wesley's grave there 
 went up to heaven a loving outburst of wailing lamentation. 
 The inscription on the coffin was, 
 
 JOHANNES WESLEY, A. M. 
 OLIM. SOC. COLL. LIN. OXON. 
 OB. 2D. DIE MA*RTII, 1791. 
 
 AN. MT. 88. 
 
 The solemn ceremony in one respect was over before six 
 o'clock on that wintry morning ; but not in another. During 
 the reading of the burial service multitudes had assembled, and 
 now rushed into the " New Chapel " to listen to Dr. White- 
 head's sermon. The chapel was hung with superfine black 
 cloth. On one side of the chapel sat the men, on the other 
 the women. Among the latter, with one solitary exception, a 
 colored ribbon w T as not visible ; and the lady whose unenviable 
 bonnet was adorned with blue was so annoyed at her unseemly 
 singularity, that she tore the ornament from her head, and 
 assumed the garb of general mourning. The chapel was 
 crowded to excess. In the vast congregation were a large 
 number of clergymen of the Church of England, and also not 
 a few Dissenting ministers. The text chosen was, " Know ye 
 not that there is a prince and a great man fallen this day in 
 Israel ? " The sermon was able and appropriate, and was pub- 
 lished in the form of an octavo pamphlet of seventy-one pages. 
 This was followed by many others, in churches, chapels, and 
 meeting-houses, in England, Ireland, Scotland, Wales, and 
 America ;* and the Methodists, at least, went into general 
 mourning. John Pawson wrote : f 
 
 * Of all the texts chosen on this occasion, perhaps the most appropriate was 
 that taken at New York, on May 29, 1791, by grand old Francis Asbury, the only 
 Methodist preacher who had any claim to be regarded as Wesley's equal in evan- 
 gelistic traveling, toil, and trial. " Thou hast fully known my doctrine, manner of 
 life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which 
 came unto me at Antioch, at Iconium, at Lystra ; what persecutions I endured : 
 but out of them all the Lord delivered me." Asbury might have preached for a 
 month from such a text, and even then have left his subject unexhausted. 
 
 f Unpublished Letter. 
 
572 THE WESLEY MEMORIAL VOLUME. 
 
 The people in this part of the country (Yorkshire) pay all possible re- 
 spect to Mr. Wesley's memory, by going into mourning themselves, and 
 by putting all the pulpits and many of the galleries in mourning. I 
 never saw any thing like the chapels at Leeds and Halifax. At Man- 
 chester and at Rochdale they have added escutcheons; and they talk of 
 doing so at Leeds. 
 
 The following inscription was put on Wesley's tomb : 
 
 TO THE MEMORY OF 
 
 THE VENEEABLE JOHN WESLEY, A.M., 
 
 LATE FELLOW OF LINCOLN COLLEGE, OXFORD. 
 
 THIS GREAT LIGHT AROSE 
 
 (BY THE SINGULAR PROVIDENCE OF GOD,) 
 TO ENLIGHTEN THESE NATIONS, 
 
 AND TO REYIVE, ENFORCE, AND DEFEND 
 THE PURE, APOSTOLICAL DOCTRINES AND PRACTICES OF 
 
 THE PRIMITIVE CHURCH I 
 
 WHICH HE CONTINUED TO DO, BY HIS WRITINGS -AND HIS 
 
 LABORS 
 
 FOR MORE THAN HALF A CENTURY: 
 AND, TO HIS INEXPRESSIBLE JOY, 
 
 NOT ONLY BEHELD THEIR INFLUENCE EXTENDING, 
 
 AND THEIR EFFICACY WITNESSED, 
 
 IN THE HEARTS AND LIVES OF MANY THOUSANDS, 
 AS WELL IN THE WESTERN WORLD, AS IN THESE 
 
 KINGDOMS: 
 
 BUT ALSO, FAR ABOVE ALL HUMAN POWER OR EXPECTATION, 
 
 LITED TO SEE PROVISION MADE, BY THE SINGULAR GRACE OF GOD, 
 
 FOR THEIR CONTINUANCE AND ESTABLISHMENT, 
 
 TO THE JOY OF FUTURE GENERATIONS. 
 
 READER, IF THOU ART CONSTRAINED TO BLESS THE INSTRUMENT, 
 GIVE GOD THE GLORY I 
 
 AFTER HAVING LANGUISHED A FEW DAYS, HE, AT LENGTH, FINISHED 
 
 HIS COURSE AND HIS LIFE TOGETHER : GLORIOUSLY TRIUMPHING 
 
 OVER DEATH, MARCH 2, AN. DOM. 1791, IN THE 
 
 EIGHTY-EIGHTH YEAR OF HIS AGE. 
 
 Dr. Whitehead justly says this " inscription is not worthy of 
 Mr. Wesley." Nine years afterward he wrote one himself, 
 which, in 1800, was put upon the marble tablet placed within 
 the communion rails of Wesley's Chapel in City Eoad. The 
 following is a copy of it : * 
 
 *In 1823 this inscription was slightly altered, but not improved. 
 
WESLEY'S DEATH AND CHARACTER. 573 
 
 SACKED TO THE MEMORY 
 
 OF THE EEV. JOHN WESLEY, M.A., 
 
 SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD. 
 
 A MAN IN LEARNING AND SINCERE PIETY, 
 
 SCARCELY INFERIOR TO ANY : 
 IN ZEAL, MINISTERIAL LABORS, AND EXTENSIVE USEFULNESS, 
 
 SUPERIOR (PERHAPS) TO ALL MEN 
 
 SINCE THE DAYS OF ST. PAUL. 
 
 REGARDLESS OF FATIGUE, PERSONAL DANGER, AND DISGRACE, 
 HE WENT OUT INTO THE HIGHWAYS AND HEDGES, 
 
 CALLING SINNERS TO REPENTANCE, 
 AND PREACHING THE GOSPEL OF PEACE. 
 
 HE WAS THE FOUNDER OF THE METHODIST SOCIETIES: 
 
 THE PATRON AND FRIEND OF THE LAY PREACHERS, 
 
 BY WHOSE AID HE EXTENDED THE PLAN OF ITINERANT PREACHING 
 
 THROUGH GREAT BRITAIN AND IRELAND, THE WEST INDIES, 
 
 AND AMERICA, WITH UNEXAMPLED SUCCESS. 
 
 HE WAS BORN JUNE 17, 1703, 
 AND DIED MARCH 2, 1791, 
 
 IN SURE AND CERTAIN HOPE OF ETERNAL LIFE, 
 
 THROUGH THE ATONEMENT AND MEDIATION OF A CRUCIFIED SAVIOUR. 
 
 HE WAS SIXTY-FIVE YEARS IN THE MINISTRY, X 
 
 AND FIFTY-TWO AN ITINERANT PREACHER. 
 
 HE LIVED TO SEE IN THESE KINGDOMS ONLY, 
 ABOUT THREE HUNDRED ITINERANT, AND A THOUSAND LOCAL, PREACHERS, 
 
 RAISED UP FROM THE MIDST OF HIS OWN PEOPLE, 
 AND EIGHTY THOUSAND PERSONS IN THE SOCIETIES UNDER HIS CARE. 
 
 HIS NAME WILL EVER BE HELD IN GRATEFUL REMEMBRANCE 
 
 BY ALL WHO REJOICE IN THE UNIVERSAL SPREAD 
 OF THE GOSPEL OF CHRIST. 
 
 SOLI DEO GLORIA. 
 
 The last marble tablet is that put up in England's grandest 
 cathedral Westminster Abbey in 1876, with medallion pro- 
 files of the two Wesley brothers, and a bass-relief of Wesley 
 preaching on his father's tombstone. 
 
 Hundreds of critiques on Wesley's career and character 
 have been published; but in this sketch all are purposely 
 excluded, except a few by those who were well acquainted 
 with the man and were competent to form and express correct 
 opinions concerning him. 
 
 Dr. John Whitehead was one of Wesley's confidential friends, 
 his chosen medical adviser, and one of the three trustees to 
 whom he bequeathed his books and manuscripts. Originally 
 
574 THE WESLEY MEMORIAL VOLUME. 
 
 a poor weaver boy, in the neighborhood of Glossop, he, in 
 1764, became one of Wesley's itinerant preachers, and was 
 appointed to the Cornwall Circuit, where, during the year, 
 more than a thousand members were added to the Societies. 
 The two following years he spent in Athlone Circuit, Ireland. 
 In 1767 he was appointed to "Lancashire;" and in 1768 
 was made the " assistant " in Bristol Circuit. While here he 
 attended Kingswood School, and, with the assistance of Joseph 
 Benson, made considerable progress in the acquirement of the 
 Greek and Latin languages. He then retired from the itin- 
 erancy, on account of his wife's ill-health, and commenced 
 business in Bristol, and became insolvent. He next opened 
 a school at Wandsworth, where he had two of the sons of the 
 celebrated Dr. Lettsom as his pupils. By Lettsom he was 
 persuaded to study for the medical profession, and, with the 
 doctor's assistance and that of Mr. Barclay, a Quaker, he 
 went to the University of Leyden, and returned to England 
 with the diploma of Doctor of Medicine. There cannot be a 
 doubt of his great natural abilities, and of his learning, and of 
 his superior qualifications to draw up a just and faithful cri- 
 tique on his beloved friend Wesley. He writes : 
 
 Mr. Wesley was richly furnished with literature in its various 
 branches. He was a critic in the Latin and Greek classics ; and was 
 well acquainted with the Hebrew, as well as with most of the Eu- 
 ropean languages now in use. At college he studied Euclid, Keil, 
 Sir Isaac Newton's Optics, etc., etc. ; but he never entered far into the 
 higher branches of mathematics. He was no great friend to meta- 
 physical disquisitions; and I always thought he held metaphysical 
 reasoning, even when properly and modestly conducted, in too low 
 estimation. 
 
 Sacred learning occupied much of his time and attention. He was 
 well read in the Hebrew Scriptures; and was so conversant with the 
 original language of the New Testament that when he was at a 
 loss to repeat a passage in the words of our common translation he 
 was never at a loss to repeat it in the original Greek. 
 
 His industry was almost incredible. From four o'clock in the morn- 
 ing till eight at night his time was employed in reading, writing, 
 
WESLEY'S DEATH AND CHAKACTER. 575 
 
 preaching, meeting the people, visiting the sick, or traveling. Before 
 the infirmities of age came upon him, he usually traveled on horseback, 
 and would ride thirty, forty, or fifty miles in a day, and preach two, 
 three, or four times. He had a constant correspondence with persons 
 all over the three kingdoms, and with the preachers in every part, and 
 answered his letters with great punctuality. He read most publications 
 that were deemed valuable, if they related to religion or natural phi- 
 losophy, and often made extracts from them. 
 
 As a writer his object was to instruct and benefit that numerous class 
 of people who have a plain understanding, little learning, little money, 
 and little time to spare for reading. Content with doing good, he used 
 no trappings merely to please, or to gain applause. The distinguishing 
 character of his style is brevity and perspicuity. His words are well 
 chosen, being pure, proper to his subject, and precise in their meaning. 
 The sentences commonly have clearness, unity, and strength; but he 
 sometimes closes a sentence in a manner which destroys its harmony, 
 and subtracts from its beauty. Whenever he took time, and gave the 
 necessary attention to his subject, both his manner of treating it and 
 his style show the hand of a master. 
 
 He has been charged with the love of power, even so far as to be a 
 blemish in his character. But he always denied the charge. He always 
 considered his power as inseparably connected with the unity and pros- 
 perity of the Societies over which he presided; and no man ever used 
 his power with more moderation. He never sought his own ease or 
 advantage in the use of it ; and the Societies labored under no incon- 
 venience from it, but prospered under his government. Having known 
 him for twenty-five years, and having examined his -private papers, I 
 have no hesitation in declaring, that he used all his influence and power 
 to the best of his judgment, on every occasion, to promote the interests 
 of Christianity, the prosperity of the people he governed, and the peace 
 and welfare of his country. 
 
 The remainder of Dr. Whitehead's critique is mainly taken 
 from that of the Rev. John Hampson, Jun., who must now be 
 introduced to the reader's notice. 
 
 Mr. Hampson was the son of John Hampson, Sen., who 
 became one of Wesley's itinerant preachers as early as the 
 year 1752. Though not so intimate a friend of Wesley's as 
 Dr. Whitehead, he was well qualified to form a just estimate 
 of the character and career of the great evangelist. In his 
 
576 THE WESLEY MEMORIAL VOLUME. 
 
 youth he had often met him in his father's humble domicile, 
 and had observed his spirit and listened to his conversations. 
 Besides this, he himself, for eight years, from 1777 to 1784, 
 had been employed by Wesley in the itinerant work. He 
 was a man of education, and, a few years after Wesley's 
 death, obtained the degree of Master of Arts, and became 
 rector of Sunderland. Both he and his father seceded from 
 Wesley's connection in 1785, because Wesley, in his " Deed 
 of Declaration," did not insert their names in the list of itin- 
 erant preachers whom, by that Deed, he constituted the legal 
 Conference of the Methodists. Many Methodist writers have 
 disparaged the two Hampsons on this account ; but, remem- 
 bering the long standing of the father, and the mental 
 superiority of both the father and the son as compared with 
 those of not a few of the preachers whose names were put 
 into the Deed, it cannot be denied that they had just reason 
 for complaint. No doubt both were irritated ; but the son, at 
 least, w r as still grateful and affectionate. In an unpublished 
 letter to Wesley, in which he resigned his office as an itinerant 
 preacher, and which is dated, Chest er-le-street, January 25, 
 1785, the following are the concluding lines : " I greatly 
 respect you as an instrument of great good to mankind. I 
 return you many thanks for every instance of kindness to 
 me ; and am, reverend sir, your affectionate, humble servant, 
 John Sampson." Four months after the date of this letter, 
 Wesley inserted the portrait of " John Hampson, Jun., aged 
 30," in his " Arminian Magazine ! " 
 
 After his secession, the younger Hampson employed himself 
 in preparing memoirs of Wesley ; and, at the time of Wesley's 
 death, these were ready for the press, and, in three small 
 volumes, were published within the next six months. John 
 Hampson, Jun., has always, perhaps unjustly, been regarded 
 as an unfriendly critic ; and, therefore, his encomiums cannot 
 be suspected of being tinged with the blind partiality of an 
 undiscriminating admirer. He writes : 
 
WESLEY'S DEATH AND CHAKACTEK. 577 
 
 Mr. Wesley had peculiar advantages as an author. He had a printing- 
 office under his immediate inspection. The celebrity of his name gave a 
 rapid and extensive sale to his books; and the exertions of the preach- 
 ers, many of whom had an interest in it, rendered the sale still more ex- 
 tensive than it would otherwise have been. If we may guess from his 
 continual printing, he wished, as much as possible, to direct his people 
 in the choice of their books, and took pains to inculcate his sentiments 
 as well from the press as from the pulpit. , 
 
 His character as a writer has never yet been appreciated. In point of 
 style, his most distinguishing character is conciseness. He abhorred cir- 
 cumlocution, and constantly endeavored to say every thing in the fewest 
 words. Hence he was sometimes abrupt; and the sententious turn of 
 his expressions gave now and then a sort of bluntness to his writings. 
 His conciseness, however, did not prevent his perspicuity. He knew 
 how to separate ideas apparently similar; and his long habit of consider- 
 ing every subject in its most simple and direct view was the true reason 
 that he rarely fell into obscurity. . . . 
 
 Those who are in search of his chief excellence as an author must look 
 for it in his controversial writings. His superior skill in argument gave 
 him a decided advantage over most of his opponents. He availed him- 
 self, with equal ease, of fair and direct argumentation, and of the falla- 
 cies and subtleties of the art; and he knew how to conceal those subtle- 
 ties from the eye of a common observer. . . . 
 
 Upon the whole, he was a laborious, useful writer. His works have 
 done infinite good; and, though he will scarcely rank in the first class of 
 English authors, his name will descend to posterity with no small share 
 of respectability and applause. If usefulness be excellence ; if public 
 good is the chief object of attention in public characters; and if the 
 greatest benefactors to mankind are most estimable, Mr. John Wesley 
 will long be remembered as one of the best of men, as he was, for more 
 than fifty years, the most diligent and indefatigable. 
 
 His figure was remarkable. His stature was of the lowest; his habit 
 of body, in every period of his life, the reverse of corpulent, and ex- 
 pressive of strict temperance and continual exercise. His step was firm, 
 and his appearance, till within a few years of his death, vigorous and 
 muscular. His face, for an old man, was one of the finest we have seen. 
 A. clear, smooth forehead, an aquiline nose, an eye the brightest and 
 the most piercing that can be conceived, and a freshness of complexion 
 scarcely ever to be found at his years, conspired to render him a venera- 
 ble and interesting figure. Few have seen him without being struck 
 
578 THE WESLEY MEMORIAL VOLUME. 
 
 with his appearance; and many who had been greatly prejudiced against 
 him have been known to change their opinion the moment they were in- 
 troduced into his presence. In his countenance and demeanor there was 
 cheerfulness mingled with gravity ; and sprightliness accompanied with 
 every mark of the most serene tranquillity. 
 
 In dress he was a pattern of neatness and simplicity. A narrow 
 plaited stock, a coat with a small upright collar, no buckles at his 
 knees, no silk or velvet in any part of his apparel, and a head as white 
 as snow, gave an idea of something primitive and apostolical. 
 
 His attitude in the pulpit was graceful and easy ; his action calm and 
 natural, yet pleasing and expressive; his voice not loud, but clear and 
 manly ; his style neat, simple, and perspicuous, and admirably adapted 
 to the capacity of his hearers. His discourses, in point of composition, 
 were extremely different on different occasions. When he gave himself 
 sufficient time for study he succeeded ; but when he did not lie fre- 
 quently failed. The employments in which he was engaged were too 
 numerous for a man who generally appeared in the pulpit twice or thrice 
 a day. We have frequently heard him when he was excellent; acute 
 and ingenious in his observations, accurate in his descriptions, and clear 
 and pointed in his expositions. Not seldom, however, have we found 
 him the reverse. He preached too frequently, and the consequence was 
 inevitable. . . . He often appeared in the pulpit when totally ex- 
 hausted with labor and want of rest; for wherever he was he made it a 
 point to preach if he could stand upon his legs. 
 
 In social life he was lively and conversable, and of exquisite compan- 
 ionable talents. He had been much accustomed to society ; was well 
 acquainted with the rules of good breeding; and, in general, perfectly 
 attentive and polite. He spoke a good deal in company ; and as he had 
 seen much of the world, and, in the course of his travels, had acquired 
 an infinite fund of anecdote, he was not sparing in his communications ; 
 and the manner in which he related them was no inconsiderable addition 
 to the entertainment they afforded. Neither the infirmities of age nor 
 the approach of death had any apparent influence on his manner. His 
 cheerfulness continued to the last, and was as conspicuous at fourscore 
 as at twenty-one. 
 
 A remarkable feature in his character was his placability. His temper 
 was naturally warm and impetuous. Religion had, in a great degree, 
 corrected this; though it was by no means eradicated. Persecution 
 from without he bore, not only without anger, but without the least ap- 
 parent emotion. But it was not the case in contests of another kind. 
 
WESLEY'S DEATH AND CHAEACTEE. 579 
 
 Opposition from his preachers or people he would never brook; but what 
 he said of himself was strikingly true that he had a great facility in 
 forgiving injuries. Submission on the part of an offender presently dis- 
 armed his resentment, and he would treat him with great kindness, and 
 cordiality. . . . 
 
 Perhaps he was the most charitable man in England. His liberality to 
 the poor knew no bounds. He gave away not merely a certain part of 
 his income, but all he had. His own necessities provided for, he de- 
 voted all the rest to the necessities of others. We are persuaded that in 
 about fifty years he gave away twenty or thirty thousand pounds, 
 which almost any other than himself would have taken care to put out 
 at interest upon good securities. 
 
 His travels were incessant, and almost without precedent. His pro- 
 digious labors, without great punctuality in the management of his 
 time, would have been impossible. He had stated hours for every pur- 
 pose. He retired to rest between nine and ten, and rose soon after four; 
 arid no company, no conversation, however pleasing; in short, nothing 
 but stern necessity, could induce him to relax. His rules were like 
 the laws of the Medes and Persians, absolute and irrevocable. He 
 wrote, he traveled, he visited the sick, he did every thing in cer- 
 tain hours which he had prescribed for himself, and those hours were 
 inviolable. 
 
 In his younger days he traveled on horseback. He was a hard but 
 unskillful rider ; and his seat was as ungraceful as it appeared uneasy. 
 With a book in Ms hand he frequently rode from fifty to sixty or sev- 
 enty miles a day ; and from a strange notion he had taken up of riding 
 with the bridle on his horse's neck, many were the tumbles they had 
 together. Of his travels, the lowest calculation we can make is four 
 thousand miles annually, which, in fifty-two years, will give two hun- 
 dred and eight thousand miles. 
 
 More than once he declared to the public that his own hands should be 
 his executors ; and that if he died worth above 10, independent of his 
 books, he would give the world leave to call him " a thief and a robber." 
 In this, as all who knew him expected, he kept his word. His carriage 
 and horses, his clothes, and a few trifles of that kind, are all, his books 
 excepted, that he has left. And even the value of his books is of no 
 consequence, since they are entirely left to the Conference; his relations 
 deriving no advantage from them except a rent charge of 85, to be paid 
 to his brother's widow during her life, as a consideration for the copy- 
 right of his brother's hymns. 
 
580 THE WESLEY MEMOEIAL VOLUME. 
 
 Here we must pause to introduce the testimony of other con- 
 temporaries of the great Methodist chieftain. 
 
 Of course, Dr. Coke and Henry Moore were well acquainted 
 with him, and were numbered among his confidential friends ; 
 but it is a curious fact that neither in the " Life of Wesley," 
 which they unitedly wrote and published in 1792, nor in Mr. 
 Moore's more elaborate " Life," issued in 1825, is there much 
 concerning Wesley's character in addition to what has been 
 already quoted from Dr. Whitehead, and Wesley's first biogra- 
 pher, Mr. Hampson. They tell the public that Wesley " in his 
 person was rather below the middle size ; " that he " was re- 
 markably well proportioned ; " that " he seemed not to have 
 an atom of superfluous flesh, and yet was muscular and 
 strong ; " that " he was a pattern of neatness and simplicity, not 
 only in his person, but in every circumstance of his life." 
 They continue : 
 
 In his chamber and study, during his winter months of residence in 
 London, we believe there never was a book misplaced, or even a scrap of 
 paper left unheeded. He could enjoy every convenience of life, and yet 
 he acted in the smallest things like a man who was not to continue an 
 hour in one place. He seemed always at home, settled, satisfied, and 
 happy, and yet was ready every hour to take a journey of a thousand 
 miles. 
 
 His conversation was always pleasing, and frequently interesting and 
 instructive in the highest degree. He joined in every kind of discourse 
 that was innocent. As he knew that all nature is full of God, he became 
 all things to all men in conversing on those subjects; but his delight 
 was to speak of God, as being in Christ reconciling the world to himself, and 
 he strove to bring every conversation to this point. He generally con- 
 cluded the conversation with two or three verses of a hymn, illustrative 
 of what had just been spoken; and this he was enabled to do from the 
 inexhaustible stores of his own, but especially of his brother's, poetry, 
 of which his memory was a rich repository. 
 
 Besides his journal, in which he recorded the daily events of his life, 
 he kept a diary, in which he exactly noted the employment of every 
 hour. He wrote this in short-hand. His hour of rising, his preaching, 
 what he read or wrote till breakfast, and the after duties of the day, 
 
WESLEY'S DEATH AND CHARACTER. 581 
 
 were faithfully recorded. He carried a book of this kind continually 
 with him, in the first page of which he always wrote this concise deter- 
 mination: "I resolve, Deo juvante, 1. To devote an hour morning and 
 evening, [to private prayer:] no pretense or excuse whatsoever; 2. To 
 converse Kara 9eov; no lightness, no evrpcnreMa." 
 
 There is another of Wesley's "helpers" whose testimony 
 deserves attention. For seventeen years, "Wesley had treated 
 Samuel Bradburn as a friend and a brother. Bradburn had 
 not the literary attainments of Hampson and Whitehead, but 
 he was a man of great shrewdness, of strong common sense, 
 thoroughly honest, and was one of the ablest, and, beyond all 
 doubt, the most eloquent, of Wesley's itinerant preachers. 
 Moreover, there was no man who lived in more familiar inter- 
 course with Wesley than himself. He wrote : * 
 
 Mr. Wesley had a fine taste for poetry, and composed himself many of 
 our hymns ; but he told me that he and his brother agreed not to dis- 
 tinguish their hymns from each other's. He frequently chose to express 
 his thoughts, both in conversation and preaching, in verse, and even in 
 rhyme. Some have thought him in preaching too poetical, because he 
 often used bold and figurative expressions. He considered words as 
 poor, ill-drawn pictures of our thoughts. He once told me that he heard 
 his father say, " One certain proof of a man's having little genius was 
 his being difficult and nice in choosing words." Mr. Wesley never ap- 
 peared greater, in my esteem, than when the vast conceptions of his 
 towering soul seemed to beggar all the extravagance of hyperbole. Yet 
 he knew how "to restrain the fury of his fancy within the bounds of 
 reason." He was no enthusiast. He was not a random preacher. I 
 recollect his bringing a charge in one of our Conferences against a 
 preacher for preaching in the strict sense of the word extempore, that is 
 without premeditation. No man living more firmly believed in, or 
 attended to, a divine influence than he did. I have seen him whfen his 
 holy soul was elevated with heavenly joy and drawn out by supernatural 
 assistance to a great degree of devout ardor; but this did not so much 
 respect what he said as what he felt and his manner of saying it. His 
 matter was taken from the oracles of God. 
 
 * As far as possible, and to avoid repetition, remarks in Bradburn's account of 
 Wesley which in substance are the same as those already given, are here omitted. 
 
582 THE WESLEY MEMORIAL VOLUME. 
 
 He was different from himself at different times ; but this was when, 
 nature was almost exhausted, or when he had been unavoidably engaged 
 in company or business till it was time to begin the service. But even, 
 then he had not his subject to seek, because he constantly preached from, 
 some part of the Scriptures for the day, as appointed in the Prayer Book. 
 Commonly the first thing he did in the morning was to read these, and 
 then he fixed upon the texts he intended to preach on through the day, 
 which were frequently four. I was always sorry when I knew he was to 
 preach so often, because, in general, one or two of his sermons would be 
 far beneath what he could have made them had he preached but twice. 
 But- when he shone the least, what a gentleman in Edinburgh said (who 
 had heard him at an unfavorable time) was always true : " It was not a 
 masterly sermon, yet none but a master could have preached it." * 
 
 As an orator, he was a perfect model to every Christian minister. His 
 gestures were graceful and harmonious. His style was delicately chaste, 
 yet he has said, in a letter now before me, "As for me, I never think of 
 my style at all, but just set down the words that come first'; only when I 
 transcribe any thing for the press, then I think it my duty to see that 
 every phrase be clear, pure, proper, and easy. Conciseness, which is now, 
 as it were, natural to ine, brings quantum suffivit of strength." In this 
 account there is every property of a good style, and such was his at all 
 times. He was always accurate without being stiff, and clear without 
 ever being tedious. There was an easy simplicity in his whole deport- 
 ment, but nothing mean or childish. In his pathetic energy there was 
 no rant or wild-fire ; nor was he ever pompous, though mostly elegant, 
 and often sublime. 
 
 Few men had a greater share of vivacity when in company with those 
 he loved, especially on his journeys. If the weather or the roads hap- 
 pened to be disagreeable, or if any little accident befel any of his fellow- 
 travelers, he would strive with inimitable turns of wit to keep up their 
 spirits; so that it was almost impossible to be dull or dissatisfied in his 
 company. The first time I was introduced to him, I was greatly struck 
 with his cheerfulness and affability. From seeing him only in the pulpit, 
 and considering his exalted station in the Church of Christ, I supposed 
 he would be reserved and austere; but how agreeably was I disap- 
 pointed when, with a pleasant smile, he took me by the hand, and said, 
 "Beware of the fear of man, and be sure you speak flat and plain in 
 preaching." I never saw him low-spirited in my life, nor could he 
 
 * The " gentleman in Edinburgh " was Beattie, the poet. EDITOR. 
 
WESLEY'S DEATH AND CHARACTER. 583 
 
 
 
 endure to bewith a melancholy person. When speaking of those who 
 imagine that religion makes men morose or gloomy, I have heard him 
 say in the pulpit, "Sour godliness i the devil's religion." He never 
 suffered himself to be carried away by extreme grief. I once heard him 
 remark, "I dare no more fret than curse and swea/r" Large numbers of 
 his friends crowded together wherever he went to enjoy the benefit of 
 his conversation. On such occasions he concealed the philosopher and 
 divine in the social companion. He was a truly well-bred man. Had 
 he lived in a court all his days his address could not have been more 
 easy and polite, and yet he could be quite content among the most 
 homely peasants, and suit his discourse to the meanest capacity. His 
 courtesy to every one was engaging, but especially to the young. I have 
 often heard him say, " I reverence a young man, because he may be use- 
 ful when I am dead." He was very fond of children, though he never 
 had any of his own. Hundreds of these will remember with pleasure, 
 perhaps with profit, the notice he took of them. 
 
 He had an invincible attachment to truth and justice. He used no 
 guile himself, neither did he suspect it in others. This sometimes laid 
 him open to the crafty designs of insinuating parasites, who took ad- 
 vantage of his credulity, and imposed upon his good nature. If ever he 
 acted wrong, it was chiefly owing to the misplaced confidence he had in 
 such. It was not easy to make him allow that any one had purposely 
 deceived him; and, when convinced by facts, he endeavored to cover 
 the fault, and, as far as possible, to excuse the offender. 
 
 He did not love to reprove any one, not even the meanest domestic. 
 This was the more surprising because no man was ever better qualified 
 to reprove in every form. He could be poignantly satirical when he 
 thought it the most proper method to expose the ridiculous singularity 
 of a pedant, or to chastise the supercilious airs of a coxcomb ; but he 
 considered it as meddling with edge tools, and gave very little counte- 
 nance to it, either in himself or others. He did not love a trifler. Any 
 thing like religious buffoonery he abhorred. Above all, any lightness 
 in the pulpit was an abomination to him. 
 
 His powers of persuasion were great, especially when engaged in be- 
 half of the poor. Hence frequent applications were made to him to 
 preach charity sermons in many of the churches in London. The poor 
 lay near his heart. Of this he gave the most unequivocal demonstration 
 through the whole course of his life. He not only preached sermons in 
 their behalf, but contrived by various other methods to raise contribu- 
 tions for them. I myself have gone with him from house to house, both 
 37 
 
584 THE WESLEY MEMORIAL VOLUME. 
 
 to our own people and others, to beg money to buy bread, coals, and 
 clothing for the poor in London; and that not when the weather was 
 warm and dry, but in the depth of winter, when the melted snow has 
 been over our shoes. 
 
 His diligence to serve the poor, however, by these methods was not to 
 save his own money. He gave all^he could, which was no inconsider- 
 able sum. In the year 1781 I traveled with him through several circuits, 
 and I know that he gave away, from the Bristol Conference of 1780 to 
 the Leeds Conference of 1781, in private charities, above 1,400. He 
 told me himself, in 1787, that he never gave away out of his own pocket 
 less than 1,000 a year. 
 
 To enable him to do this he had, first, the profits of the books which 
 the preachers sold, except ten per cent, commission which some of them 
 took ; he had, secondly, from London and Bristol, upon an average, about 
 150 per annum by private subscription; thirdly, the Society in London 
 gave him 30 a year, which was all the fixed stipend he had ; fourthly, 
 almost every year there were legacies left to him : fifthly, as he went his 
 journeys, the friends in each large Society where he preached generally 
 gave him a few pounds when he was leaving them. Thus, literally, 
 having nothing, he possessed all things, and, though poor, he made 
 many rich. His manner also of bestowing his charities was truly pleas- 
 ing. He never reli&ved poor people in the street but he either took off or 
 moved his hat to them when they thanked him; and, in private, he took 
 care not to hurt the most refined feelings of those whom he assisted. 
 
 His modesty prevented his saying much of his own experience. In 
 public he very seldom, hardly ever, spoke of the state of his own soul; 
 but he was sufficiently explicit among his friends. He told me in 1781, 
 that his experience might almost at any time be found in the following 
 
 lines : 
 
 " Thou, who earnest from above, 
 
 The pure celestial fire to impart, 
 Kindle a flame of sacred love 
 On the mean altar of my heart. 
 
 " There let it for thy glory burn, 
 With inextinguishable blaze; 
 And trembling to its source return, 
 In humble love and fervent praise." 
 
 I could indulge a melancholy pleasure in expatiating on his humility, 
 his love, his communion with God, and all the graces of the Spirit 
 which he so largely possessed, but want of space forbids. Very few of 
 his sons in the gospel have had greater opportunities of being thoroughly 
 
WESLEY'S DEATH AND CHAEACTEE. 585 
 
 acquainted with him during the last seventeen years than I have had, 
 I have slept with him hundreds of nights. I have traveled with him 
 thousands of miles. I lived in what he called his own family, in Lon- 
 don and Bristol, five years together. I have conversed with him on 
 many subjects. I knew his opinions, his disposition, and the very 
 secrets of his heart. Had he not discovered that he was a man, by a 
 few instances of human frailty, those who knew him would have been 
 in danger of idolatry. He has had his day. He shone with distin- 
 guished luster for many years. He has been the means of dispelling 
 the darkness of ignorance and error from the minds of thousands. He 
 has often cheered the spirits of such as were ready to perish. He has, 
 in the hands of God, revived genuine piety over the land, and made 
 thousands fruitful in good works; and has left behind him proofs of 
 greatness which will last till the visible creation shall be no more. His 
 disinterested love to the poor, his unabating zeal in setting forth the 
 Lord Christ to perishing sinners, his deep acquaintance with divine 
 things, and his amazing labors in the Church, rendered him the delight 
 of his friends, the glory of his family, and the wonder of the age in 
 which he lived. 
 
 These are artless statements, but, coming from such a man 
 as Bradburn, they deserve attention. If it be objected that, 
 excepting Hampson, all the foregoing sketches were written 
 by Wesley's friends and preachers, it may be answered, that 
 if the friends were skillful and were honest, their recitals are 
 enhanced in value by the friendship which existed between 
 them and their noble chieftain. But, to silence all objection, 
 two more critiques, written by Wesley's contemporaries, are 
 added. 
 
 The first is by Alexander Knox, Esq., who in his boyhood 
 became a Methodist, but who, before his teens were ended, 
 withdrew from Wesley's connection a literary man of no mean 
 order, the private secretary of Lord Castlereagh, and the bosom 
 friend of Bishop Jebb ; one of Wesley's correspondents to the 
 end of Wesley's life ; but one who honestly demurred to not 
 a few of Wesley's opinions and of Wesley's acts. He wrote : 
 
 I knew Mr. Wesley well. At an early age I was a member of his So- 
 ciety, but my connection with it was not of long duration. Having a, 
 
586 THE WESLEY MEMORIAL VOLUME. 
 
 growing disposition to think for myself, I could not adopt the opinions 
 which were current among his followers ; and before I was twenty years 
 of age my relish for their religious practices had abated. Still, my ven- 
 eration for Mr. Wesley suffered no diminution ; rather, as I became more 
 capable of estimating him without prejudice, my conviction of his ex- 
 cellence, and my attachment to his goodness, gained fresh strength and 
 deeper cordiality. 
 
 Never was the exquisite urbanity of the apostle of the Gentiles more 
 perfectly exhibited in a Christian of later days than in him. Never shall 
 I see, in this lower world, St. Paul's sweet portraiture of charity more 
 vividly realized, in all its blessed features, than in that charming old man. 
 My feelings toward him were not merely those of high veneration, but 
 of sincere friendship and grateful affection. During years of almost 
 hopeless affliction he was my tender and constant comforter; writing the 
 wisest and gentlest letters to me in the midst of his multitudinous avo- 
 cations, and, in the true spirit of Him who wept at the grave of Lazarus, 
 often postponing concerns of far more plausible importance, in order to 
 infuse some little comfort into the languishing bosom of one absent friend. 
 I have remonstrated to him on what I considered to be erroneous in his 
 proceedings with a freedom and plainness which, in such circumstances 
 as his were, nothing but a heart mortified to pride and softened by 
 Christian love could have borne with patience; yet he bore with me, 
 not only patiently but humbly, proving that he had truly learned of Him 
 who was meek and lowly in heart. Above the vile allegations of ambi- 
 tion and vanity my precious old friend soared as much as the eagle 
 above the glow-worm. Great minds are not vain ; and his was a great 
 mind, if any mind can be made great by disinterested benevolence, 
 spotless purity, and simple devotedness to that one Supreme Good, in 
 whom, with the united alaOriaig of the philosopher and the saint, he saw 
 and loved and adored all that was infinitely amiable, true, sublime, and 
 beatific. I believe he was raised up for the very purpose of sublimating 
 the spirit of Christianity in these later times, and freeing it from those 
 repulsive concomitants by which its bright aspect had been enveloped 
 in clouds and darkness. Doubtless the self-same principles had been en- 
 shrined in the ancient forms of our liturgy; but. however sincerely their 
 spirit might often have been inhaled, the height and depth of their im- 
 port had been rarely adverted to until Mr. Wesley arose, as if to cast a 
 renewed irradiation on the scriptural religion of the heart. Herbert, Tay- 
 lor, Ken, had each of them emitted some bright rays, and are on this ac- 
 count estimable ; but it was reserved for John Wesley to make the inward 
 
WESLEY'S DEATH AND CHARACTER. 587 
 
 spirit and power of Christianity his ruling theme, and to reject, without 
 reserve, all those clogs and fetters by which their loveliness had been 
 marred and their energies impeded. 
 
 In 1789 I spent some days with him, and endeavored to consider him, 
 not so much with the eye of a friend as with the impartiality of a philos- 
 opher; and I must declare, every hour I spent in his company afforded 
 me fresh reasons for esteem and veneration. So fine an old man I never 
 saw. The happiness of his mind beamed forth in his countenance; every 
 look showed how fully he enjoyed "the gay remembrance of a life 
 well spent." 
 
 Wherever he went he diffused a portion of his own felicity. Easy and 
 affable in his demeanor, he accommodated himself to every kind of 
 company, and showed how happily the most finished courtesy may be 
 blended with the most perfect piety. In his conversation we might be 
 at a loss whether to admire most his fine classical taste, his extensive 
 knowledge of men and things, or his overflowing goodness of heart. 
 While the grave and serious were charmed with his wisdom, his sportive 
 sallies of innocent mirth delighted even the young and thoughtless; 
 and both saw in his uninterrupted cheerfulness the excellency of true 
 religion. No cynical remarks on the levity of youth embittered his dis- 
 courses. No applausive retrospect to past times marked his present 
 discontent. In him even old age appeared delightful, like an evening 
 without a cloud, and it was impossible to observe him without wishing 
 fervently, ' May my latter end be like his! " I was never so happy as 
 while with him, and scarcely ever felt more poignant regret than at 
 parting from him; for well I knew "I ne'er should look upon his like 
 again." 
 
 One more testimony from an outside observer. John Nichols, 
 in 1791, was in the full vigor of his intellectual manhood ; was 
 an enormous reader ; the friend of the chief literati of the age ; 
 was already accumulating the " Literary Anecdotes of the Eight- 
 eenth Century," which he afterward published in ten octavo 
 volumes ; and was the proprietor and the editor of the " Gen- 
 tleman's Magazine," the ablest and best periodical of the day. 
 In the number for March, 1791, Mr. Nichols inserted a long 
 biographical account of Wesley ; and, in the number for May, 
 an anonymous letter, written by one who expressly stated he 
 was not a Methodist, and probably one or both of these pro- 
 
588 THE WESLEY MEMORIAL VOLUME. 
 
 ductions were by the editor himself. The following is ex 
 tracted from them : 
 
 The great point in which John Wesley's name and mission will be 
 honored is this: he directed his labors toward those who had no instruct- 
 or ; to the highways and hedges ; to the miners in Cornwall and the 
 colliers in Kingswood. These unhappy creatures married and buried 
 among themselves, and often committed murders with impunity before 
 the Methodists sprang up. By the humane and active endeavors of Mr. 
 Wesley and his brother Charles, a sense of decency, morals, and religion, 
 was introduced into the lowest classes of mankind; the ignorant were in- 
 structed ; the wretched relieved ; and the abandoned reclaimed. Out- 
 casts of society were changed into useful members ; even savages were 
 civilized, and lips were filled with prayer and praise that had been ac- 
 customed only to oaths and imprecations. 
 
 Mr. Wesley met with great opposition from many of the clergy, and 
 unhandsome treatment from the magistrates; but was one of the few 
 characters who outlived enmity and prejudice,* and received in his lat- 
 ter days every mark of respect from every denomination. 
 
 Among his virtues, forgiveness to his enemies and liberality to the 
 poor were most remarkable. He has been known to receive into even 
 his confidence those who had basely injured him. All the profit of his 
 literary labors (and it amounted to an immense sum, for he was his own 
 printer and bookseller) was devoted to charitable purposes. 
 
 On a review of the character of this extraordinary man. it appears 
 that though he was endowed with eminent talents, he was more dis- 
 tinguished by their use than even by their possession. Though his 
 taste was classic, and his manners elegant, he sacrificed that society in 
 which he was particularly calculated to shine ; gave up those prefer- 
 ments which his abilities must have obtained ; and devoted a long life 
 in practicing and enforcing the plainest duties. Instead of being "an 
 ornament to literature," he was a blessing to his fellow-creatures ; in- 
 stead of "the genius of the age," he was the servant of God. His his- 
 tory, if well written, will certainly be important ; for, in every respect 
 
 * This is scarcely true, for at the beginning of the year 1791, just before Wes- 
 ley was put into his coffin, there was published an 8vo pamphlet of 65 pages, en- 
 titled, " A Review of the Policy, Doctrines, and Morals of the Methodists," which, 
 for falsehood and virulence, was not surpassed in the bitterest days of Wesley's 
 persecutions a pamphlet vigorously written, but animated with almost infernal 
 malice. 
 
WESLEY'S DEATH AND CHAEACTEK. 589 
 
 as the founder of the most numerous sect in the kingdom, as a man, and 
 as a writer he must be considered one of the most extraordinary 
 characters this or any age ever produced. 
 
 His motives were imputed to the love of popularity, ambition, and 
 lucre ; but it now appears that he was actuated by a disinterested regard 
 to the immortal interest of mankind. He labored, and studied, and 
 preached, and wrote, to propagate what he believed to be the gospel of 
 Christ. The intervals of these engagements were employed in govern- 
 ing the Churches he had planted, regulating the concerns of his 
 numerous Societies, and assisting the necessities, solving the difficulties, 
 and soothing the afflictions, of his hearers. Had he loved wealth, he 
 might have accumulated without bounds. Had he been fond of power, 
 his influence would have been worth courting by any party. I do not 
 say that he was without ambition : he had that which Christianity need 
 not blush at, and which virtue is proud to confess. I do not mean that 
 which is gratified by splendor. and large possessions; but that which 
 commands the hearts and affections, the homage and gratitude, of thou- 
 sands. For him they felt sentiments of veneration only inferior to 
 those which they paid to Heaven : to him they looked as their father, 
 their benefactor, their guide to glory and immortality: for him they 
 fell prostrate before God with prayers and tears, to spare his doom and 
 prolong his stay. Such a recompense as this is sufficient to repay the 
 toils of the longest life. 
 
 The ardor of his spirit was neither damped by difficulty nor subdued 
 by age. This was ascribed by himself to the power of divine grace ; by 
 the world to enthusiasm. Be it what it may, it is what philosophers 
 must envy and infidels respect : it is that which gives energy to the 
 soul, and without which there can be no greatness or heroism. He had 
 a vigor and elevation of mind which nothing but the belief of the 
 divine favor and presence could inspire. This threw a luster round his 
 infirmities, changed his bed of sickness 'into a triumphal car, and made 
 his exit resemble an apotheosis rather than a dissolution. 
 
 His great object was to revive the obsolete doctrines and extin- 
 guished spirit of the Church of England ; and they who are its friends 
 cannot be his enemies. Yet for this he was treated as a fanatic and 
 impostor, and exposed to every species of slander and persecution. 
 Even bishops and dignitaries entered into the lists against him ; but he 
 never declined the combat, and generally proved victorious. After sur- 
 viving almost all his adversaries, and acquiring respect among those 
 who were the most distant from him in principles, he lived to see the 
 
.590 THE WESLEY MEMORIAL VOLUME. 
 
 plant he had reared spreading its branches far and wide, and inviting, 
 not only those kingdoms, but the western world, to repose under its 
 shade. No sect, since the first ages of Christianity, could boast a 
 founder of such extensive talents and endowments. . The great purpose 
 of his life was doing good. For this he relinquished all honor and 
 preferment; to this he dedicated all the powers of body and mind; at 
 all times and in all places in season and out of season by gentleness, 
 by terror, by argument, by persuasion, by reason, by interest, by every 
 motive and every inducement he strove with unwearied assiduity to 
 turn men from the error of their ways, and awaken them to virtue and 
 religion. To the bed of sickness or the couch of prosperity to the 
 prison or the hospital the house of mourning or the house of feasting 
 wherever there was a friend to serve or a soul to save he readily 
 repaired to administer assistance or advice, reproof or consolation. 
 He thought no office too humiliating, no condescension too low, no un- 
 dertaking too arduous, to reclaim the meanest of God's offspring. 
 
 Perhaps this is the most eulogistic encomium concerning 
 Wesley that has ever been published ; and yet it was written, 
 not by any of Wesley's followers, but by a disinterested ob- 
 server ; and was published in a periodical in which, almost times 
 without number, he, his doctrines, his preachers, and his 
 people, had been misrepresented, abused, lampooned, ridiculed, 
 and denounced ; and from which neither he nor his friends, 
 even in these its benigner days, had the slightest reason to 
 expect any thing more favorable than honest criticism and 
 impartial justice. tempora ! O mores ! 
 
 Much remains unsaid ; but our space is gone. One hundred 
 and forty years ago John Wesley and George Whitefield were 
 the most abused men in England. Now Wesley is hardly 
 ever mentioned but with affectionate respect. In the litera- 
 ture of the age; in its lectures and debates; in chapels and 
 in churches ; in synods, congresses, and all sorts of confer- 
 ences; even in Parliament itself, by the highest lords, and 
 the most illustrious commoners, the once persecuted Methodist 
 is now extolled ; and the judgment of Southey, in a letter to 
 Wilberforce, is confirmed : "I consider Wesley as the most 
 
WESLEY'S DEATH AND CHARACTER. 591 
 
 influential mind of the last century : the man who will have 
 produced the greatest effects centuries, or perhaps millenniums, 
 hence, if the present race of men should continue so long." 
 
 Wesley was not without faults. No man ever has been, 
 except " the Man Christ Jesus ; " but it may be safely as- 
 serted that Wesley's faults were, when compared with those 
 of other distinguished men, few and trivial. There was a 
 wholeness about his character such as is seldom equaled. His 
 physique, small but beautiful ; his genius ; his wit ; his pene- 
 tration ; his judgment ; his memory ; his courteousness ; his 
 dress ; his manners ; his voice ; his eloquence ; his diligence ; 
 his beneficence ; his religion made him as perfect as we ever 
 expect man to be on this side heaven. He had no eccen- 
 tricities, as most great and good men have no oblique pro- 
 pensities of intellect or heart. He was a man sui generis. 
 He stands alone. He has had no successor. No one like him 
 went before him. No contemporary was his co-equal. He 
 was employed by God in beginning one of the greatest works 
 ever wrought on earth. He was ahead of his age ; and com- 
 menced most of the great movements that are now so popular. 
 
 His industry is almost without a parallel. In many things 
 he was gentle and easy to be entreated; but his earnestness 
 in redeeming time was inexorable. " I have lost ten minutes 
 forever ! " he once exclaimed, when kept waiting for his' car- 
 riage. " You have no need to be in a hurry," said a friend : 
 " Hurry ! " he replied, " I have no time to be in a hurry ! " 
 His journeys, all things being considered, were quite enough 
 to exhaust the strength of any ordinary man ; so, again, were 
 the sermons he preached; and so, again, were the books he 
 wrote. Labors amply sufficient to fill three men's lives were 
 in him united in one. Looking at his travels, the marvel is 
 how he found time to write ; and looking at his writings, the 
 marvel is how he found time to preach. His hands were 
 always full ; but he was never flurried. He was ever moving ; 
 but showed no more bustle than a planet in its course. His 
 
592 THE WESLEY MEMORIAL VOLUME. 
 
 work was too great to allow trifles to divert him ; his en- 
 gagements were too many to permit him to employ more 
 time upon any than was absolutely requisite. Hence, in his 
 sermons, his books, his letters, the reader always finds multum 
 in parvo. Every-where, every hour was so timed and oc- 
 cupied that he said nothing more than he wished to say ; and 
 said even that in the fewest words possible. He had neither 
 leisure nor inclination for flourishes. His object was to state 
 truths with mathematical precision. Mere ornament would 
 have been, to his truth-telling style, as much out of place as 
 decorated letters to the progressing signs of an algebraic 
 equation. Not for want of genius, but for want of time, 
 and for want of inclination to make it otherwise, his style is 
 one of naked and self-dependent strength, unaccompanied by 
 gaudy coloring, and equally undiluted with the pretentious 
 puerilities of weak and little minds. It is impossible to 
 abridge his writings without leaving out ideas as well as 
 words. Who can abridge Euclid's " Elements " without maim- 
 ing them? And who can take from the works of Wesley 
 without reducing their specific gravity ? 
 
 This remark equally applies to all his writings : his journals, 
 so unique in literature ; his sermons, a body of doctrinal and 
 practical theology, which, for brevity and clearness of ex- 
 pression, cannot be surpassed ; his controversial tracts, full of 
 trenchant logic ; his Notes upon the Old and New Testament 
 Scriptures ; his letters to all kinds of people, young and old ; 
 his grammars of languages, ancient and modern ; his prefaces 
 to all sorts of books; and his treatises upon al] sorts of sub- 
 jects, moral and political. Let the reader look at Wesley in 
 whatever light he pleases as a hymnologist, an evangelist, a 
 theologian, a logician, a philosopher, a controversialist, a trans- 
 lator, a compiler, an annotator, an abridger of the great pro- 
 ductions of his own and of other ages, a benefactor, a friend, 
 a Christian Wesley can bear the test of honest criticism. 
 
 This man, under God, moved the united kingdom by his 
 
WESLEY'S DEATH AND CHARACTER. 593 
 
 activity and religions power; his stalwart itinerants laid the 
 foundations of the great Methodist Churches in the United 
 States, and also in the West Indian Islands ; at the present day, 
 there are into the teens of millions of human. ? beings adhering 
 to his principles, and reading something that he wrote a 
 hymn, a tract, or a sermon all over America, in Canada, in 
 the West Indies, throughout Europe, in Africa, in India, in 
 China, in Japan, in Asia Minor, in Australia, and in the nu- 
 merous islands of the Pacific Ocean, almost every day they 
 live. But, in the case of Wesley, panegyric is out of place. 
 He needs it not. He is one of the very few of the distin- 
 guished dead whose memory can afford to do without it. We 
 conclude, by applying to Methodism's "wise master-builder" 
 the appropriate inscription on the tomb of the great architect 
 of St. Paul's Cathedral, in which Wesley worshiped on the 
 very day he first found peace with God, May 24, 1738, 
 " Lector ! si monumentum requiris, circumspice ! " 
 
THE WESLEY MEMOEIAL IN WESTMINSTEK 
 
 ABBEY. 
 
 ON Thursday, March 30, 1876, a large company of Wesleyan 
 ministers, laymen, and ladies, called by special invitation, 
 met at Westminster Abbey to witness the unveiling (by the 
 Rev. Arthur Penrhyn Stanley, D.D., Dean of Westminster) 
 of the monument of the Revs. John and Charles Wesley. 
 The company assembled first in the Chapter-house, which, in 
 its octagonal sides as well as in the middle, was quite filled. 
 
 On the arrival of the Dean, the Rev. Dr. Frederick James 
 Jobson, (who had been the principal in obtaining the monu- 
 ment and in securing it a place in the Abbey,) supported by the 
 Rev. Dr. Gervase Smith, President of the Wesleyan Confer- 
 ence, Dr. Osborn, Dr. Punshon, Dr. James, Dr. Rigg, Dr. 
 Moulton, the Rev. John Rattenbury, Sir Francis Lycett, Mr. 
 Alderman M' Arthur, M. P., and other distinguished clergy- 
 men and laymen, addressing the Dean, and requesting him 
 to unveil the monument which, by the Dean's permission, had 
 been erected in the venerable Abbey, said : 
 
 "Under the mournful circumstances which now surround 
 us (the death of the Lady Augusta) I shall not attempt any 
 extended observations. In consideration of that sorrowful 
 event all present are here by special invitation ; and you will 
 easily see that, if the announcement of these proceedings had 
 been publicly made, we would have a multitude of Methodists 
 in the Abbey, who would block up every available space 
 within. Indeed, I may say that not only thousands and tens 
 of thousands, but, taking the globe over, millions of Method- 
 ists will gratefully rejoice on learning what is here taking 
 
THE MEMORIAL IN WESTMINSTER ABBEY. 595 
 
 place to-day. I have no doubt that at the proper time the 
 Conference itself will more fittingly express its obligation. I 
 cannot, however, allow this occasion to pass without express- 
 ing my own personal obligation for the courteous generosity 
 you have evinced in connection with this monument from the 
 beginning. It is now about six years since arrangements for 
 it were commenced. You will remember how, when walking 
 and conversing together, I made known the desire that there 
 should be a monument to John and Charles Wesley in "West- 
 minster Abbey. To this you responded promptly and favor- 
 ably, and at once invited me to come down and look out with 
 you a suitable and available site. On my visit to the Abbey 
 you not only selected the best site available, but did what no 
 other person could do removed obstructions, that the monu- 
 ment might have a good and prominent place. While shrinking 
 from any reference w r hich may touch a wound so lately opened, 
 I may yet be allowed to say, that another took a deep interest 
 in this monument, went to look at the site proposed, and to 
 view and advise upon it when under the skillful hand of the 
 sculptor, Mr. Adams Acton ; one with whom, I presume, you 
 took counsel as to what would be the best site ; one who, 
 when the site was selected, showed unceasing interest in the 
 progress of the monument, and who, had the Lord permitted, 
 would be here to perform what all desire you to do this day. 
 But God has taken the Lady Augusta to another world, to a 
 better and more congenial sphere even than that in which she 
 had so much domestic and social enjoyment on earth. If the 
 worthy Dean, whose large-hearted catholicity is known not 
 only in Methodism but in other Churches and throughout the 
 world, will now perform that service for us, and unveil the 
 monument, we will all feel gratified and honored." 
 
 When Dr. Jobson concluded, Dean Stanley, in reply, said : 
 
 " You will excuse me, in the circumstances to which Dr. 
 
 Jobson has alluded, from making any lengthened response to 
 
 the kind remarks which he has addressed to me on this 
 
596 THE WESLEY MEMORIAL VOLUME. 
 
 occasion ; but I cannot allow such a meeting and such an occasion 
 to pass in silence. It was my desire that this opportunity 
 should be marked in a more solemn and emphatic manner than 
 under present circumstances I feel myself equal to meet. It 
 had been my hope that on this day, or on the following Sun- 
 day, I should express at length the obligation which the 
 Church of England, which England itself, and which the 
 Church of Christ, owe to the labors of John and Charles 
 Wesley. But this at present is for me impossible. For I feel 
 that I cannot now throw myself into the subject with that 
 wholeness of heart which is essential to do it justice. On 
 some future occasion, perhaps, you will allow me to take the 
 opportunity it may be on the occasion of one of the anni- 
 versaries connected with the lives of the two brothers to 
 discharge the duty which it is still my hope and intention to 
 fulfill. But I will now briefly say one or two words directly 
 in connection with the erection of this monument. 
 
 "If I remember rightly, Dr. Jobson's proposal was more 
 modest than for that which has actually taken place. On the 
 occasion to which he refers, all he asked was a monument to 
 Charles Wesley, as having been connected in his earliest youth 
 with Westminster school, and as one of England's sweet 
 psalmists and poets. But I answered, ' If Charles, why not 
 John ? ' and accordingly the two brothers were united together, 
 and if the poet has been somewhat overshadowed by the 
 preacher, I trust that neither in Westminster Abbey nor else- 
 where will any English Churchman, or any Nonconformist, have 
 cause to complain. As you will presently see, when the monu- 
 ment is uncovered, John Wesley is represented as preaching 
 upon his father's tomb, and I have always thought that that is, 
 as it were, a parable which represented his relation to our own 
 national institutions. He took his stand upon his father's 
 tomb on the venerable and ancestral traditions of the coun- 
 try and the Church. That was the stand from which he 
 addressed the world; it was not from the points of disagree- 
 
THE MEMORIAL IN WESTMINSTER ABBEY. 597 
 
 ment, but from the points of agreement with them in the 
 Christian religion that he produced those great effects which 
 have never since died out in English Christendom. It is be- 
 cause of his having been in that age which I am inclined to 
 think has been unduly disparaged because in the past century 
 he was the reviver of religious fervor among our Churches 
 that we all feel we owe to him a debt of gratitude, and that he 
 deserves to have his monument placed among those of the 
 benefactors of England. 
 
 " Dr. Jobson has referred to the sad event which makes it 
 impossible for me to speak at greater length, or to meet you 
 in a more hospitable spirit on this occasion ; but I can truly 
 say that she who has departed would have rejoiced as, indeed, 
 I trust she does rejoice that such a tribute should be paid to 
 the memory of the two brothers whom she, with myself, was 
 desirous of seeing honored in the proper place. She would 
 have rejoiced with myself that such a body of Wesleyan 
 Methodists should have been brought into such close connection 
 with the venerable building. Even during the sufferings of 
 that last illness she rejoiced in every thing which removed 
 the heartburnings and misunderstandings between the Church 
 of England and the "Wesleyan body. She rejoiced to mention 
 by name those Nonconformist and Wesleyan ministers whom 
 she welcomed with all courtesy and charity under our roof and 
 within these sacred walls. I must invoke your sympathy, and 
 I would ask your co-operation in carrying on the work still 
 left for me to do the work of promoting charity and good 
 feeling and generous appreciation among the different branches 
 of our divided Christendom. If I may do so I will conclude 
 with words familiar to us all, and which are now especially 
 applicable to myself : 
 
 ' ' ' My company before is gone, 
 
 And I am left alone with thee ; 
 With thee all night I mean to stay, 
 And wrestle till the break of day.' " 
 
598 THE WESLEY MEMORIAL VOLUME. 
 
 At the conclusion of the Dean's address, which was listened 
 to with deep emotion and drew tears from many eyes, the 
 company proceeded to the site of the monument, which was at 
 once unveiled by the Dean. The involuntary exclamation 
 heard on- every hand was, " Beautiful ! " After the company 
 had spent some time inspecting it, the Rev. Dr. Smith, Presi- 
 dent of the Conference, thus addressed the Dean : 
 
 " On behalf of the Methodist people throughout the world, 
 allow me to express to you their sense of obligation for the 
 honor and service you have done them this day. They are 
 thankful that you have appreciated, as they know you IKIYI- 
 long done, the character and labors of the two Wesley s ; and it 
 is a great gratification to them that you consented to unveil 
 the monument. They humbly think that this venerable and 
 glorious building will not be dishonored by the monument just 
 uncovered; and they are quite sure that you agree with them. 
 Their prayer is, that you may long be spared to be an ornament 
 of the Church to which you belong, and to exert a very large 
 and blessed influence on the population of this country. I will 
 not attempt to intrude into the sanctities of private and do- 
 mestic life ; but, as already observed, it was the earnest hope 
 of those associated with the work that the lady to whom 
 reference has been made this morning should have done the 
 service for them which you. have so kindly done. There is 
 not a person present who does not share the mourning which 
 has fallen upon the country, from the palace to the cottage, 
 and over every part of Christendom, because of the great be- 
 reavement which has come, not on the neighborhood alone, 
 but on the whole Christian Church. From no hearts do 
 prayers more earnest and constant ascend to heaven on your 
 behalf than from those here present this day and from those 
 whom they represent. Will the Dean please accept the warm 
 and respectful sympathy of the Methodist people, whose pray- 
 ers will constantly be presented to the throne of grace tlmf 
 you may be comforted in your great sorrow, and your life be 
 
JOHN WESLEY. M A-. 
 
 BORN JUNE 17. 1703! DIED MARCH Z.I7SI 
 
 CHARLES WESLEY. M.A. 
 
 BORN DECEMBER IB. I7OB? DIED MARCH 29. 1788 
 
 THE BEST OF ALL IS. CO 
 
THE MEMOEIAL IN WESTMINSTEB ABBEY. 601 
 
 prolonged to be a blessing to the world. As I look upon the 
 relative position of this memorial having on the right hand 
 the monument to Dr. Watts, and in its immediate neighbor- 
 hood others bearing names greatly honored in the Christian 
 Churches of this land I feel that it is placed in the most 
 fitting position. On the proceedings of this day we look with 
 feelings of thankfulness to Almighty God." 
 
 The monument to John and Charles Wesley, as seen on the 
 preceding page, was unveiled in Westminster Abbey March 
 30, 1876 ; on April 7, 1876, the following letter from Dr. 
 Jobson appeared in the " Methodist Recorder," London : 
 
 To the Editor of the Methodist Recorder: DEAR SIR: The readers of 
 your journal will be glad to know that the memorial to those eminent 
 servants of God, John and Charles Wesley, has been erected in West- 
 minster Abbey, and that it was uncovered on Thursday last by the Very 
 Kev. Dr. Stanley, Dean of Westminster, in the presence of a large num- 
 ber of the ministers and friends of Methodism. 
 
 I am thankful to report that the monument is spoken of with high 
 approval by persons of taste, and that it is recognized not only as forming 
 a creditable memorial of the founder of Methodism and of his attached 
 brother, the sweet psalmist of our Israel, but also as a high-class work 
 of art, worthy of a place in our venerated national mausoleum. I have 
 not heard any disparaging criticisms upon it, and all persons who view 
 it with a critical eye should remember that the general form of the 
 monument had necessarily to be adapted to the space allotted for it 
 namely, that of two feet nine inches wide, and eight or nine feet high. 
 This space is now filled with a massive white marble tablet of crystal 
 purity, and is so divided by sculptured heads and figures, and by lines 
 of inscription between, as to secure for it as much unity and symmetry 
 of design as practicable. The monument is somewhat broader at the 
 bottom than at the top. The upper part bears the simple record : 
 
 JOHN WESLEY, M.A. 
 BORN JUNE 17, 1703; DIED MARCH 2, 1791. 
 
 CHARLES WESLEY, M.A. 
 BORN DECEMBER 18, 1707; DIED MARCH 29, 1788. 
 
 Within a sunken circle under this record are medallion profiles, in life 
 Bize, of the two brothers. Great care has been taken to have these 
 38 
 
602 THE WESLEY MEMORIAL VOLUME. 
 
 modeled from authentic busts and portraits of the founder and poet of 
 Methodism, taken when they were in middle life, and were possessed of 
 full energy of character, and also of fully developed features. From 
 these marble likenesses it will be seen how much of the Wellesley out- 
 line of countenance appears in the face of John Wesley, and how much 
 of poetic genius and refinement is depicted in that of Charles Wesley. 
 It has been too much the practice to publish portraits of the brothers as 
 they looked in wasted old age. This has given to them an aspect of 
 venerableness ; but surely public memorial likenesses of eminent and 
 powerfully influential men should represent them in maturity of life and 
 with unshrunken form of countenance. Immediately below these medal- 
 lion heads of the two Wesleys are inscribed the living and dying words 
 of the elder brother : 
 
 " THE BEST OP ALL is, GOD is WITH us." 
 
 
 Under this quotation, and level with the eye, where it may be viewed 
 
 to full advantage, is sculptured, in bold bass-relief, John Wesley preach- 
 ing on his father's tombstone in Epworth church-yard; thus at once 
 memorializing his birthplace and the beginning of his great itinerant 
 and out-door work for God. This portion of the marble tablet includes, 
 within a sunken square, some fifty figures, representing John Wesley and 
 his rustic congregation. It is most deservedly pronounced to be chaste 
 in style and masterly in execution. The figure of Wesley presents him 
 in comparative youth, clad in gown and bands, standing on the tomb to 
 proclaim to an assembly of villagers of different ages the way of salva- 
 tion. The form and proportions of Wesley's figure are admirably 
 brought out, by one hand being stretched forth, indicative of earnest- 
 ness, and the other grasping the Bible and pressing it to his side, as if 
 for its preciousness. 
 
 Behind the preacher, in the right-hand corner, are grouped together 
 representatives of the "helpers" of the founder of Methodism. And, 
 to secure for these distinctiveness of character, the gifted sculptor has 
 voluntarily, and by his own will, availed himself of material immediately 
 at hand, in busts and profile medallions of Methodist ministers whose 
 heads he had, aforetime, modeled from life and in larger size. Among 
 these may be traced the features of the late Rev. Thomas Jackson, Dr. 
 Dixon, and Dr. Hannah, and of the Rev. John Farrar, Dr. Osborn, 
 Charles Prest, William Arthur, the late Luke H. Wiseman, Dr. Rigg, 
 and others. These figures appear in the dress of Wesley's period, and 
 are admirably associated in their profile representations. Before and at 
 
THE MEMOEIAL IN WESTMINSTER ABBEY. 603 
 
 the sides of the preacher are seen hearers of both sexes, and in different 
 positions, among tombs and grave-stones, some seated and others stand- 
 ing. The likenesses of some of the living laity in Methodism, and of 
 the younger members of their families, may be traced in these figures. 
 But all, both ministers and laity, are so disguised in the dresses 
 of Wesley's time, that it is only through the help of full familiarity 
 with their portraits that the resemblance can at present be discerned, 
 and most probably will be untraceable in the future. This bass- 
 relief has evidently been a work which, with the profile heads above, 
 has been wrought out by the sculptor con amore; and the whole re- 
 flects the highest credit on the genius and skill of Mr. John Adams 
 Acton. 
 
 Immediately beneath the sculptured picture of the scene in the church- 
 yard is John Wesley's great philanthropic declaration : 
 
 "I LOOK UPON ALL THE WORLD AS MY PARISH." 
 
 And under this, on the sloping line at the bottom, is graven Charles 
 Wesley's exultant exclamation: 
 
 
 
 "GOD BURIES HIS WORKMEN, BUT CARRIES ON HIS WORK." 
 
 All the letters are what is technically termed "imperishable," being 
 deeply sunk in the marble and filled up with lead, so that they will not 
 need renewal. 
 
 The monument is situate midway between "Poets' Corner," in the 
 southern transept, and the nave of the Abbey, being near to the smaller 
 monument of Dr. Isaac Watts, and in close neighborhood to memorials 
 of men of genius and theological learning; so that the position and 
 associations of the monument are highly satisfactory. In all this the 
 Very Reverend the Dean, by whose permission the monument to the 
 two Wesley s has been admitted into Westminster Abbey, deserves grate- 
 ful mention. Nor should we forget the lively interest taken in the 
 preparation of it by the late Lady Augusta Stanley. From the begin- 
 ning, and during its progress under the hand of the sculptor, she gave 
 the monument her wakeful attention. 
 
 The deeply affecting services accompanying the uncovering of the 
 tablet by her bereaved husband will, I presume, be reported in your 
 columns, so that I need not here make- further reference to them. Thank- 
 ing all who have co-operated with me in this work, 1 am, dear sir, 
 yours truly, FREDERICK JAMES JOBSON. 
 
604 THE WESLEY MEMORIAL VOLUME. 
 
 In the " Methodist Eecorder " of London, April 7, 1876, ap- 
 peared the following editorial, from the pen of the Rev. W. 
 Morley Punshon, LL.D. : 
 
 THE WESTMINSTER ABBEY MEMORIAL TO THE WE8LEYS. 
 
 In March, 1791, leaving a reformed nation and a nourishing Church 
 as his monument, John Wesley died. In March, 1876, the Dean of 
 Westminster unveiled a monument of marble erected to him and his 
 brother Charles in the south aisle of Westminster Abbey. Thus the 
 ages bring about the vindication of the good and true. Time is the 
 great excavator of buried reputations ; and if a man be sincere of aim, 
 energetic in action, and pure in heart, he needs only to learn the secret 
 of grandly waiting, and his recognition and enthronement will come. 
 In many aspects the simple ceremony of Thursday week was significant 
 and memorable. Some hundreds of Methodists, comprising the best- 
 known names in metropolitan circuits, ministerial and lay, male and 
 female, gathered in the Chapter-house, under the bright beams of an 
 approving heaven. Presently there stole quietly through the crowd a 
 slim, spare figure, undersized as Wesley was t with a fine classical 
 countenance, seeming as if it had taken a still finer mold under the 
 chastening of recent sorrow. This was Dean Stanley, who had come, 
 as chief dignitary of the Abbey, to do honor to the memory of the men 
 who, after the lapse of nearly three generations, are confessed to have 
 rendered to England, and to the Church of England, service of no com- 
 mon kind. In well-chosen words, and saying neither too much nor too 
 little, Dr. Jobson, who has been the prime mover in the getting up of 
 the memorial, requested the Dean to unveil it, making apt but guarded 
 allusion to Lady Augusta Stanley, who had felt great interest in the 
 progress of the work, but who " was not," for God had taken her. The 
 address of the Dean, who spoke with evident earnestness and repressed 
 feeling, and moreover as one who saw the invisible, was worthy of his 
 catholic heart. Very frankly did he acknowledge the national obliga- 
 tion to the brothers Wesley "the poet who was only less great because 
 the preacher overshadowed him." Very earnestly did he ask the co-op- 
 eration of those whom he addressed, Nonconformists though they were, in 
 what he felt to be the great work of his life though he had recently been 
 deprived of "the companionship which gave it impulse and power" 
 the promotion of a truer charity among the followers of the same Saviour. 
 Very touchingly did he refer to the shadows which had encompassed him, 
 but through which the other world had been brought into near and realiz- 
 
THE MEMOEIAL IN WESTMINSTER ABBEY. 605 
 
 ing vision ; and when he stated that his experience and his resolve might 
 be embodied in words " familiar to all of you," and quoted from Charles 
 Wesley's glorious hymn on Wrestling Jacob 
 
 " My company before is gone, 
 
 And I am left alone with thee ; 
 With thee all night I mean to stay, 
 And wrestle till the break of day " 
 
 thefe was first a hush, in homage to the majesty of sorrow, and then a 
 murmur of sympathy with the Christian hope and purpose, while to 
 many an eye there rushed the unbidden tear. The Dean then proceeded to 
 the south aisle, and uncovered the tablet, after which the president of the 
 Conference briefly expressed his pleasure perhaps the first Methodist 
 preacher who has spoken publicly in Westminster Abbey -and then the 
 people lifted up a voice, and that a mighty voice, and the vaulted aisles 
 rang with the strains of the doxology. We rejoice in all this unfeignedly. 
 Not that the Wesleys stand higher or are in truer renown than they 
 were a week ago ; no pomp of marble is needed to ennoble them. But 
 in this age of fierce attritions and ceaseless controversies it is pleasant to 
 step aside into a quiet resting-place where Christianity is honored above 
 sect or creed ; it is pleasant to sun one's self in the radiance of large 
 catholicity, shining in high places ; and it will be profitable for those 
 of us who have especial trust in these old memories, but who are too 
 busy in the endeavor to carry on the work of the Wesleys to have much 
 leisure to weep over their sepulchers, to see to it that we go to it not 
 only with renewed faith, but also with sturdier determination and with 
 larger charity. 
 
WESLEY IN SAVANNAH, AND THE WESLEY 
 MONUMENTAL CHUECH. 
 
 SUNDAY, March 7, 1736. Finding there was not yet any opportunity 
 of going to the Indians, I entered upon my ministry at Savannah, offi- 
 ciating at nine, at twelve, and in the afternoon. On the week days I 
 read prayers and expounded the, second lesson, beginning at five in the 
 morning and seven in the evening. Every Sunday and holiday I admin- 
 istered the Lord's Supper. 
 
 March 20. I now advised che serious part of the congregation to form 
 themselves into a sort of little society, and to meet once or twice a week, 
 in order to instruct, exhort, and reprove one another. And out of these 
 I selected a smaller number for a more intimate union with each other, 
 in order to which t met them together at my house every Sunday in the 
 afternoon. 
 
 May 10. I began visiting my parishioners in order, from house to 
 house ; for which I set apart the time when they could not work, because 
 of the heat, namely, from twelve to three in the afternoon. 
 
 January 26, 1737. Mr. Ingham set out for England. By him I wrote 
 to Dr. Bray's associates, who had sent a parochial library to Savannah. 
 . . . Part of my letter was : 
 
 "Our general method is this: A young gentleman who came with me 
 teaches between thirty and forty children to read, write, and cast ac- 
 counts. Twice a day he catechises the lowest class. In the evening he 
 instructs the larger children. On Saturday I catechise them all ; as also 
 on Sunday before the evening service; and in the church, immediately 
 after the second lesson, a select number of them having repeated the 
 catechism and been examined in some part of it, I endeavor to explain at 
 large, and to enforce that part both on them and the congregation. 
 
 u After the evening service, as many of my parishioners as desire it meet 
 at my house, (as they do also on Wednesday evening,) and spend about an 
 hour in prayer, singing, and mutual exhortation. A small number 
 (mostly those who desire to communicate next day) meet here on Satur- 
 day evening, and a few of them come to me on the other evenings, and 
 pass half an hour in the same employment." Wesley's Journal. 
 
WESLEY MONUMENTAL CHURCH, SAVANNAH, GA. 
 
WESLEY IN SAVANNAH. 609 
 
 I CANNOT BUT OBSERVE THAT THESE [til 6 above] WERE THE FIRST 
 RUDIMENTS OF THE METHODIST SOCIETIES. BUT WHO COULD THEN 
 HAVE FORMED A CONJECTURE WHERETO THEY WOULD GROW ? Wesley^S 
 
 Short History of the People called Methodists. 
 
 No part of this globe, not even England, is more indebted to 
 John Wesley than America. Though only a little more than a 
 century has passed since the first Methodist preachers came 
 from England, the Methodist family in America numbers near- 
 ly four million communicants. And who will say how many 
 souls saved by Methodist preaching have gone from American 
 Methodist Churches to glory? Or who will say how many 
 millions more have gone from other American Churches to 
 swell the ranks of those saved through grace, whose awakening 
 and conversion may be traced directly or indirectly to Mr. 
 "Wesley and his preachers ? 
 
 And yet in America connectional Methodism has consecrated 
 no monument to his name, no great statue or painting by some 
 great master of the chisel or brush.. In the Capitol, at Wash- 
 ington, Captain Smith, Miles Standish, William Penn, Roger 
 Williams, and Daniel Boone, with Washington, and Adams, and 
 Jefferson, and Franklin, live on canvas or in marble. Even 
 " the lone Indian," though it be but to perpetuate the memory 
 of his fall and disgrace, and the triumphs of his pale-faced foes, 
 has been redeemed from the general oblivion by the painter's 
 brush or sculptor's chisel. I stood in the Capitol, at Washing- 
 ton, and saw the colossal statue of Ethan Allen just as it was 
 placed in position in Statuary Hall. It was Yermont's grateful 
 tribute to the memory of her son, the hero of Ticonderoga. A 
 few words, nobly and bravely spoken, when asked by what 
 authority he demanded the surrender of the fort, entitled Allen 
 to a 'place among the sculptured heroes and statesmen of the 
 Capitol. And may not John Wesley have some memorial in 
 America, as in Westminster Abbey? John Wesley walking 
 barefooted in the streets of Savannah, or preaching the gospel 
 at Yammacraw to Tomachichi, the Indian chief, or looking on 
 
610 THE WESLEY MEMOEIAL VOLUME. 
 
 while the Elders Spangenberg and Nitschmann ordained a Mo- 
 ravian bishop, is fitting study for the worthiest disciple of 
 Canova or of Sir Joshua Reynolds. 
 
 But it is not to imitate the spirit which ostentatiously builded 
 and garnished the sepulchers of the prophets that we purpose 
 in America some memorial of the founder of Methodism. Nor 
 is it because we believe he needs any monumental pile, or mar- 
 ble shaft, or statue, or painting, to perpetuate his name. His 
 memory lives in the love and veneration 'of the millions who 
 follow him as he followed Christ. His name is the most treas 
 ured household word wherever the itinerant minister, with 
 heart of love and tongue of fire, has preached the gospel which 
 he preached. His monument in America is the many thousand 
 Methodist churches in the United States and the Canadas, the 
 great army of local and itinerant preachers, the millions of 
 children in Methodist Sabbath-schools, the many universities 
 and colleges which American Methodism has devoted to the 
 cause of sanctified learning, and the many consecrated Method- 
 ist printing-presses, whose leaves are for the healing of Amer- 
 ica's increasing millions. His likeness is sculptured or pictured 
 in the hearts of the vast multitude of believers who, in the 
 love-feast, the prayer-meeting, and the class-meeting, testify to 
 God's free grace and pardoning love, and praise him for the 
 gift of Wesley to man. 
 
 But, while this is so, the Methodists of Savannah, in no spirit 
 of hero worship, but with eye single to the honor of the Great 
 Head of the Church whose servant he was, desire to show their 
 appreciation of the labors of Wesley by some fitting memorial 
 there. George Washington, first in war and peace, is first in 
 the hearts of his countrymen. And yet a grateful people have 
 erected monuments to his memory, called their capital by his 
 name, and perpetuated his likeness on canvas, in bronze, and. in 
 marble. Roger Williams, the great Baptist champion of soul- 
 liberty, has been placed in marble in Statuary Hall, side by side 
 with Nathaniel Greene, the compatriot and companion in arms 
 
WESLEY IN SAVANNAH. 611 
 
 of Washington. In Savannah, too, a monument has been 
 erected to Greene, and another to Pulaski, though these heroes 
 live in the hearts of the people. In like manner, though he 
 is enshrined in their affections, Savannah Methodists have be- 
 gun a monument to Wesley. That monument, however, is no 
 granite pile, no marble column, no sculptured, no pictured, 
 memorial. But it is what is infinitely more becoming a no- 
 ble Christian temple, in which his doctrines shall be preached, 
 sinners called to repentance and faith in Christ, the shouts 6f 
 new-born souls and saints made perfect in love be heard, and 
 the songs of Charles, his poet-brother, be sung. 
 
 And what place more fitting for such a memorial to Mr. 
 Wesley than Savannah ? He has imperfectly read the history 
 of Methodism who does not see the special hand of God in con- 
 ducting Wesley to Georgia. The ship which bore him there 
 in company with the Moravians ; the storm which tried his 
 faith on the Atlantic ; the intimacy with the Moravians, Span- 
 genburg and Mtschmann, and with the Salzburghers, Bolzius 
 and Gronau ; the trials, persecutions, vigils, fastings, and perils 
 in the solitudes of the wilderness, were necessary to form and 
 develop the future revivalist and reformer for the great work 
 to which God had called him. However viewed, they were as 
 necessary to him as the residence in Midian to Moses, the so- 
 journ by the brook Cherith to Elijah, or the life among the 
 captives by the river Chebar to Ezekiel. What Abel Stevens 
 has written of Wesley's life on the deep in the ship with the 
 pious families of Herrnhut, may be affirmed of his whole life 
 in Georgia : " It was practical Methodism still struggling in its 
 forming process ; it was Epworth rectory and Susanna Wes- 
 ley's discipline afloat on the Atlantic." 
 
 The difference between Mr. Wesley's spiritual life in Savan- 
 nah and his subsequent life, for which the former prepared him, 
 was indeed great. But it was no greater than the difference 
 between Moses before and after his experience at the burning 
 bush ; between Isaiah before and after his lips were touched by 
 
612 THE WESLEY MEMORIAL VOLUME. 
 
 one of the seraphim with a live coal from the altar, or Peter 
 before and after Pentecost. It was no greater than the differ- 
 ence between a babe in Christ, or a young man who has over- 
 come the wicked one, and a father in Israel who has known 
 Him that is from the beginning. And it was no greater than 
 
 the difference between St. John before and after he received 
 
 
 
 the perfect love which casteth out fear. The difference be- 
 tween John Wesley in the storm-tossed ship on the Atlantic 
 and in his struggles after the higher life in Savannah, and John 
 Wesley after his communion with Peter Bohler and visit to 
 Herrnhut, is the difference between John Wesley justified by 
 grace through faith and John Wesley sanctified wholly by the 
 Spirit ; between the contrasted man in his sermons on " Justifi- 
 cation by Faith " and in his sermons on " Christian Perfection ; " 
 between an inexperienced and an experienced Christian, in 
 whom tribulation hath wrought patience, and patience expe- 
 rience, and experience the hope that maketh not ashamed. Mr. 
 Wesley's self-condemnatory expressions at this period of his 
 life no more make against the soundness of this opinion than 
 the like condemnatory things which many Old and New Testa- 
 ment saints recorded against themselves prove them to have 
 had, at the time they uttered them, no real experience in the 
 things of God. 
 
 The reader of Methodist history, who has studied Wesley's 
 life and work in Savannah, must see the developing process of 
 Methodism there. ~No part of his life in Savannah was insig- 
 nificant. In Delamotte's school the children who wore shoes 
 and stockings ridiculed those who had none. This produced 
 discord, which Delamotte sought in vain to suppress. Ex- 
 changing schools with his friend, Wesley walked barefooted in 
 the streets, and went barefooted in the school-room. The poor 
 were encouraged ; they who had shoes and stockings, imitating 
 the example of their minister and teacher, went barefooted 
 also ; and so peace was restored to the school. This has been 
 contemptuously called asceticism. It may be ; but it was such 
 
WESLEY IN SAVANNAH. 613 
 
 asceticism as revealed the character of the future reformer, 
 who, like the great apostle to the Gentiles, was willing to be 
 all things to all men that he might save the more. By self- 
 denial in the wilderness, by waging war against all manner of 
 sin, by systematic methods of labor, by constant ministrations 
 to the poor, by visiting from house to house, by forming seri- 
 ous persons into classes, some to meet once and some to meet 
 twice a week, in order "to instruct, exhort, and reprove one 
 another," (the beginning of the class-meetings and band-meet- 
 ings which Mr. Wesley afterward introduced into his Societies,) 
 and^by gathering together the children of the parish at the 
 house of God, on every Sunday afternoon, to learn the cate- 
 chism and receive other religious instruction a work which 
 had in it the very best elements of the Sabbath-school Mr. 
 Wesley in Savannah was developing the system which became 
 peculiar to Methodism, and was preparing himself to be the 
 greatest reformer since the days of the apostles. Nor was this 
 all. In Savannah he was not only drawn by his intimacy with 
 the Moravians to seek after the higher life, but there, too, his 
 High-Church notions received " a staggering blow," when, while 
 witnessing the simplicity and solemnity with which the Mora- 
 vian elders elected and ordained a bishop, he was carried back, 
 as he records in his journal, to the days in which " form and 
 state were not ; but Paul the tent-maker, and Peter the fisher- 
 man, presided ; yet with the demonstration of the Spirit and 
 of power." 
 
 The Sabbath-school in Savannah deserves to be treated more 
 fully. Wesley's method of Sabbath-school instruction while 
 there was not simply the old custom of catechising the young 
 on Sunday afternoons. And yet even this, when Wesley ap- 
 peared, had been abandoned by the parochial clergy of the 
 Church of England. The good Bishop Wilson, in the Isle of 
 Man, alone kept it up ; elsewhere it had fallen into disuse. 
 Wesley did a great deal more than revive the custom. His 
 Sunday instruction of the children in the parish of Christ 
 
614 THE WESLEY MEMORIAL VOLUME. 
 
 Church, Savannah, as has been said, had in it all the best ele- 
 ments of the Sunday-school. E-aikes' teaching was secular ; it 
 carried the week-day school into the Sabbath, for the benefit of 
 the poorer urchins whose parents were not able to send them 
 to the week-day schools. The elements of reading, writing, 
 and even arithmetic, were taught by paid teachers ; Bible or 
 spiritual teaching was for a long time almost, if not wholly, 
 neglected. The primary, if not the sole, object of Wesley's 
 Sabbath-school instruction was to bring the children to Christ ; 
 and with what result the following extract from his journal 
 will show : 
 
 " May 29, [1737.] Being Whitsunday, four of our scholars, 
 after having been instructed daily for several weeks, -were, at 
 their earnest and repeated desire, admitted to the Lord's table. 
 I trust their zeal has stirred up many to remember their Cre- 
 ator in the days of their youth, and to redeem the time, even 
 in the midst of an evil and adulterous generation. 
 
 " Indeed, about this time we observed the Spirit of God to 
 move upon the minds of many of the children. They began 
 more carefully to attend to the things that were spoken, both 
 at home and at church, and a remarkable seriousness appeared 
 in their whole behavior and conversation. Who knows but 
 some of them may i grow up to the measure of the stature of 
 the fullness of Christ?'" 
 
 "Here," says the Rev. Dr. Thaddeus Mason Harris, in his 
 " Biographical Memorials of General Oglethorpe," " is a proto- 
 type of the modern Sunday-schools." "This," says William 
 Bacon Stevens, the learned Bishop of the Diocese of Pennsyl- 
 vania, in his " History of Georgia," " was a regular part of his 
 [Wesley's] Sunday duties ; and it seems that John Wesley, in 
 the parish of Christ Church, Savannah, had established a Sun- 
 day-school nearly fifty years before Robert Raikes originated 
 his noble scheme of Sunday instruction in Gloucester." 
 
 But, whatever the scheme of Robert Raikes, even that was 
 suggested to him by Sophia Cooke, a Methodist young woman, 
 
WESLEY IN SAVANNAH. 615 
 
 who subsequently became the wife of Samuel Bradburn, one of 
 "Wesley's best and ablest lay-preachers. And Hannah Ball, 
 another Methodist woman, fourteen years before Raikes began 
 his Sunday-school in Gloucester, had a Sabbath-school at High 
 Wycombe. It is claimed, also, that Sabbath - schools were 
 established by Lindsay, in 1765 ; by James Hey, in 1775 ; by 
 David Simpson, in 1778; and by Mrs. Catherine Boey, of 
 Huxley Abbey, "long before Raikes was born." Raikes was 
 born in 1735. 
 
 But, no matter to whom the credit of the Sabbath-school is 
 due, it cannot be denied that Wesley, aided by Delamotte and 
 Ingham, in Savannah, 1736-37, had a Sunday-school pre- 
 eminently worthy of the name. No minister of the Lord 
 Jesus, since the apostolic times, more fully understood the 
 meaning and the spirit of the Master's command to Peter, 
 " FEED MY LAMBS," or more implicitly obeyed it. No preacher 
 more keenly than John Wesley felt its responsibility ; a respon- 
 sibility which he never shifted. No Sabbath-school teacher, no 
 superintendent of a Sunday-school, no instructor of a Bible- 
 class, could have done for him the work expressed and implied 
 in the command, " FEED MY LAMBS." Indeed, it may well be 
 questioned whether a departure from Wesley's methods has not 
 worked much injury ; whether pastors of Churches, in these 
 more advanced days of Sabbath-schools, have not made them a 
 substitute for the work which the Great Head of the Church 
 especially committed to their hands. 
 
 A truer and more faithful shepherd of the lambs of the 
 flock the Church of Christ has never had than John Wesley. 
 No one more deeply drank into the spirit of Him who said, 
 " Suffer the little children to come unto me." They ever had 
 his tenderest regards ; they ever felt for him the most devoted 
 love as well as the profoundest reverence. Revering him, 
 they did not fear him ; they flocked around him wherever he 
 went ; they often blocked up the entrance to the church that 
 they might receive his blessing ; they hung upon the skirts of 
 
616 THE WESLEY MEMORIAL VOLUME. 
 
 his coat, and only let go their hold when he entered into the 
 place of preaching or ascended the pnlpit. Think of the 
 children who sat at the feet of John Wesley and received his 
 instruction ! It was a great privilege to the young who sat at 
 the feet of John Milton, and read Homer on week-days and 
 the Greek Testament on Sundays, having England's greatest 
 epic poet for their instructor. It was a greater privilege to 
 the children of Savannah to be taught by John Wesley how to 
 love and serve their Creator, and Jesus Christ, who, when on 
 earth, took the little ones into his loving arms and blessed them. 
 The touch of Wesley's hand when placed on their heads in bless- 
 ing was never forgotten ; Robert Southey, on whose head, while 
 a mere child in Bristol, the hand of the apostolic man was placed, 
 remembered that touch, and felt its benediction down to his 
 latest clay. 
 
 And who was a greater friend to the general Sabbath-school 
 movement than John Wesley? From no one did Robert 
 Raikes receive greater encouragement than from the great 
 Methodist reformer. With pen and voice Mr. Wesley elo- 
 qnently supported the movement. He was the first to see 
 that God had in the Sabbath-school " a deeper end therein than 
 men are aware of," and to speak of them as " nurseries for 
 Christians." To Richard Rodda, in 1787, Wesley wrote : It 
 seems tHese [Sabbath-schools] will be one great means of reviv- 
 ing religion thronghout the nation ; " to Duncan Wright, in 
 1778 : " I verily think these Sunday-schools are one of the 
 noblest specimens of charity which have been set on foot in 
 England since the time of William the Conqneror ; " to Charles 
 Atmore, in 1790 : " I am glad yon have set up Sunday-schools 
 in Newcastle. It is one of the noblest institutions which have 
 been seen in Europe for some centuries, and will increase more 
 and more, provided the teachers and inspectors do their duty. 
 Nothing can prevent the increase of this blessed work but the 
 neglect of the instruments. Therefore, be sure to watch over 
 these with great care, that they may not grow weary in well- 
 
WESLEY IN SAVANNAH. 617 
 
 doing." These men were "Wesley's lay preachers ; these letters 
 show the deep interest Wesley took in the religious instruction 
 of children and in the Sabbath-school revival. 
 
 If these things are true, what more appropriate than the 
 WESLEY MONUMENTAL CHURCH in Savannah, and especially the 
 MEMORIAL SABBATH-SCHOOL BOOM AND LIBRARY there, which 
 are intended to commemorate, and preserve to Methodism, 
 where it rightfully belongs, the fact that Mr. Wesley had a 
 Sabbath-school in Savannah forty-three years before Kobert 
 Raikes had a Sunday-school in Gloucester ? Sophia Cooke, who 
 suggested to Raikes his Sabbath-school idea, and Hannah Ball, 
 of High Wycombe, who had a Sabbath-school fourteen years 
 before, are surely entitled, above Robert Raikes, to the claim of 
 priority in the Sabbath-school movement. These noble Christian 
 women were Methodists ; hence, even in that view, to Method- 
 ism, more than to Robert Raikes, belongs the credit of the 
 Sabbath-school revival. From the wreath which encircles the 
 honored brow of Robert Raikes we would not pluck a single 
 flower. But of this revival for it was only a revival, Sabbath- 
 school instruction having been known to the Church from 
 apostolic times truth compels us to give the honor where the 
 facts of history have placed it. 
 
 But, to return, what if Mr. Wesley, after his departure from 
 Georgia, did say that he who went to America to convert In- 
 dians was not himself converted? When St. Paul, in his 
 Epistle to the Ephesians, called himself " less than the least of 
 all saints ; " or, when writing to Timothy, he called himself 
 "the chief of sinners," was St. Paul an unconverted man? 
 The first he wrote of himself eighteen years after he was 
 caught up into paradise ; the second he wrote in his last prison, 
 after his last battle was fought and won, the- race ended, and 
 the goal gained. And it was eighteen years after his vision 
 of paradise that the great apostle wrote to the Philippians that 
 he had neither already attained nor was he already perfect. 
 Neither did Mr. Wesley so exalted was his idea of Christian 
 
618 THE WESLEY MEMOKIAL VOLUME. 
 
 perfection ever admit up to 1767 that he had attained it, 
 as the following from Mr. Wesley to Dr. Dodd will show : 
 
 " c Rusticulus] or Dr. Dodd, says, < A Methodist, according 
 to Mr. "Wesley, is one who is perfect and sinneth not in thought, 
 word, or deed.' 
 
 " Sir, have me excused. This is not according to Mr. "Wes- 
 ley. I have told all the world, I am not perfect ; and yet, 
 you allow me to be a Methodist. I tell you flat, I have not 
 attained the character I draw. Will you pin it upon me in 
 spite of my teeth ? " 
 
 "The above," says Mr. Tyerman, u is an important letter, 
 were it for nothing else than showing that Wesley preached a 
 doctrine he himself did not experience. For above forty years 
 he^ had taught the doctrine of Christian perfection ; but he 
 here flatly declares that as yet [1767] he had not attained it : 
 he taught it, not because he felt it, but because he believed the 
 Bible taught it." 
 
 The truth seems to be, the closer Wesley walked with God, 
 the greater to him seemed the distance between absolute and 
 relative perfection. Inasmuch as the heavens are unclean in 
 the sight of the absolutely and infinitely Holy One, and cheru- 
 bim and seraphim veil their faces in his presence, the holiest 
 here, comparing their derived and relative holiness with the 
 absolute and infinite holiness of God, often write themselves 
 unholy and unclean. The entrance of God's word, which 
 giveth light, reveals to the spiritual sense, with every increase 
 of light, imperfections it never saw before. When, then, 
 John Wesley sanctified compared himself with John Wesley 
 justified, he wrote that till then he had never been converted ; 
 and when John Wesley, wholly sanctified, compared himself 
 with the possibilities of that Spirit who reveals the deep things 
 of God, he shrank from confessing that he had attained per- 
 fect sanctification. Hence, if John Wesley was not converted 
 before he saw Peter Bohler, John Wesley lived and died never 
 having received the blessing of perfect love. For, while he 
 
WESLEY IN SAVANNAH. 619 
 
 denied, as above, all claim to the latter, his denial of the 
 former was in later years qualified by the added note " But I 
 am not sure of this." Not sure of what ? He was not sure 
 that he was right when he denied his conversion. " JSTeither 
 are we," says Mr. Tyerman. Indeed, Mr. Tyerman adds, 
 " Wesley's assertion was too strong ; in after life he felt it so ; 
 and those who quote it ought, in all fairness, to add what he 
 himself appended." Hence, while he had not the confidence 
 and joy of an assured son, Mr. Tyerman believes that " Wesley 
 in Georgia was accepted of God through Christ." Mr. Over- 
 ton, in "The English Church in the Eighteenth Century," 
 writes: "It is somewhat curious that he [Wesley] places the 
 commencement of the revival at a date nine years earlier than 
 that of his own conversion ; but it must be remembered, that 
 in his later years he took a somewhat different view of the 
 latter event from that which he held in his hot youth." And 
 Dr. Stoughton, in "Religion in England under Queen Anne 
 and the Georges," says : " But though the change at this mo- 
 ment [in Aldersgate-street, May 24, 1738] is denominated a 
 conversion, few will believe that Wesley was altogether uncon- 
 verted before." * 
 
 When, in after years, Mr. Wesley reviewed his life in 
 Georgia, he declared that even then he had the faith of a serv- 
 ant of God, though not that of a son. But what did he mean 
 by the faith of a son that which, while in Savannah, his soul 
 was craving ? Let Mr. Wesley himself answer. " It was," he 
 says, " a faith that would enable him to say, with St. Paul, ' I 
 am crucified with Christ : nevertheless I live ; yet not I, but 
 Christ liveth in me : and the life which I now live in the flesh 
 
 * The view which I am presenting does not affect " Methodist terminology." 
 It simply vindicates Mr. Wesley against himself. It is merely an opinion as to 
 when Mr. Wesley was converted, and when he was wholly sanctified. I believe he 
 was a converted man while he was in Savannah. And I equally believe that he 
 was subsequently wholly sanctified, though he wrote that he was not. I am 
 humbly persuaded that, by thus vindicating Mr. Wesley against himself, I am 
 more effectually vindicating both Wesley's doctrine of justification by faith and 
 his doctrine of Christian perfection. 
 39 
 
620 THE WESLEY MEMORIAL VOLUME. 
 
 I live by the faith, of the Son of God, who loved me, and gave 
 himself for me.' ' He wanted, he adds, that faith by which 
 whosoever hath it is " freed from sin," and by which the whole 
 " body of sin is destroyed." Now in what does such a state 
 differ from Wesley's doctrine of Christian perfection? The 
 truth is, Wesley, not satisfied with himself, was at this time 
 longing for something, as panting hart for cooling water-brook. 
 That something was this blessing of perfect love ; and that 
 something, as we believe, he found on that memorable night 
 in Aldersgate-street. If, on that night, he received his first 
 blessing the peace of justification when did he receive the 
 second the perfect love which casteth out fear ? But, how- 
 ever this may be, no one, perhaps, will question what George 
 Smith, the historian of British Methodism, tells us, when he 
 writes : "In the general sense in which the word * converted ' 
 is often used, as implying a turning from sin to God, it could 
 not be said that Wesley had never up to this time been con- 
 verted." And to this we add, If a holy and blameless life be 
 any evidence of conversion, Mr. Wesley's life in Savannah 
 furnishes such evidence. 
 
 Wesley in Savannah was, indeed, a ritualist, but he was no 
 bigot. An unsectarian spirit Wesley ever breathed. He was 
 no bigot, no sectarian, who recognized Christ in the humble 
 Moravians of Savannah and the equally humble Salzburghers 
 of Ebenezer, and, sitting at their feet as a little child, looked up 
 to them as his spiritual guides. He was ascetic, and, for the 
 times, rigid and severe in discipline too much so for his own 
 peace, for out of it came all his troubles in Savannah. But 
 then, discipline in the Church of England was at that time so 
 lax as to be wholly abandoned. It is no surprising thing, 
 'therefore, that he who was sent to reform the Church sought 
 to restore its discipline by laying the ax " unto the root of the 
 tree." Young and susceptible, he became entangled in an 
 affair of love. But, acting on the advice of his spiritual 
 guides, he tore this idol from his heart, because he was per- 
 
WESLEY IN SAVAISWAH. 621 
 
 suaded that it would hinder the work to which his life was con- 
 secrated. Indiscreet, perhaps, he was ; and by many, perhaps, 
 he will ever be so regarded. But not a taint of dishonor at- 
 taches to his name. If Wesley's austere morality and pure 
 religious life had not been a rebuke and offense to the worldly 
 and unprincipled man who was both the chief magistrate of 
 Savannah and uncle to the young lady, no charge for refusing 
 the communion to Sophia Hopkey after she became Mrs. Will- 
 iamson would ever have been brought against John Wesley. 
 In keeping, too, with this charge, was the charge that he had 
 broken up a State-dance by a prayer-meeting which he was then 
 conducting in another room. That John Wesley, when her con- 
 duct became obnoxious to the rules and discipline of the Church, 
 refused the communion to Mrs. Williamson, proves, if he 
 ever had regarded her with affection, that he was no respecter 
 of persons. In a letter to the Bishop of London, written De- 
 cember 22, 1737, by the Rev. Alexander Garden, the bishop's 
 commissary in Charleston, Mr. Garden writes : " This sudden 
 event [Wesley's leaving Georgia] indeed surprised me, for no 
 one could be more approved, better liked, or better reported 
 of by all the people of Georgia than this very gentleman was, 
 till lately he presumed to expel the chief magistrate's niece 
 from the Holy Communion, which has brought down such a 
 storm of resentment upon him as I wish he may be well able 
 to weather." Such was the view taken of this affair by the 
 Bishop of London's representative in Charleston. It was the 
 resentment of pride against the faithfulness of a zealous and 
 devoted parish priest. 
 
 But do we claim for Mr. Wesley that he was without fault, 
 or free from mistakes ? By no means. For we remember that 
 John Wesley was, after all, a man, and not an angel ; not a 
 perfect man, but a man " compassed with infirmity ; " yet still, 
 a man approaching as nearly, through grace, -to the stature of 
 the fullness of Christ Fletcher of Madeley, perhaps, alone ex- 
 cepted as any other man of the eighteenth century. No true 
 
622 THE WESLEY MEMORIAL VOLUME. 
 
 follower of John Wesley has ever made him an angel. ISTo 
 enemy has more faithfully exposed his mistakes than Luke 
 Tyerman, his devoted follower. And yet Mr. Tyerman says 
 that John Wesley was " as perfect as we ever expect men to 
 be on this side heaven." If Wesley's character has been made 
 to appear more than human it has been owing to the unfounded 
 attacks of his open enemies, or to the misguided representa- 
 tions of lukewarm friends. For nothing so exalts real virtue 
 as when the merest trifles are the only things that can be 
 brought against its possessor. The labored and over-zealous 
 efforts of those who have exhausted their ingenuity to prove 
 that John Wesley was not faultless have done more to give a 
 highly-wrought coloring to his character than all the laudations 
 which he has received from the most partial of his followers. 
 For the impartial judgment of history must be, that he must 
 have been far above his fellows against whose long life of over 
 fourscore years of active public labor naught can be alleged 
 except the most venial indiscretions of youth. 
 
 Wesley made mistakes ; he erred in judgment ; he was too 
 trustful, too charitably credulous, and was, therefore, some- 
 times deceived. But, notwithstanding the mistakes of his long 
 and eventful life, all future candid historians must confirm the 
 judgment Of Mr. Overton, that one all-absorbing, all-controlling 
 principle was the rule of Wesley's life : " THE LOVE OF G-OD, 
 AND THE LOVE OF MAN FOE GOD'S SAKE." In harmony with 
 this we give the judgments which follow, not one of which, as 
 well as that just quoted from Mr. Overton, was pronounced by 
 a follower of John Wesley : 
 
 Wesley thought of religion only. Dr. Samuel Johnson. 
 
 Wesley had a genius for godliness. Matthew Arnold. 
 
 It was impossible to observe him without wishing fervently, May my 
 last end be like his ! Alexander Knox. 
 
 The purest, noblest, most saintly clergyman of the eighteenth century, 
 whose whole life was passed in the sincere and loyal effort to do good. 
 Mr. Curteis : Hampton Lectures. 
 
WESLEY IN SAVANNAH. '623 
 
 I do not say be was without fault, or above mistakes, but they were 
 lost in the multitude of his excellences and virtues. WoodfalVs Diary, 
 July, 1791. 
 
 We are not blind to his faults, but even these will be found to have 
 sprung from the sincerity, openness, and native simplicity of his charac- 
 ter. Dr. Dobbin. 
 
 Whatever ignorance of his real character, the fatuity of prejudice, or 
 the insolence of pride may have suggested, the day is coming when the 
 great and adorable Master will condemn every tongue that hath risen 
 up in judgment against him, and say in the presence of men and angels, 
 "Well done, good and faithful servant, enter thou into the joy of thy 
 Lord." Dr. Haweis, Chaplain to the Countess of Huntingdon. 
 
 Mr. Wesley, may I be found at your feet in heaven ! Dr. Lowth, Bish- 
 op of London. 
 
 Wesley will be so near the throne, and we shall be at such a distance, 
 that I shall hardly get a sight of him. George Whitefield. 
 
 But let us return to Mr. Wesley's earlier spiritual life. In 
 his journal we find this remarkable entry : 
 
 Saturday, March 14, 1738. I found my brother at Oxford recovering 
 from his pleurisy ; and with him Peter Bohler, by whom (in the hand 
 of the great God) I was, on Sunday, the 5th, clearly convinced of unbe- 
 lief, of the want of that faith whereby alone we are saved. 
 
 !N ow if these words stood by themselves, they might be used 
 to throw discredit upon what we have been saying. But they 
 do not stand by themselves. They are fully explained and 
 qualified by Mr. "Wesley's own added note, "With the full 
 Christian salvation." 
 
 " The full Christian salvation " was PERFECT LOVE, or 
 CHRISTIAN PERFECTION. Whenever Wesley applied the tests 
 of conversion to his own personal experience, he ever de- 
 manded fruits in himself which he always ascribed to others 
 whom he acknowledged to be perfect in love. 
 
 From the Preface to "Hymns and Sacred Poems," 1Y39, 
 we may learn what Wesley once thought a child of God must 
 be : " 1. He is freed from self-will, desiring nothing no, not 
 for one moment. 2. From evil thoughts, so that they cannot 
 
624 THE WESLEY MEMORIAL VOLUME. 
 
 enter into him no, not for one moment. Aforetime when an 
 evil thought came in, he looked up, and it vanished away. 
 But now it does not come in ; there being no room for this in 
 a soul which is full of God. 3. From wanderings in prayer ; 
 they have no thought of any thing past, or absent, or to come, 
 but of God alone." But Mr. Wesley afterward said that these 
 words were too strong; in a subsequent preface he qualified 
 and corrected them. 
 
 In his later years, also, Mr. Wesley said that he had been 
 too strong in what he had held about the evidence of con- 
 version. In the Minutes of 1770 appears the following : 
 " But how are we sure that the person in question never did 
 fear God, and work righteousness ? His own saying so 
 [italics ours] is not proof; for we know how all that are con- 
 vinced of sin undervalue themselves in every respect" And, in 
 extreme old age, he writes, " When, fifty years ago, my brother 
 Charles and I, in the simplicity of our hearts, taught the peo- 
 ple that unless they knew their sins were forgiven they were 
 under the wrath and curse, of God, I marvel they did not stone 
 us. The Methodists, I hope, know better now. We preach 
 assurance, as we always did, as a common privilege of the chil- 
 dren of God, but we do not enforce it under pain of damna- 
 tion denounced on all who enjoy it not." 
 
 In Aldersgate-street, on the evening of May 24, 1738, it is 
 claimed that John Wesley was converted. His "heart was 
 strangely warmed" while one "was describing the change 
 which God works in the heart through faith in Christ ; " an 
 assurance was then given that " his sins were pardoned," and 
 that he " was saved from the law of sin and death." But what 
 shall we say when we remember that this conversion was soon, 
 and emphatically, denied by Mr. Wesley ? January 4, 1 739, 
 not eight months after that eventful evening in Aldersgate- 
 street, he writes in his journal the words which follow, [the 
 italics being ours:] " My friends affirm I am mad, because I 
 said I was not a Christian a year ago. I affirm, I am not a 
 
WESLEY IN SAVANNAH. 625 
 
 Christian now. . . . But that I am not a Christian at this 
 dan I as assuredly know as that Jesus is the Christ. For a 
 
 7 t/ 
 
 Christian is one who has the fruits of the Spirit of Christ > 
 which (to mention no more) are love, peace, joy. But these I 
 have not." He had not love, lie tells us, because sometimes he 
 had " more pleasure in the world than in God." He had not 
 joy, because the joy which he felt was transient, and no 
 greater than that which he had " on some worldly occasions." 
 Nor had he even peace, for the peace which he had might " be 
 accounted for on natural principles." 
 
 Reader, what do you say to these things ? Was Wesley still 
 unconverted ? Then go to your knees and call mightily upon 
 God for the forgiveness of your sins. And yet this denial of 
 his conversion in Aldersgate-street was far more unqualified 
 than the denial of his conversion before that time. 
 
 How guardedly, how depreciatingly, did Mr. Wesley often 
 speak of his own personal experience in the things of God ! 
 Nothing of earthliness would he allow in himself ; in him all 
 earthliness was sin. The clearer and more scriptural view of 
 justification by faith alone, which he did receive from Peter 
 Bohler, admitted no possible merit in works as a ground of ac- 
 ceptance with God ; and his notions of the divine law, colored 
 as they were by previous ascetic discipline, tolerated in himself 
 neither the slightest spot, nor wrinkle, nor any such thing, 
 whether in act, or word, or thought. But how strange the con- 
 trast between what he denied in himself and what he allowed in 
 others! Wherever he went, he witnessed conversions and 
 sanctifications which to him were clear and convincing. In the 
 conversion and sanctification of thousands he placed the most 
 implicit confidence, while his own were questioned and even 
 denied. What catholicity ! what liberality ! what condemnation 
 of self ! His credulity was only equaled by his humility. The 
 truth is, as in the great apostle to the Gentiles, humility was the 
 characteristic which, more than any other trait, distinguished 
 the apostle of the great revival of the eighteenth century. 
 
626 THE WESLEY MEMOKIAL VOLUME. 
 
 Much concerning Mr. Wesley's spiritual life previous to his 
 so-called conversion may be learned from his sermons and 
 letters at Oxford, and from his hymns written in Savannah. 
 In a sermon preached before the University at St. Mary's, 
 Oxford, January 1, 1733, on " The Circumcision of the Heart." 
 Mr. Wesley said : " Circumcision of the heart is that habitual 
 disposition of soul which, in the sacred writings, is termed 
 holiness ; and which directly implies the being cleansed from 
 sin, ' from all filthiness both of flesh and spirit ; ' and, by con- 
 sequence, the being endued with those virtues which w^ere also 
 in Christ Jesus ; the being so ' renewed in the spirit of our 
 mind ' as to be ' perfect as our Father in heaven is perfect.' ' : 
 "Here we have propounded in the plainest terms," says Mr. 
 Tyerman, " as early as the year 1733, Wesley's famous doc- 
 trine of Christian perfection." But what did Mr. Wesley 
 himself, in after years, say of it? "This sermon" the ser- 
 mon preached before the university in 1733 he writes in 
 1765, "contained all that I now teach concerning salvation 
 from all sin and loving God with an undivided heart." Later 
 still, in 1778, he writes : " I know not that I can write a better 
 sermon on circumcision of the heart than I did five-and-forty 
 years ago." In the same sermon at Oxford, he also tells us 
 that holiness of heart is attained by faith alone " by unshaken 
 assent" to these Scriptures "Jesus Christ came into the 
 world to save sinners," " he bore our sins in his own body on 
 the tree," and " he is the propitiation for our sins ; and not 
 for ours only, but also for the sins of the whole world." And 
 to this he adds : " Those who are thus, by faith, born of God, 
 have also strong consolation through hope. This is the next 
 thing which the circumcision of the heart implies ; even the 
 testimony of their own spirit with the Spirit which witnesses 
 in their hearts that they are the children of God." Wonder- 
 ful words from an Oxford High-Church sacramentarian ! 
 " Such, then, were the principles," writes Mr. Tyerman, "- held 
 by Mr. Wesley and the Oxford Methodists in 1733. From 
 
WESLEY IN SAVANNAH. 627 
 
 these lie never varied; and dark will be the day when they 
 are either abandoned or forgotten by his followers." 
 
 We pass by another sermon written the same year and 
 place, on " Grieve not the Holy Spirit of God," etc., a sermon 
 equally evangelical, and defending doctrines which distinguish 
 Wesleyan Methodism. We omit also, "A Collection of 
 Forms of Prayer for every Day in the Week," Wesley's " first 
 printed production," and " originally intended for the use of 
 his college pupils ; " prayers that, " for reverential feeling, sim- 
 plicity and beauty of expression, scriptural sentiment, Christian 
 benevolence, and earnest longings for the highest holiness; 
 for adoration, penitence, deprecation, petition, thanksgiving, 
 and intercession," his recent biographer thinks, "have no 
 superiors, perhaps hardly any equals, in the English language." 
 We hasten from these to the wonderful hymns written by Mr. 
 Wesley while a missionary in Georgia. 
 
 In Savannah Mr. Wesley acquired three European lan- 
 guages, the German, Spanish, and Italian. While there he 
 prepared a small volume of 74 pages, with the title-page : " A 
 Collection of Psalms and Hymns, Charles-town, printed by 
 Lewis Timothy, 1737." This collection was unknown until 
 it was recently discovered in London. It had been supposed 
 that the " Collection of Psalms and Hymns, 1738," was the 
 oldest hymn book Mr. Wesley ever published. But it was in 
 America, not in England, the first Wesleyan hymn book was 
 published; and it was prepared, not in England, but in 
 Georgia; not on the Thames, but on the Savannah. It had 
 been known that some of his hymns were translated in 
 Savannah from languages of the continent of Europe. But 
 it seems to have remained a secret that to America is due 
 the first of the series of the psalms and hymns that came 
 from the Wesleys. It had been known that class-meetings, 
 band-meetings, and Sabbath-schools whether called by these 
 names or not makes no difference, for they were one in 
 every essential particular with those subsequently organized 
 
628 THE WESLEY MEMOEIAL VOLUME. 
 
 in England were established first in Savannah. It had been 
 known also that Mr. Wesley, while there, pursued the custom 
 of visiting from house to house a custom which has given to 
 the itinerant ministry so much of its success and that while 
 there he continued his methods of systematic benevolence. 
 And it had been known that Mr. Wesley, in his " Short His- 
 tory of the People called Methodists," had said that these 
 observances in Savannah were "the first rudiments of the 
 Methodist Societies." But it was not known till 1878 that in 
 Savannah the first Methodist hymn book was compiled. 
 
 It is true that attempts have been made to throw discredit 
 on the genuineness of this hymn book. This has been because 
 none of Charles Wesley's hymns are in the Savannah hymn 
 book, and because John Wesley has made no mention of it 
 in his journal. The first -may be accounted for by the fact 
 that Charles, in 1737, was in England. Mr. Wesley left 
 Savannah for Charleston, December 2, 1737; on December 
 13 he arrived in Charleston ; and on Saturday, 24th, he " sailed 
 over Charles-town bar." This allowed him nearly two weeks 
 in Charleston, and gave him ample time to confer with Lewis 
 Timothy, the " Charles-town " publisher. Mr. Wesley may 
 have left Charleston before the book was issued from the 
 press ; hence, it may never have been seen by him ; and 
 hence, perhaps, it happened not to have been mentioned. 
 
 But December, 1737, was not the only time Mr. Wesley 
 was in Charleston. July 31, 1736, he was there to see his 
 brother sail for England ; and April 14, 1737, he was there 
 on a visit to Mr. Garden, the Bishop of London's commissary. 
 
 It has been said, that perhaps some Moravian published this 
 hymn book without the knowledge of Mr. Wesley. What 
 possible motive could have prompted it ? Could this have hap- 
 pened without coming at some time to Mr. Wesley's notice I 
 And when it came to his knowledge, as it must have come, 
 is not Wesley's silence about the fraud more marvelous than 
 his silence respecting the publication ? Stronger reasons must 
 
WESLEY IN SAVANNAH. 629 
 
 be adduced to prove the " Charles-town " hymn bcok a 
 forgery, or show that it was surreptitiously published. Lewis 
 Timothy, while Wesley was in Savannah, was a well-known 
 " Charles-town " publisher of books. The writer has seen a 
 book from Timothy's "Charles-town" press, written by a 
 Savannah man, and published just after Mr. "Wesley left 
 Georgia. In Rich's "Bibliotheca Americana Nova," is the 
 notice of a " report of the committee appointed to examine 
 into the proceedings of the people of Georgia," etc., a tract 
 which was printed by Lewis Timothy. 
 
 To add to what has been said, the Collection of Psalms and 
 Hymns, eighty-four pages, 12mo, 1738, is admitted to be John 
 Wesley's. And yet no mention of it occurs in Wesley's jour- 
 nal ; neither does it contain any hymns by Charles Wesley ; 
 nor does the name of the printer or author .appear on the title- 
 page. But in one of Mr. Wesley's letters, as Mr. Tyerman 
 states, which appeared in Rawlinson's " Continuation of Wood's 
 Athense Oxoniensis," Mr. Wesley mentions "A Collection of 
 Psalms and Hymns " published by him in 1736. " Is this date 
 an error?" asks Mr. Tyerman. Is it not rather, we ask, more 
 than probable that the " Charles-town " hymn book of 1737 is 
 the one to which Mr. Wesley, in the above-mentioned letter, 
 has reference ? Mr. Wesley was in Charleston in 1736. He 
 then may have made arrangements with Mr. Timothy. But 
 the book may not have been published till 1737. 
 
 But, however this may be, in the " Charles-town " hymn 
 book there are hymns translated by Mr. Wesley while he 
 was in Savannah from European languages which he had ac- 
 quired in Georgia. These translations, as well as the para- 
 phrase of the 104th Psalm, fully prove " that if Wesley had 
 cultivated his poetic talents he might easily have attained to 
 no inferior position among the bards of Britain." But they 
 are valuable, not only as compositions of great poetic genius 
 worthy of the muse of sacred lyric poetry and of a place in 
 the songs of the sanctuary, but as indices of the then spiritual 
 
630 THE WESLEY MEMORIAL VOLUME. 
 
 inner life of John Wesley, missionary to Tomachichi and his 
 dusky tribe. The Savannah hymns are among the noblest 
 in the Wesleyan collection. The vast superiority of Wesley's 
 translations over the Moravian translations of the same 
 hymns has often been pointed out. ' Take this, from Wesley's 
 translation of the German of Ernest Lange : 
 
 O God, thou bottomless abyss ! 
 
 Thee to perfection who can know ? 
 O height immense ! what words suffice 
 
 Thy countless attributes to show ? 
 Unfathomable depths thou art; 
 
 O plunge me in thy mercy's sea ! 
 Void of true wisdom is my heart ; 
 
 With love embrace and cover me ! 
 While thee, all-infinite, I set 
 
 By faith before my ravished eye, 
 My weakness bends beneath the weight, 
 
 O'erpowered I sink, I faint, I die ! 
 ********* 
 
 Yet, while at length who scorned thy might 
 
 Shall feel thee a consuming fire, 
 How sweet the joys, the crown how bright, 
 
 Of those who to thy love aspire ! 
 All creatures prove the eternal name 1 
 
 Ye hosts that to his courts belong, . 
 Cherubic choirs, seraphic flames, 
 
 Awake the everlasting song ! 
 Thrice Holy ! thine the kingdom is, 
 
 The power omnipotent is thine ; 
 And when created nature dies, 
 
 Thy never-ceasing glory shines. 
 
 Or this, from the German of John Joseph Winkler : 
 
 The love of Christ doth me constrain. 
 To seek the wandering souls of inen; 
 With cries, entreaties, tears, to save, 
 To snatch them from the gaping grave. 
 
WESLEY IN SAVANNAH. 631 
 
 For this let man revile my name ; 
 No cross I shun, I fear no shame; 
 All hail, reproach ! and welcome, pain ! 
 Only thy terrors, Lord, restrain. 
 
 Or this, from the German of Gerard Tersteegen : 
 
 Is there a thing beneath the sun 
 
 That strives with thee my heart to share ? 
 
 Ah, tear it thence, and reign alone, 
 The Lord of every motion there ! 
 
 Then shall my heart from earth be free, 
 
 When it hath found repose in thee ! 
 
 Each moment draw from earth away 
 
 My heart, that lowly waits thy call ; 
 Speak to my inmost soul, and say, 
 
 " I am thy love, thy God, thy all ! " 
 To feel thy power, to hear thy voice, 
 To taste thy love, be all my choice. 
 
 Or this, from the French of Madame Antoinette Bourignon : 
 
 Nothing on earth do I desire, 
 
 But thy pure love within my breast: 
 
 This, only this, will I require, 
 And freely give up all the rest. 
 
 Or this, from the unknown lyric poet of Spain : 
 
 In a dry land, behold I place 
 
 My whole desire on thee, O Lord ; 
 And more I joy to gain thy grace, 
 
 Than all earth's treasures can afford. 
 
 More dear than life itself, thy love 
 My heart and tongue shall still employ ; 
 
 And to declare thy praise will prove 
 My peace, my glory, and my joy. 
 
 And, was one who could thus sing unconverted ? It may be ; 
 for the outward lips do not always represent the heart within ; 
 
632 THE WESLEY MEMOEIAL VOLUME. 
 
 the worst may appear as angels of light. But, whatever may 
 be said of John Wesley, he was an Israelite in whom there was 
 no guile. These hymns, at least, express the intense longings 
 of a soul all athirst for God for the living God. We would 
 rather, therefore, think that the Spirit of holiness indited 
 these hymns ; that his lips were touched by the self -same Spirit 
 of whom, in the Oxford sermon already quoted, he wrote, 
 " Without the Spirit of God we can do nothing but add sin to 
 sin ; it being as impossible for us ever to think a good thought 
 without his supernatural assistance as to create ourselves, or to 
 renew our whole souls in righteousness and true holiness. He 
 alone can quicken those who are dead unto God, and breathe 
 into them the breath of Christian life." We believe that the 
 " breath of Christian life " had been breathed into the Georgia 
 missionary by the Spirit of God. 
 
 But it is said that Wesley in Savannah was a ritualist and 
 High-Churchman. Does this prove that he was unconverted ? 
 Are all High-Churchmen unconverted ? Wesley, in old age- 
 when, like a ripe apple ready to drop by its own weight from 
 its parent 'stem, he was fully meet for the kingdom of glory- - 
 did not write a sweeping sentence of condemnation against 
 High-Churchmen. His broad and heaven-born catholicity 
 never allowed him to excommunicate others solely because 
 they were High-Churchmen from the communion of saints 
 and fellowship with God's dear children. The riper he was 
 for heaven, the greater his catholicity. They who unchurch 
 all who differ from them in doctrine have neither the mind 
 of Wesley nor the spirit of Him whose teachings he so closely 
 followed. 
 
 But grant that Wesley was a ritualist and High-Church sac- 
 ramentarian when he arrived in Savannah. He did not long 
 remain so, for in Savannah his views began to undergo an 
 entire change. It was there his High-Churchmanship received 
 its deadly wound. He left Savannah a very different, a wiser, 
 and a better man. The great change begun in Georgia was 
 
WESLEY IN SAVANNAH. 633 
 
 completed in England ; and so great was this change, so much 
 did it make him feel like a new man, that he wrote un- 
 guardedly about his former life. Any thing strange in this? 
 If some ritualist and sacramentarian of the Church of England, 
 whose piety no one questions, were to undergo a change of 
 views similar to Wesley's, might he not speak of his former re- 
 ligious life as Wesley, after his so-called conversion, spoke of 
 his ? If Mr. William Arthur, who wrote " The Tongue of Fire," 
 should be troubled about his baptism, and come to believe that 
 to go under the water is necessary to follow his Lord fully, what 
 a new life, after plunged by Mr. Spurgeon beneath " the liquid 
 grave," might open to his spiritual vision ! Like experiences, 
 produced by change of doctrinal views and Church relations, 
 are things of commonest occurrence. Every proselyte to a 
 new faith thinks he has taken a new departure. The peace 
 which settled religious conviction brings to him who has been 
 troubled about doctrine is too often mistaken for a greater and 
 more radical change. When Adoniram Judson became a 
 Baptist his peace was greater than when he was a Congrega- 
 tionalist. But was Judson, the Congregationalist, an uncon- 
 verted man when, standing before the committee at Bradford, 
 in Massachusetts, he exclaimed, " Woe is me, if I preach not 
 the gospel to the heathen ? " 
 
 But it is also said Wesley was afraid in the storm on the 
 Atlantic, while the Moravians, knowing no fear, were joyfully 
 singing psalms. What of this? St. Paul feared lest, having 
 preached to others, he himself might be a castaway. This he 
 wrote in the earlier days of his ministry. JSTot until his last 
 battle was fought and won did he raise the triumphant shout, 
 " I have fought a good fight, I have finished my course, I have 
 kept the faith." The increased and overflowing love, given 
 as a new and confirmed pledge of the divine approval, and shed 
 abroad in the heart by the Holy Ghost, e/scKe^vro*, poured out, 
 running .over, refining and assimilating all to God, cannot be 
 claimed unless faith, tried by tribulation, has through grace 
 
634 THE WESLEY MEMORIAL VOLUME. 
 
 fruited in patience, experience, and hope. He who has just 
 put on his armor has not the experience of the veteran of a 
 hundred battles. He who has just received license to pilot a 
 ship has not the confidence of him who has piloted ships 
 through a thousand storms. 
 
 Nor is this all. Some of the holiest men have a constitu- 
 tional shrinking from death. There is a natural timidity not 
 inconsistent with faith in God. On the other hand, fearless- 
 ness of death has often distinguished those who have little 
 claim to holiness, or even to justifying faith. The greatest 
 moral courage is not always that which faces death without 
 alarm. There are other conflicts by which moral courage is 
 more severely tried. Its sublimest victories are won on other 
 battle-fields. To preserve integrity in a corrupt age, to wage 
 an uncompromising war against patronized vice, to contend for 
 principle against scorn, and, in defense of despised truth, to 
 brave contempt and ridicule, require greater moral heroism 
 than to meet death by land or sea. Wesley at Oxford and 
 Savannah was braver than Lannes at Lodi, or Arnold at Que- 
 bec. Many fearless of death are moral cowards ; many shrink- 
 ing from the paine of death are moral heroes. If timidity in 
 the hour of danger, by flood and tempest, by pestilence and 
 cyclone, be proof that one is not born again, then thousands 
 of truest moral courage here have never known the peace of 
 sins forgiven. Many who condemn Wesley for his experience 
 on the Atlantic wave have confessed to a greater shrinking 
 from death a hundred times. 
 
 That Wesley had a constitutional fear of the sea appears 
 more than once from his journal. During his homeward pas- 
 sage the ship was driven by fierce storms. January 13, 1738, 
 he writes: "I was at first afraid; but cried to God, and was 
 strengthened. Before ten I lay down, I bless God, without 
 fear." " From that time," he says, " I had no more of that 
 fearfulness and heaviness, which before almost continually 
 weighed me down." February 3, 1738, he adds: "Hereby I 
 
WESLEY IN SAVANNAH. 635 
 
 am delivered from the fear of the sea, which I had both 
 dreaded and abhorred [italics ours] from my youth" 
 
 But it is doubtful whether Mr. Wesley ever fully overcame 
 his dread of the sea. September, 1743, live years after his 
 experience in Aldersgate-street, he crossed from St. Ives' to 
 St. Mary's, one of the isles of Scilly. Though he was in " the 
 best sailer of any in the town," he tells us that when the waves 
 began to swell and hang over their heads he called to John 
 Nelson and Mr. Shepherd, who were with him in the boat, to 
 unite their voices with his in song. And they sang " lustily : " 
 
 When, passing through the watery deep, 
 
 I ask in faith his promised aid, 
 The waves an awful distance keep, 
 
 And shrink from my devoted head : 
 Fearless, their violence I .dare ; 
 They cannot harm, for God is there ! 
 
 " They sang," he adds, " with a good courage." 
 On the voyage to Savannah, in the third storm which was 
 the fiercest of all while it was raging with terrific fury, Mr. 
 Wesley tells us that " a child was brought to be received into the 
 Church," and that " after prayers " they " spent two or three 
 hours in conversing suitably to the occasion, confirming one 
 another in a calm submission to the wise, holy, gracious will of 
 God." "And now," he adds, " a storm did not appear so terri- 
 ble as before. Blessed be the God of all consolation ! " And 
 when the storm was at its height, and he found the Germans 
 happy and singing praises at a time " a terrible screaming be- 
 gan among the English," what did John Wesley do ? " From 
 -them " the Germans as he records in his journal " I went 
 to their crying, trembling neighbors, and pointed out to them 
 the difference in the hour of trial between him that feareth 
 God a.nd him that feareth him not." 
 
 What a sublime picture ! Amid the howling of the tempest, 
 
 the creaking of the cordage, the groaning of the ship's timbers, 
 40 
 
636 THE WESLEY MEMOEIAL VOLUME. 
 
 and the shrieking of the terrified, the young missionary to the 
 Georgia Indians, drawing a lesson from the scene before him, 
 was calmly and hopefully exhorting the timid and the fearful to 
 faith in God. Never did John Wesley appear grander than at 
 that moment ! He had but one constitutional dread a thing 
 which haunted his imagination from earliest youth the waves 
 of the sea lashed to fury by the storm cloud. And yet behold 
 him, when nature demands repose, sleeping a sleep in the cabin 
 of the tempest-driven ship " as peaceful as an infant's," and yet 
 a sleep whose awakening, he thought, might be " at the bar of 
 God ! " Behold him in the morning when, refreshed by sleep, 
 he looks out upon the deep and finds that God, while he slept, 
 had said to the roaring waves, " Peace, be still ! " See the 
 smoke of the incense of praise which, as a sweet-smelling savor, 
 ascends heavenward from the lips of the young missionary as 
 he leads the morning devotions of the rescued passengers and 
 crew ! Behold him, in the fiercest storm, after receiving into 
 the ark of God's covenant a lamb of the little flock, quieting 
 the terror-stricken parents and children by pointing them to the 
 fear of God as a sure refuge and hiding-place from the storm 
 a sheet-anchor whose flukes are so securely fixed in the Rock 
 of ages that no power of wind and wave can move them from 
 their fastenings ! 
 
 And yet this is the man who is represented to us as a then 
 trembling, guilty sinner, not knowing God as his reconciled 
 Father, or Jesus Christ as his loving Saviour. This is the 
 man who, in the first storm, " lay down in the great cabin, and 
 in a short time fell asleep, though very uncertain whether Jae. 
 should wake alive ;" who, in the third storm, while receiving 
 the child into the Church, was " put in mind of Jeremiah's 
 buying the field when the Chaldeans were on the point of 
 destroying Jerusalem, and saw in it a pledge of the mercy God 
 designed to show us, even in the land of the living." And 
 this is the man who, after this storm, again returned thanks to 
 God for the deliverance which he again had wrought, and 
 
WESLEY IN SAVANNAH. 63T 
 
 spoke to all of the difference between them who " obey God 
 from fear and them who obey him from motives of love ! " 
 
 Will the hypocrite always call upon God 3 Was there an 
 hour in which John Wesley, even at this period of his life, did 
 not, in sickness and in health, in trouble and in joy, in storm 
 and in calm, always call upon God ? Wesley's experience in 
 the storm on the Atlantic was his first experience of impending 
 death since his rescue in childhood from the burning at Ep- 
 worth. He had come to believe that the least shrinking from 
 death, however imminent and ghastly, could not be reconciled 
 with perfect faith. Not yet able to joy in prospect of immedi- 
 ate death, he questioned whether he had faith at all. But he 
 lets us into the secret when, either during the first storm, or 
 after it was over, he wrote in his journal : " O how pure in 
 heart must he be who would rejoice to appear before God at a 
 moment's warning ! " 
 
 It was well, perhaps, that John Wesley's views of the power 
 of divine grace to deliver from all possible iear would allow no 
 weakness whatever in himself. For the consciousness of the 
 slightest weakness only humbled him the more, and led him to 
 seek after more perfect crucifixion with Christ. And it is well 
 that he who was so ready to condemn himself was exceedingly 
 charitable to the weaknesses of others ; otherwise he could not 
 have given comfort where it was most needed. If he had not 
 made straight paths for his own feet he never could have 
 healed many that were lame and in danger of being turned out 
 of the way. The humility which a sense of his own weakness 
 inspired, caused him to bear more meekly his own cross ; the 
 charity which was born of his humility, the better enabled him 
 to strengthen others to bear theirs. 
 
 The view which we have taken in this article of Wesley's life 
 before May, 1738, seems to us the only true and consistent one. 
 It makes Wesley true to himself and his doctrine. All ap- 
 pears clear, if he was a truly justified soul before the night in 
 Aldersgate-street, and if, on that night, he received the bless- 
 
638 THE WESLEY MEMOKIAL VOLUME. 
 
 ing of entire sanctification. It does justice to Wesley's catho- 
 licity and unsectarian spirit. It relieves those who, not hold- 
 ing to all of Wesley's doctrinal views those other sheep which 
 are not of this fold yet have the clear marks of justifying 
 and sanctifying faith. His self-depreciation, in this view, is as 
 well understood as St. Paul's. It is a view that gives encour- 
 agement to many true children of God who, on account of 
 Wesley's depreciation of himself, have been led into heaviness, 
 or into doubts about their acceptance with God. It reconciles 
 things in his experience which to thousands have appeared 
 irreconcilable. It illustrates more beautifully his doctrine of 
 Christian perfection. It demonstrates more fully that it is 
 a blessed privilege that may be attained by faith. It takes 
 away the discburagments which many, while seeking it, have 
 felt from what they have been led to believe was Wesley's 
 experience. For the thought that Wesley had not obtained the 
 blessing of perfect love has, no doubt, led thousands to fear 
 that it is impossible to attain it. Seen, too, in its true light, 
 his self -depreciation, instead of being a discouragement, will be 
 an incentive. But not only an incentive ; it guards against pre- 
 sumption. It makes one more cautious and searching. It 
 produces greater humility, and consequently, greater depend- 
 ence on grace. It is a defense against intolerance and unchar- 
 itableness. It is proof against Pharisaic bigotry. It begets a 
 sense of unworthiness that makes us bear the infirmities of 
 the weak. It produces a meekness and gentleness that makes 
 us forgiving and Christlike. It magnifies the law, and is a 
 guard against solifidian pride and sloth, and all antinomianism. 
 It makes us more obedient and careful to maintain good works. 
 It the more faithfully reminds us to work out our salvation 
 with fear and trembling, and to sanctify the Lord of hosts 
 himself, and make him our fear and dread. It keeps our eyes 
 more steadily fixed on the mark for the prize. It endures 
 hardness ; it bears the cross ; it grows in grace ; it thirsts for 
 the living God ; and it increases in love to God and man. 
 
WESLEY IN SAVANNAH. 639 
 
 Nothing, indeed, has been more discouraging to babes in 
 Christ than mistaken views of Wesley's experience in the 
 things of God. And the same thing is true of penitents seek- 
 ing to know God in the forgiveness of sin. If "Wesley was 
 unconverted before 1738, what fruits, many ask, can we bring 
 forth meet for repentance, conformable to amendment and 
 newness of life ? But when they see that Wesley's self-con- 
 demnation was the fruit of humility, they are encouraged and 
 strengthened, knowing that it is the evidence of a contrite 
 spirit, well pleasing and acceptable to God. And when such a 
 man as Wesley speaks distrustfully of himself, what careful- 
 ness it works in others ! what vehement desire ! what heart- 
 searching ! what humbling of self ! They see that Wesley's 
 experience is in harmony with the experience of him who 
 called himself the chief of sinners, and less than the least 
 of all saints. 
 
 Great injustice has been done to Mr. Wesley and the doc- 
 trine he taught by distorting single expressions and isolated 
 experiences which occur here and there in the progress of a 
 life that was, as was St. Paul's, one protracted conflict from 
 his college days at Oxford till he closed his eyes in death 
 at his house in City Road. Never was there an experience 
 more clearly illustrative of the workings of the divine Spirit 
 on the human soul; and never has Christian teacher, since 
 the days of the apostles, taught Christian doctrine more 
 in harmony with that taught by the great Teacher, and 
 illustrated by those whom he first commissioned to preach 
 it. But, while this is so, Wesley's experience and Wesley's 
 doctrine have suffered by the unskillful use of both. Im- 
 perfectly understood by many as his doctrine has been, by 
 trying to make consistent the contradictory utterances of a 
 fallible and uninspired man, it has always had in it so much of 
 consistency and truth, even when imperfectly interpreted, that 
 its triumphs, more than the -triumphs of any other, have been 
 commensurate with the triumphs of the gospel as it was 
 
640 THE WESLEY MEMOKIAL VOLUME. 
 
 preached by men on whom the cloven tongues of fire descended 
 at Pentecost. It is, even as understood, more nearly the truth 
 of God than any other formula of doctrine known to the Chris- 
 tian Church. If some skillful hand could perfectly formulate 
 it, Wesley an doctrine would soon be the acknowledged and 
 undisputed theology of the Church of Christ.* As it is, it 
 has wonderfully changed the theology of the pulpit the world 
 over, and no little modified the theology of the schools. Clear 
 it of its seeming contradictions contradictions which attach to 
 it only because Wesley is always made to interpret Wesley, as 
 if every thing he ever said weje consistent with the system 
 of doctrine which was perfected by him and then apply to 
 Wesley's experience and especially the self -condemning things 
 which he often wrote about himself the same rule which we 
 apply to St. Paul, and Wesley's doctrine will be the doctrine 
 of the united Church of the future. 
 
 Returning again to Wesley in Savannah, we ask, What 
 motive carried him to G-eorgia ? Let Mr. Wesley answer : 
 " Our end," he writes, " in leaving our native country, was not 
 to avoid want, (God having given us plenty of temporal bless- 
 ings,) nor to gain the dung or riches of dross or honor ; but 
 simply this, to save our souls ; to live wholly to the glory of 
 God." And what were the results of his labors in Savannah ? 
 The ship which bore Mr. Wesley back to England was passed 
 by the ship which was bearing Mr. Whitefield to Georgia. 
 On his arrival in Savannah Mr. Whitefield wrote ; " The good 
 [italics ours] Mr. John Wesley has done in America is inex- 
 pressible. His name is very precious among the people y and 
 he has laid a foundation that I hope neither men nor devils 
 will ever he able to shake. O that I may follow him as he 
 hath followed Christ!" 
 
 Such is the testimony of Mr. Whitefield as to the results of 
 Mr. Wesley's labors and the savor of his name in Georgia. 
 
 * I am glad to know that this view is powerfully confirmed by others in this 
 volume. 
 
WESLEY IN SAVANNAH. 641 
 
 Such his testimony to the Christlike spirit of Wesley, his old 
 spiritual leader and adviser at Oxford, and, indeed, his spir- 
 itual father, as Whitefield always gratefully confessed. And 
 such his prayer for his own growth in grace ! He thought it 
 enough if the Oxford disciple could be like his Oxford 
 teacher. And this from one -whose conversion while at Ox- 
 ford has not been questioned; and that, too, in spite of his 
 asceticism there, and self-inflicted penance of wearing " woolen 
 gloves, a patched gown, and dirty shoes, and living in Lent on 
 coarse bread and sage tea without sugar." The conversion of 
 Whitefield at Oxford the defender of slavery and the slave- 
 trade is allowed; the conversion of Wesley before 1738 
 who was always the opposer of both is denied. 
 
 It is well known that Mr. Wesley himself, in after years, 
 gratefully recounted the many reasons he had to bless God for 
 having been led to Georgia. Mr. Tyerman, having given these 
 reasons in Wesley's own words, adds : " These are no mean 
 results to be realized in about two years self-knowledge, cau- 
 tion, acquaintance with the Church that was to help him to 
 clearer views of the plan of salvation, the acquisition of three 
 European languages, the unprecedented fact of preaching 
 Christ to all the widely-scattered inhabitants of an English 
 colony, steps taken to evangelize negroes and Indians, many 
 children religiously educated, and the way prepared for pro- 
 moting the prosperity of Georgia to the end of time." 
 
 Here, perhaps, it may be well to pause and ask, Is it provi- 
 dential that nowhere has Methodism taken a deeper hold on the 
 colored race than in Georgia and South Carolina? The 
 missions to the blacks, inaugurated by Dunwody and Capers, 
 have yielded the richest harvest. Is it providential that the 
 Chickasaws, the Choctaws, and the Cherokees, descendants of 
 the aborigines to whom Wesley preached Christ on the banks 
 of the Savannah, are to-day by far the most civilized and 
 Christianized of all the Indian tribes of America? Is it 
 providential that Georgia is, in all respects, regarded as the 
 
642 THE WESLEY MEMOEIAL VOLUME. 
 
 empire State of the South? And is it providential that 
 Savannah should be the first to propose a monument to Mr. 
 Wesley to be builded by universal Methodism ? 
 
 And here it is proper to give the testimony of some others 
 as to the results of Mr. Wesley's visit to Georgia. Few purer 
 men, if any, have ever lived than John Martin Bolzius, who, 
 at the time of Wesley's residence in Savannah, was one of the 
 pastors of the colony which the Salzburghers founded at 
 Ebenezer, in Georgia. In July, 1Y49, this man, who was 
 intimate with Wesley in Savannah who had entertained him 
 in his own parsonage at Ebenezer, and who knew Wesley's 
 whole life in Georgia and the estimate in which he was held 
 both while there and afterward says, in a letter to John 
 Wesley : " The sincere love to your worthy person and faithful 
 performance of your holy office which the Lord kindled in 
 my heart during your presence in Savannah, hath not been 
 abated, but rather increased, since the providence of God 
 called you from us and showed you another field for the labor 
 of your ministry." In the "History of the United States," 
 Mr. Bancroft, America's great historian, writes : " The Wes- 
 ley s desired to make Georgia a religious colony, having no 
 theory but devotion, no ambition but to quicken the sentiment 
 of piety." And again he writes : " The breath of liberty has 
 wafted their messages to the masses of the people, encouraged 
 them to collect the white and negro, slave and master, in the 
 greenwood, for counsel on divine love and the full assurance 
 of grace ; and carried their consolation and songs and prayers 
 to the furthest cabins of the wilderness." Abel Stevens 
 records that Wesley's experience in Savannah prepared him 
 "to return better qualified for the predestined work of his 
 life." George Smith tells us, that " with unstained integrity," 
 and " with increased experience," Mr. Wesley returned to En- 
 gland from his labors in Savannah. Richard Watson, speaking 
 of Wesley's life in Georgia, says that Wesley's " integrity of 
 heart and the purity of his intentions came forth without a 
 
WESLEY IN SAVANNAH. 643 
 
 stain." "The intolerant High-church ritualist," writes Dr. 
 Rigg, " was all the time, and especially toward the end of his 
 stay in Georgia, inwardly beginning to melt; the light of 
 spiritual liberty, even before he quitted Georgia, was beginning 
 to break through the darkness which had so long wrapped him 
 round, and to dawn into his soul. . . . When he landed at Deal 
 he was a very different man from what he had been two years 
 and a half before, when he sailed for Georgia." And to this 
 we add, If Mr. Wesley had never come to Georgia, he might 
 have been known in history as a distinguished presbyter 
 of the Church of England; he might have become a bishop 
 or even archbishop of York or Canterbury ; but it is very 
 doubtful whether he would have become the world's great 
 reformer. 
 
 Notice Mr. Whitefield's testimony to the results of Mr. Wes- 
 ley's labors in Savannah : " The good Mr. Wesley has done there 
 is inexpressible. His name is very precious among the people." 
 His name there is still "very precious among the people." 
 But it must be confessed that Wesley's name in Savannah has 
 done as much for the Episcopal as for the Methodist Church. 
 The prestige of his name has been somewhat against us. We 
 are constantly reminded by the Episcopalians of Savannah 
 that Mr. Wesley is theirs, not ours. The now sainted Bishop 
 Elliott venerated the memory of Mr. Wesley as much as we ; 
 and he kept the clergy and laity of Georgia true to the Low- 
 church views which Mr. Wesley subsequently fully adopted 
 views which he first received in Savannah from the Moravian 
 elders. 
 
 Now it was to secure to Methodism, where it rightfully be- 
 longs, the prestige of Mr. Wesley's name, that the Wesley 
 Monumental Church was first conceived. And a gracious in- 
 fluence it has had ever since its corner-stone was laid by the 
 then Nestor of Methodism, the late Rev. Dr. Lovick Pierce, 
 who, at the time, was the oldest effective itinerant preacher in 
 the world. But, as Savannah Methodists are unable to build a 
 
644 THE WESLEY MEMOEIAL VOLUME. 
 
 church such as is needed to represent Methodism in the only 
 city in America where* Mr. "Wesley lived and labored, they 
 have appealed to all Methodists to help them. 
 
 There is no place where so many representative men of the 
 great Methodist family are to be seen, as may often be seen in 
 Savannah during the winter months. Florida and the south- 
 ern parts of Georgia are being visited by thousands who, es- 
 caping the frosts of a northern latitude, are seeking the balmy 
 air of the more southern States. Nearly all these pass through 
 Savannah, and many of them tarry there for weeks and 
 months. To the many Methodists among them Savannah . 
 Methodists wish to present a Church edifice that will be a 
 worthy memorial of Mr. Wesley and of Methodism itself. 
 
 JSTor is this all. This church was begun at a time when 
 the Methodists of the South were cut off from sympathy with 
 the other Methodisms of the world. Slavery, the main cause 
 which separated us, was dead and buried. However brought 
 about, we regarded it as much an emancipation of the white 
 as of the colored race. When Southern Methodists set up 
 for themselves, it was that they might not be hindered in 
 preaching to the colored people. And how they did it thou- 
 sands of the colored race in glory, and thousands more on the 
 way, will abundantly testify when Southern Methodist preach- 
 ers from all parts of the South return with rejoicing, bringing 
 their sheaves with them. Chancellor Haven and Dr. Rigg, 
 at the Wesleyan Conference, at Bradford, July, 1878, bore 
 their testimony to the faithfulness with which Southern Meth- 
 odist preachers proclaimed the gospel to the blacks. The col- 
 ored brethren, who came as fraternal messengers from the Af- 
 rican Methodist Episcopal Church to the General Conference 
 of the Methodist Episcopal Church, South, held at Atlanta, 
 Georgia, May. 18T8, bore witness to the same, amid the tears 
 and halleluias of those who, in the log-cabin, in the cotton 
 and rice fields, in forest grove, and in Methodist churches in 
 city and village and country, had baptized their children, 
 
WESLEY IN SAVANNAH. 645 
 
 prayed with their dying, partaken with them of the sacrament 
 of the Lord's Supper, arid preached to them Jesus and the 
 resurrection. Who will forget the thrilling words of the 
 Rev. W. D. Johnson, when, confessing that his race had been 
 led to Christ by the preachers of the Church South, he made 
 this appeal : " The mother can well afford to assist the child 
 in setting up for himself, when, with a loving heart, the debt 
 of gratitude is so affectionately acknowledged. With a 
 mother's satisfaction and a mother's prayers will the Method- 
 ist Episcopal Church, South, undoubtedly watch the further 
 advancement of the colored child, as it increases in stature, 
 and in favor with God and man." Southern Methodists said 
 that they would, and pledged themselves to help their colored 
 brethren in all their work of education and preaching, by all 
 means in their power. They hailed all true fraternal signs, 
 and when the fraternal hand was held out they took it in hope 
 that the dead past would forever bury its dead. It was then 
 Savannah Methodists offered the WESLEY MONUMENTAL 
 CHUKCH as the olive branch of peace, and hoped that it would 
 prove a nucleus around which might crystallize the prayers of 
 all who longed for rest from strife. The reception which the 
 proposition met at the Bound Lake Camp-meeting, in New 
 York, in 1875, and at the General Conference in Baltimore, in 
 1876, from the bishops and distinguished clergymen and 
 laymen of the Methodist Episcopal Church, did more to ac- 
 complish fraternity than all the speeches and resolutions ever 
 spoken or written on the subject. And to this Bishop Bow- 
 man and Chancellor Haven, the distinguished fraternal mes- 
 sengers from the Methodist Episcopal Church to the Wes- 
 leyan Conference, at Bradford, in a joint published address 
 to the Methodists of Great Britain and Ireland, gave their 
 testimony. 
 
 The noble gifts of Mr. Oliver Hoyt, of Stamford, Connecti- 
 cut, and of Mr. G. J. Ferry, of Orange, New Jersey, to the 
 Monumental Church, carried gladness to Savannah Methodists 
 
646 THE WESLEY MEMOEIAL VOLUME. 
 
 and to all Methodists of the South. Nor was this confined to 
 Methodists. Nothing, since the Southern flag was furled at 
 Appomattox, spoke so eloquently and touchingly to the South- 
 ern heart. It assured Southern Methodists tnat the grace of 
 God is able to break down all prejudice and overcome all en- 
 mities. It convinced us that Methodist " blood is thicker than 
 water." It was a Savannah boy, Commodore Tatnall, of the 
 United States Navy, (another Savannah boy, John E. Ward, 
 then the United States Minister to China, sustaining Tatnall in it 
 before his government,) who, in spite of our treaty with China, 
 and the risk of incurring the displeasure of the authorities at 
 Washington, crying " Blood is thicker than water" rushed to 
 the rescue of imperiled British seamen, and snatched them 
 from death by the waves of a Chinese sea and the guns of a 
 Chinese fort. It was the tonic tide of Anglo-Saxon blood 
 flowing in the veins of the gallant Georgian which constrained 
 him to fly to the help of his struggling British cousins. And 
 so we felt that the old Methodist blood, which ran in the veins 
 of the earlier Methodist fathers and made us kinsmen, was 
 warming toward us, anxious once more to acknowledge the 
 kinship and its obligations. How much has this feeling 
 deepened, since, to the appeal of Savannah Methodists, a gen- 
 erous response has been given by Methodists the world over ! 
 And now, if this monument to the great founder were builded, 
 the mighty throng of Methodists in glory, with Charles Wesley 
 to lead the choir, would make heaven's eternal arches resound 
 with jubilees over this sure harbinger of the return of fellow- 
 ship to all the Methodist families of the earth. Do not think 
 this rhetoric high-sounding hyperbole. Do not think the 
 thing too insignificant to effect such result : 
 
 " The coarsest reed that trembles in the marsh, 
 If Heaven select it for its instrument, 
 May shed celestial music on the breeze 
 As clearly as the pipe whose virgin gold 
 Befits the lips of Phoebus." 
 
WESLEY IN SAVANNAH. 647 
 
 It is not insignificant, for God is in it and God has blessed it. 
 It is not the gift, but the altar, which sanctifies the gift. It is 
 not this monument to Mr. "Wesley, but the heart which lies 
 behind it and prompts it. It is the outward expression of the 
 inward feeling the embodiment of that which universal 
 Methodism is craving as thirsty traveler for cooling brook 
 peace, concord, and unity in all the borders of our wide-spread 
 Zion. 
 
 Let us, therefore, build this monument to Mr. Wesley. Let 
 not only Methodists of every name for Methodists, by what- 
 ever name distinguished, are one the world over but let all 
 the Evangelical Churches lend a helping hand. For all are in- 
 debted to the life-work of John Wesley. The great Methodist 
 reformer is the special gift of God to the Church purchased 
 with the blood of his Son. We who are Methodists have no 
 right to appropriate him. The common gift to all, the Church 
 universal should claim him, just as we all have a common claim 
 to Abraham, to Moses, to Peter the fisherman, and to Paul the 
 tent-maker. 
 
 A MONUMENT TO JOHN WESLEY IN SAVANNAH! What a 
 
 wonderful and gracious providence! It is the Lord's doing, 
 and it is marvelous in our eyes ! Little did the Georgia mis- 
 sionary, when, fleeing before his persecutors and struggling 
 through the swamps of Carolina, he was tempted to believe his 
 life a failure, dream that, in a little over one hundred years, 
 nearly six million followers and more than twenty million 
 adherents would erect a monument to his memory on the very 
 spot whence he fled a fugitive almost in despair. What a 
 glorious day it will be when universal Methodism, as some 
 humble recompense to his memory for his life of toil and 
 sufferings in Savannah, consecrates there a memorial to their 
 common founder ! What a happy time it will be when repre- 
 sentative men and women from the Methodist families of the 
 earth meet, in the ancient city of Oglethorpe, on the banks of 
 the Savannah, to dedicate to the worship of Almighty God the 
 
648 THE WESLEY MEMORIAL VOLUME. 
 
 MONUMENTAL CHURCH which their gratitude and piety have 
 reared in honor of the great and good Wesley ! To God be 
 ascribed all the glory, whose servant John Wesley was ! Then 
 may grace condescendingly call the walls of this church SALVA- 
 TION, and its gates PRAISE. And there, as of late on the WES- 
 LEY MEMORIAL in Westminster Abbey, let it be written : 
 
 " THE BEST OF ALL IS, GoD IS WITH US." 
 
 " I LOOK UPON THE WHOLE WORLD AS MY PARISH." 
 
 u GOD BURIES THE WORKMEN, BUT CARRIES ON HIS WORK," 
 
WESLEY AND THE METHODIST MOVEMENT 
 
 JUDGED BY NEARLY A HUNDRED WRITERS, LIVING OR DEAD. 
 
 WE figure society as a " machine," and that mind is opposed to mind, as body is 
 to body ; whereby two, or at most ten, little minds must be stronger than one great 
 mind. Notable absurdity ! For the plain truth, very plain, we think, is, that 
 minds are opposed to minds in a very different way ; and one man that has a higher 
 wisdom, a hitherto unknown spiritual truth in him, is stronger, not than ten men 
 that have it not, or than ten thousand, but than all men that have it not ; and 
 stands among them with a quite ethereal, angelic power, as with a sword out of 
 heaven's own armory, sky-tempered, which no buckler, and no power of brass, will 
 finally withstand. CARLYLE. 
 
 ~\TO man of the Church of the eighteenth century has had 
 _L M so much written about him as John Wesley. Books upon 
 books have been written devoted, in whole or in part, to his 
 life and work. From those to which we have direct or indirect 
 access we have selected sayings of nearly one hundred different 
 authors, representing nearly every shade of opinion within and 
 without the pale of Wesleyan Methodism. These were either 
 his contemporaries, or they are those who came after him. 
 What has been said of him by these different authors, when 
 viewed as a whole, is simply marvelous ; of no other man of 
 his times could a tenth part as much be written as appears in 
 the extracts which follow. 
 
 In these we have given by far the greatest space to the latest 
 publications. In the last year or two several works have ap- 
 peared relating to Wesley and Methodism, written by those 
 who rank among the very ablest English writers of the present 
 day. Among these we may mention " The History of English 
 Thought in the Eighteenth Century," by Leslie Stephen ; " A 
 Short History of the English People," by J. K. Green ; " En- 
 gland in the Eighteenth Century." by W. E. H. Lecky ; " A 
 History of the Church of England," by G. G. Perry ; " The 
 
650 THE WESLEY MEMORIAL VOLUME. 
 
 Evangelical Movement: its Parentage, Progress, and Issue," 
 by Mr. Gladstone ; " Religion in England under Queen Anne 
 and the Georges," by J. Stoughton ; and " The English Church 
 in the Eighteenth Century," by C. J. Abbey and J. H. O verton. 
 Our extracts are so copious from these, that the reader will find 
 in them the sum and substance of what their authors have 
 respectively said of Mr. Wesley and the Methodist movement. 
 This is true of all the works above mentioned except the work 
 of Mr. Leslie Stephen ; the reader will find him quoted at 
 length in the article " Wesley and Methodism." We are per- 
 suaded that this paper presents such a view of Wesley and the 
 Methodist movement as can be found nowhere else. Many 
 volumes would have to be read to get what is here presented 
 in comparatively a few pages. 
 
 Whatever is included in brackets, or in larger type, in this 
 paper, has been added by the Editor. In the extracts the 
 reader will find abundant authority for every thing said of 
 Wesley and Methodism in this volume. 
 
 Of the, two greatest and most useful ministers I ever knew, one [White- 
 field] is no more. The other, [John Wesley,] after amazing labors, flies 
 still with unwearied diligence through the three kingdoms, calling sin- 
 ners to repentance, and to the healing fountain of Jesus' blood. Though 
 oppressed with the weight of nearly seventy years, and the care of nearly 
 thirty thousand souls, he shames still, by his unabated zeal and immense 
 labors, all the young ministers in England, perhaps in Christendom. He 
 has generally blown the gospel trump, and ridden twenty miles, before 
 most of the professors who despise his labors have left their downy pil- 
 lows. As he begins the day, the week, the year, so he concludes them, 
 still intent upon extensive services for the glory of the Redeemer, and 
 the good of souls. JOHN FLETCHER, of Madeley. 
 
 As a scholar, poet, logician, critic, philosopher, politician, legislator, 
 divine, public teacher, and deeply pious and extensively useful man, he 
 had no superior, and few, if any, equals. . . . Justice can never be done 
 him unless he be viewed in all these. ADAM CLARKE. 
 
 I make no doubt that Methodism, notwithstanding all the wiles of 
 Satan, is designed by divine Providence to introduce the approaching 
 millennium. VINCENT PERRONET, Vicar of Shorehain. 
 
WESLEY AND THE METHODIST MOVEMENT. 651 
 
 God hath raised you up to propagate his spiritual kingdom in the 
 hearts of .men. VINCENT PETCRONET: in a letter to John Wesley. 
 
 We have engaged to erect it, [the college determined on at the Confer- 
 ence held in Georgia, March .9, 1789,] God willing, within five years, 
 and do most humbly entreat Mr. Wesley to permit us to name it Wesley 
 College, as a memorial of his affection for poor Georgia, and of our great 
 respect for him. THOMAS COKE. 
 
 When we consider his plain and nervous writings, his uncommon talent 
 for sermonizing and journalizing, that he had such a steady flow of animal 
 spirits, so much of the spirit of government in him, his knowledge as 
 an observer, his attainments as a scholar, his experience as a Christian, 
 I conclude his equal is not to be found among all the sons he hath 
 brought up, nor his superior among all the sons of Adam he may have 
 left behind. FRANCIS ASBURY. 
 
 I was like a wandering bird cast out of the nest, until Mr. John Wes- 
 ley came to preach his first sermon in Moorfields. O, that was a blessed 
 morning to my soul ! As soon as he got upon the stand he stroked back 
 his hair, and turned his face toward where I stood, and I thought fixed 
 his eyes on me. His countenance struck such an awful dread upon me 
 before I heard him speak, it made my heart beat like a pendulum, and 
 when he did speak, I thought his whole discourse was aimed at me. 
 When he had done I said, "This man can tell me the secrets of my 
 heart. He hath not left me there, for he hath showed the remedy, 
 even the blood of Jesus." Then was my soul filled with consolation, 
 through hope that God for Christ's sake would save me. JOHN 
 NELSON. 
 
 How many sons and daughters, begotten by him through the gospel, 
 shall at that day rise up and call him blessed ! shall own and confess 
 him their spiritual father, while he looks round with astonishment and. 
 asks, " Who hath begotten me these?" JOSEPH BENSON. 
 
 Now that he is no longer the object of envy, it is hoped prejudice 
 will give way to more candid and honorable sentiments, and thereby 
 leave the public at liberty to do justice to one of the greatest characters 
 that has appeared since the apostolic age. LADY MAXWELL. 
 
 I do not know that I ever heard of a life so crowded with action ; 
 so universally filled up with and for God. Not one vacant moment in 
 the twenty-four hours ! Many sons have done well ; but if I do not 
 see him through a too flattering medium, he excels them all. LADY 
 MAXWELL. 
 
 On looking over my journal, I miss some observations which I wrote 
 41 
 
652 THE WESLEY MEMORIAL VOLUME. 
 
 on the death of my dear father in Christ, Mr. Wesley. ... I shall have 
 cause to bless God throughout eternity that ever I knew that precious 
 and highly favored servant of the Lord Jesus. MARY FLETCHER. 
 
 The solemnity of the dying hour of that great and good man, I be- 
 lieve, will be ever written on my heart. A cloud of the divine presence 
 rested on all ; and while he could hardly be said to be an inhabitant of 
 earth, being now speechless, and his eyes fixed, victory and glory were 
 written on his countenance, and quivering, as it were, on his dying lips. 
 No language can paint what appeared in that face ! The more we gazed 
 upon it, the more we saw of heaven unspeakable! HESTER ANN 
 ROGERS. 
 
 . . . Finding that we could not understand what he said, he paused a 
 little, and then, with all his remaining strength, cried out, " THE BEST OP 
 ALL is, GOD is WITH us ! " and then, as if to assert the faithfulness of our 
 promise-keeping Jehovah, and comforting the hearts of his weeping 
 friends, lifting up his dying a/rm in token of victory, and raising his feeble 
 voice with a holy triumph not to be expressed, he again repeated the heart- 
 reviving words, " GOD is WITH us ! " . . . The last word he was heard to 
 articulate was, * ' FAREWELL ! " A few minutes before ten, while we 
 were kneeling around his bed, according to his oft-repeated desire, with- 
 out a lingering groan, this man of God gathered up his feet in presence 
 of his brethren. We felt what is inexpressible. The ineffable sweet- 
 ness that filled our hearts as our beloved pastor, father and friend en- 
 tered into his Master's joy, for a few moments blunted the edge of our 
 painful feelings on this glorious yet melancholy occasion. ELIZABETH 
 RITCHIE. . 
 
 No agency has appeared in the Church, or out of it, tending to the 
 general instruction and evangelizing of the nation, and operating on a 
 large scale, which is not much subsequent in its origin to the exertions 
 of the Messrs. Wesley and Whitefield, and which may not be traced to 
 the spirit which they excited, and often into the very bosoms of those 
 who derived their first light and influence either directly or indirectly 
 from them. RICHARD WATSON. 
 
 In the course of fifty years Wesley gave away between twenty and 
 thirty thousand pounds. DR. WHITEHEAD. 
 
 Mr. Wesley's accounts lie before me, and his expenses are noted with 
 the greatest exactness. Every penny is recorded ; and I am persuaded 
 the supposed 30,000 might be increased several thousands more. 
 HENRY MOORE. 
 
 I know that from the Conference of 1780 to the Conference of 1781 1< 
 
WESLEY AND THE METHODIST MOVEMENT. 653 
 
 gave away in private charities about 1,400. He told me himself, in 
 1787, that he never gave away out of his own pocket less than 1,000 a 
 year. He never relieved poor people in the streets but he removed his 
 hat to them when they thanked him. SAMUEL BRADBURN. 
 
 For upward of eighty-six years I have kept my accounts exactly. I 
 will not attempt it any longer, being satisfied with the continued con- 
 viction that I save all I can and give all I can; that is, all I have. 
 JOHN WESLEY, July 16, 1790. 
 
 Sir I have two silver spoons at London and two at Bristol. This is 
 all the plate I have at present ; and I shall not buy any more while so 
 many around me want bread. JOHN WESLEY: reply to the Commissioner 
 of Excise. 
 
 Perhaps the most charitable man in England was Mr. Wesley. His 
 liberality to the poor knew no bounds but an empty pocket. He gave 
 away, not merely a certain part of his income, but all that he had. His 
 own wants provided for, he devoted all the rest to the necessities of 
 others. JOHN HAMPSON, JUN. 
 
 No man was accustomed to address larger multitudes, or with greater 
 success. ... It may be fairly questioned whether any minister in mod- 
 ern ages has been instrumental in effecting a greater number of conver- 
 sions. He possessed all the essential requisites of a great preacher; and 
 in nothing was he inferior to his eminent friend and contemporary ex- 
 cept in voice and manner. In respect of matter, language, and arrange- 
 ment, his sermons were vastly superior to those of Whitefield. THOMAS 
 JACKSON. 
 
 When the late Earl of Liverpool read its peroration [to one of Wesley's 
 sermons] in Southey, he declared that, in his judgment, it was the most 
 eloquent passage he had ever met with in any writer, ancient or modern. 
 THOMAS JACKSON., 
 
 Abel Stevens affirms that a sermon which Wesley preached 
 at Bristol was the most impassioned of his sermons, containing 
 passages as eloquent as the pulpit literature of our language 
 affords. 
 
 The spirit of Wesley's labors, and the character which he impressed 
 upon his Societies, were in perfect harmony with the brightest triumphs 
 of civilization, intellectual progress, and religious advancement which 
 mark the present period of our world's history ; if, indeed, they were 
 not always, what in some instances they undoubtedly were, the germs 
 whence these glories of our days grew up. GEORGE SMITH. 
 
654 THE WESLEY MEMOEIAL VOLUME. 
 
 The history of Wesleyan Methodism is not only a desideratum to gen- 
 eral readers, but especially so to the statesman, Christian philosopher, 
 philanthropist, and, indeed, to every one who desires to possess a full 
 knowledge of the religious state and progress of the Anglo-Saxon race. 
 GEORGE SMITH. 
 
 He whom Providence makes a wonder must become a study. John 
 Wesley is, therefore, increasingly an object of attention; and thoughtful 
 men desire to know the springs of his power. Great works ever reflect 
 back upon their authors the interest they have themselves excited ; and 
 thus, as men encounter the result of Wesley's labors in every nook of 
 England, on every shore of our colonies, and in every State of America, 
 they naturally turn back to the man, and'inquire into his mental and moral 
 characteristics. That those who are called his own followers should 
 study him is only natural ; but as time widens the range over which his 
 memory spreads, and dissipates many misconceptions through which it 
 was formerly seen, it is equally natural that from the Catholic Church, 
 and from the philosophic world, eyes should search for the true character 
 of this universal agent in the new forms and combinations which Chris- 
 tianity has exhibited in our day. WILLIAM ARTHUR. 
 
 that [written from Savannah on Whitefield's first arrival there] I 
 may follow him [Wesley] as he hath followed Christ! GEORGE WHITE- 
 FIELD. 
 
 Ipse< [written when Whitefield was embarking for Georgia, September 
 12, 1769] Deo wlente, sequor, etsi non passibus cequis. GEORGE WHITE- 
 FIELD. 
 
 Wesley will be so near the throne, and we shall be at such a distance, 
 that I shall hardly get a sight of him. GEORGE WHITEFIELD. 
 
 1 leave a mourning ring [Whitefield's last will and testament] to my 
 honored and dear friends and disinterested fellow -laborers, the Rev. 
 Messrs. John and Charles Wesley, in token of my indissoluble union 
 with them in heart and Christian affection, notwithstanding our differ- 
 ence in judgment about some particular points of doctrine. GEORGE 
 WHITEFIELD. 
 
 Wesley's ministry was so full of profit and consolation to him [George 
 Whitefield] that he [Whitefield] always accounted him his spiritual 
 father. JOHN GILLIES: u Memorials of Whitefield. " 
 
 A chosen vessel [John Wesley] set for the defense of the gospel. 
 SELINA, Countess of Huntingdon. 
 
 The more I write the more I love you. I am sure you are one of 
 elect. HOWELL HARRIS : in a letter to Wesley. 
 
WESLEY AND THE METHODIST MOVEMENT. 655 
 
 Excuse my frank acknowledgments, and give me leave to differ and 
 love. God bless you to your latest period, and make your last days 
 your best. CORNELIUS WINTER: in a letter to Wesley. 
 
 Whatever ignorance of his real character [Wesley's] the fatuity of 
 prejudice or the indolence of pride may have suggested, the day is com- 
 ing when his great and adorable Master will condemn every tongue that 
 hath risen up in judgment against him, and say, in the presence of men 
 and augels, '* Well done, good and faithful servant, enter thou into the 
 joy of thy Lord!" Rev. THOMAS HAWEIS, LL.D., Chaplain to the 
 Countess of Huntingdon, etc. 
 
 I have often experienced your words to be as thunder to my drowsy 
 soul. I presume, though a stranger, to become a petitioner, begging 
 you would send me a personal charge to take heed to feed the flock 
 committed unto me. ... It is the request of one who, though he dif- 
 fers from you, and possibly ever may, on some points, yet must ever 
 acknowledge the benefit and light he has received from your work and 
 preaching ; and, therefore, is bound to thank the Lord of the harvest for 
 sending a laborer among us so much endowed with the spirit and power 
 of Elias ; and to pray for your long continuance among us, to encourage 
 me and my brethren by your example, while you edify us by your writ- 
 ings. HENRY VENN: in a letter to John Wesley. 
 
 I see no reason why we should keep at a distance while we continue 
 servants of the same Master, and especially when Lot's herdsmen are so 
 ready to lay their staves on our shoulders. Though my hand has been 
 mute, my heart is kindly affected toward you. JOHN BERRIDGE: in a 
 letter to John Wesley. 
 
 I will invite you, my father and friend, to meet me among the spirits 
 of the just made perfect, since I am not likely to see you any more in 
 the flesh. Then will I bid you welcome ; yea, I will tell of your love be- 
 fore the universal assembly, and at the tremendous tribunal I will hear 
 with joy the Lord Jesus say of you, u Well done, good and faithful serv- 
 ant. You have served your Lord and generation with your might. You 
 have finished the work which my Father gave you to do. If others have 
 turned their thousands, you have turned your ten thousands from the 
 power of Satan unto God. Receive, therefore, a glorious kingdom, a 
 beautiful and immortal crown, from my hands!" JAMES HERVEY: in a 
 letter to Wesley. 
 
 I know of no one to whom my heart is more united in affection, nor 
 to whom I owe more as an instrument of divine grace. JOHN NEWTON, 
 Vicar of Olney : in a letter to Mr. Wesley. 
 
656 THE WESLEY MEMOKIAL VOLUME. 
 
 Yet, above all, Ms luxury supreme, 
 
 And his chief glory, was the gospel theme ; 
 
 There he was copious as old Greece or Rome, 
 
 His happy eloquence seemed there at home 
 
 Ambition not to shine or to excel, 
 
 But to treat justly what he loved so well. 
 
 GOWPEB. 
 
 Watts had lingered in hospitable retirement at Abney Park, whence 
 he beheld with grateful surprise the religious revolution which was 
 spreading through the country. He received there occasional visits from 
 Charles Wesley, Lady Huntingdon, and other leading Methodists. 
 Doddridge still survived, welcoming Whitefield and the Wesleys at 
 Northampton, and corresponding with them. ABEL STEVENS. 
 
 Wesley once more opened to me his whole heart. I entreated him to 
 believe in the Lord Jesus Christ, for that then [the italics are ours] not 
 only he, but many others with him, [which a Moravian writer considered 
 prophetic of Wesley's future,] would be saved. PETER BOHLER. 
 
 The sincere love to your worthy person which the Lord kindled in 
 my heart during your presence in Savannah, [the italics are ours,] hath 
 not been abated, but rather increased, since the providence of God 
 called you from us, and showed you another field for the labor of your 
 ministry. JOHN MARTIN BOLZIUS: in a letter to John Wesley, from 
 Ebenezer, Georgia, July 25, 1749. 
 
 He thought prayer to be more his business than any thing else, and I 
 have often seen him come out of his closet with a serenity that was next 
 to shining; it discovered where he had been, and gave me double hope 
 of receiving wise direction in the matter about which I came to consult 
 him. JOHN GAMBOLD, afterward a Moravian bishop. 
 
 Going forth upon their pilgrimage they [the Moravians and the Salz- 
 burghers] are, in the providence of God, brought in contact with a per- 
 sonage [John Wesley] of great genius and learning, upon whose heart 
 their exemplary deportment and calm and heavenly temperament made 
 a lasting impression ; and he subsequently becomes, through the trans- 
 forming power of the gospel, a chosen instrument, by which is put in 
 motion the greatest moral revolution that has occurred since the Refor- 
 mation by Martin Luther. Rev. P. A. STROBEL, pastor 1844-49 of 
 the Salzburgh Congregation, at Ebenezer, Georgia: "History of the 
 [Georgia] Salzburghers." 
 
 One measure naturally led to another, and soon Mr. Wesley found it 
 necessary to form those "Societies" which afterward became the basis 
 
WESLEY AND THE METHODIST MOVEMENT. 657 
 
 of that ecclesiastical organization known as "Wesleyan Methodism;" 
 a system whose beneficial effects upon the spiritual condition of the 
 world have been seen and felt in almost every part of the globe, and 
 will, no doubt, continue to exert a wider and still wider influence until 
 the end of time. P. A. STBOBEL. 
 
 It is a fact susceptible of proof, especially in relation to the Methodist 
 Church, that their very best members, [in Savannah, and in Effingham 
 County, which the Salzburghers settled, and where Bolzius and Gronau 
 preached,] both as to piety and influence, are those who descended from 
 the Salzburghers. P. A. STBOBEL. 
 
 To your uncle, Mr. Wesley, and your father, and to George Wbitefield 
 and the Countess of Huntingdon, the Church, in this realm, is more in- 
 debted than to all others. KING GEORGE III.: to Charles Wesley, Jun., 
 the musician. 
 
 These gentlemen [the Wesley s] are irregular, but they have done 
 good, and I pray God to bless them. DR. POTTEB, Archbishop of 
 Canterbury. 
 
 Mr. Wesley, may I be found at your feet in another world! DB. 
 LOWTH, Bishop of London. 
 
 I was encouraged by him [John Wesley] to go oh vigorously with my 
 own designs. I saw in him how much a single man might achieve by 
 zeal and perseverance ; and I thought, Why may I not do as much in 
 my way as Mr. Wesley has done in his if I am only as assiduous and 
 persevering? And I determined that I would pursue my work with 
 more alacrity than ever. JOHN HOWARD. 
 
 John Howard told Henry Moore that John Wesley preached 
 the sermon which made the first impression on his mind. See 
 Moore's "Life of Wesley." 
 
 Except Mr. Wesley, no man ever gave me a more perfect idea of 
 angelic goodness than Mr. Howard. ALEXANDER KNOX. 
 
 In him [John Wesley] even old age appeared delightful, like an even- 
 ing without a cloud, and it was impossible to observe him without wish- 
 ing fervently, "May my latter end be like his! " ALEXANDER KNOX. 
 
 For my own part, I never was so happy as while with him, [John 
 Wesley,] and scarcely ever felt more poignant regret than at parting 
 from him, for well I knew I ne'er should look upon his like again. 
 ALEXANDER KNOX. 
 
 He can talk well on any subject. DR. SAMUEL JOHNSON. 
 
658 THE WESLEY MEMORIAL VOLUME. 
 
 I could converse with him all night. DB. SAMUEL JOHNSON. 
 
 "Wesley thought of religion only. DR. SAMUEL JOHNSON. 
 
 The lecturer was surely in the right, who, when he saw his audience 
 shrinking away, refused to quit the chair while Plato stayed. DR. 
 SAMUEL JOHNSON. 
 
 In the above most delicate compliment Dr. Johnson, by 
 calling "Wesley Plato, showed the high estimate he placed in 
 the judgment of the great Methodist reformer. If Wesley 
 approved, Johnson cared not for the condemnation of others. 
 
 Whatever might be thought of some Methodist teachers, he [Dr. John- 
 son] said he could scarcely doubt the sincerity of that man who traveled 
 nine hundred miles in a month, and preached twelve times a week ; for 
 no adequate reward, merely temporal, could be given for such indefati- 
 gable labor. BOSWELL. 
 
 The author and founder of these Societies [ the Methodist ] for he 
 was careful himself to keep them from being formed into a sect was a 
 regularly ordained minister, a man orthodox in his belief, simple and 
 disinterested in his own views, and adorned with the most amiable and 
 distinguished virtues of a true Christian. He found thousands of his 
 countrymen, though nominally Christians, yet as ignorant of true Chris- 
 tianity as infidels and heathens ; and in too many instances (it is useless 
 to conceal or disguise the fact) ignorant, either through the inattention 
 of the Government in not providing for increased numbers, or through 
 the carelessness and neglect of those whom the National Church had 
 appointed to be their pastors. BISHOP COPELSTONE. 
 
 I do not think that any question can be deemed or considered of a 
 trifling nature which concerns the well-being I may also say the exist- 
 ence of a body such as that which is composed of the Wesleyan Meth- 
 odists. It is my firm belief that to that body we are indebted for a 
 large portion of the religious feeling which exists among the general 
 body of the community, not only of this country, but throughout a great 
 portion of the civilized world besides. When, also, I recollect that the 
 Society owes its origin and first formation to an individual so eminently 
 distinguished as the late John Wesley, and when I remember that, from 
 time to time, there have arisen out of this body some of the most able 
 and distinguished individuals that ever graced and ornamented any 
 society whatever I may name one for all, the late Dr. Adam Clarke I 
 must come to the conclusion that no persons who have any proper under- 
 
WESLEY AND THE METHODIST MOVEMENT. 659 
 
 standing of what religion is, and regard for it, can look upon the gen- 
 eral body of the Wesleyan Methodists without the most affectionate 
 interest and concern. SIB LAUNCELOT SHADWELL, Vice-Chancellor of 
 the Court of Chancery: from his decision sustaining the validity of 
 Wesley's "Deed of Declaration." 
 
 On appeal, in an opinion equally pronounced. Lord Lynd- 
 Imrst, the Lord Chancellor, sustained the decision of the Yice- 
 Chancellor, Sir Launcelot Shad well. 
 
 The Methodism of the past age points forwarfl to the next-coming de- 
 velopment of the powers of the gospel. ISAAC TAYLOR : " Wesley and 
 Methodism." 
 
 The Methodist movement is the starting-point of our modern religious* 
 polity, and the field-preaching of Wesley and Whiteh'eld is the event 
 whence the religious epoch, now current, must date its commencement. 
 ISAAC TAYLOR. 
 
 No reformer that the world ever saw so remarkably united faithful- 
 ness to the essential doctrines of revelation with charity toward men 
 of every Church and creed. LONDON QUARTERLY REVIEW. 
 
 Under the horsehoof of Attila the grass never grew. !So the grass 
 never grew under the tread of John Wesley. LONDON ATHENAEUM. 
 
 The man that was to work a wider change upon the religious and 
 social aspect of England than has ever been effected by any reformer 
 since Christianity visited our shores. DR. DOBBIN. 
 
 When Wesley appeared, the Anglican Church was an ecclesiastical 
 system under which the people of England had lapsed into heathenism, 
 or a state hardly to be distinguished from it; Methodism preserved 
 from extinction, and reanimated, the languishing Nonconformity of the 
 last century, which, just at the time of the Method istic revival, was 
 rapidly in course to be found nowhere but in books. ISAAC TAYLOR. 
 
 He was the chief reviver of religious fervor in all Protestant Churches, 
 both of the old and the new world. DEAN STANLEY. 
 
 ' The most extraordinary thing about him [Wesley] was, that while he 
 set all in motion, he was himself perfectly calm and phlegmatic : he was 
 the quiescence of turbulence. ROBERT HALL. 
 
 I have been reading Dr. Whitehead's " Life of Wesley." It has given 
 me a much moi % e enlarged idea of the virtues and labors of that extraor- 
 dinary man [John Wesley] than I ever had before. I would not incur 
 the guilt of that violent abuse which Toplady cfast upon him, for points 
 
660 THE WESLEY MEMOKIAL VOLUME. 
 
 merely speculative and of very little importance, for ten thousand 
 worlds. When will the Christian world cease disputing about religion, 
 and begin to enter into its spirit and practice its precepts? ROBERT 
 HALL. 
 
 But the great constructive and organizing mind, appointed, doubtless, 
 by the Head of the Church, to gather and embody the fruits of the new 
 evangelism, can by no means be forgotten. John and Charles Wesley, 
 with their own peculiar associates, performed a very eminent part in the 
 work of awakening and conversion ; but in nourishing and guiding the 
 multitude of humbler minds which this outdoor evangelism gathered to 
 Christ, and organizing them into a new spiritual estate, so to speak, of 
 his realm, destined to an unparalleled growth, activity, and success, in 
 this important office, John Wesley is rather alone than eminent. . . . 
 The system of Methodism must be admitted by every observer of ordi- 
 nary information to have been one of the most important products of this 
 latter day, and a striking manifestation of God's wisdom and providence. 
 It has given an embodiment, a consciousness, and an impulse, as well 
 as a luxuriant development, to the most energetic order, perhaps, 
 of the Christian mind. ... It is the greatest, aptest, single monument 
 of the popular religious movement of the last century. WM. C. CON ANT : 
 "Narratives of Remarkable Conversions and Revival Incidents." 
 
 John Wesley distinguished the origin of Methodism into three peri- 
 ods. . . . "The second," he writes, ' k was at Savannah, in 1736, when 
 twenty or thirty persons met at my house." . . . Thus, this city [Sa- 
 vannah] and this Church [Christ Church] are connected with the most 
 marked religious movement of the eighteenth century. This historical 
 relationship the founder of Methodism himself asserts, and we must 
 accept his decision. WM. BACON STEVENS, D.D., LL.D., Bishop of t|ie 
 Diocese of Pennsylvania, author of the "History of Georgia:" from an 
 address in Christ Church, Savannah, Ga., May 22, 1873, before the 
 Fiftieth Annual Convocation of the Protestant Episcopal Church. 
 
 Its history [Methodism] shows that it was the natural outgrowth of 
 that Church-teaching which the Brothers Wesley first imbibed at Ox- 
 ford, and that most of its peculiarities were borrowed by them from 
 the ante-Nicene Church. It owes its birth to the attempt to revive 
 within the Church usages and agencies which were freely used in the 
 primitive ages; and to develop, through these churchly forms and la- 
 bors, deeper spirituality in the believer, and a more vigorous onset 
 against the world, the flesh, and the devil. . . . 
 
 Even the innovation "of lay preachers, as a body of men set apart 
 
WESLEY AND THE METHODIST MOVEMENT. 661 
 
 to expound the word of God a body entirely distinct from the priest- 
 hood and the diaconate [as well, Bishop Stevens contends, as class- 
 meetings, band -meetings, love-feasts, watch-nights, and quarterly tick- 
 ets,] is quite a defensible measure, both from Scripture and primitive 
 antiquity. . . . 
 
 Had the bishops in Wesley's day acted in this wise way, [done what 
 Bishop Stevens says the bishops have lately done in England, viz: 
 "issued letters of orders " to laymen, and given them authority "to read 
 prayers," and "to read and explain the holy Scriptures within the par- 
 ish, under the direction of the minister thereof,"] what a change 
 would have been wrought in the Church of England and in the whole 
 attitude of Methodism toward the Church ! . . . 
 
 There was nothing in the views, or plans, or usages of the Wesleys 
 down to as late a period as 1784, when John Wesley was four- 
 score years old, which was absolutely antagonistic to the Church of 
 England, or which might not, without any wrenching or violence, have 
 been brought into harmony with the Anglican system. . . . That fatal 
 act in 1784 that new and schismatic point of departure when lines 
 of action hitherto nearly parallel to the Church were suddenly de- 
 flected into a course at right angles with all preceding measures was 
 the ordination of Coke and Asbury as Superintendents of the Ameri- 
 can Societies. WM. BACON STEVENS. 
 
 Let any one read Wilberforce's "History of the American Church" 
 and he will find it absolutely impossible to speak another harsh word 
 of Wesley's irregular proceedings in 1784. Mr. CURTEIS: Bampton 
 Lectures for 1871. 
 
 The true explanation of John Wesley's conduct in this matter [the 
 ordination of Coke] may perhaps be found in the intensely practical 
 character of his mind. His work in America seemed likely to come 
 to a dead-lock for want of ordained ministers. Thus we come back 
 to the old motive every thing must be sacrificed for the sake of his 
 work. Some may think this was doing evil that good might come ; but 
 no such notion ever entered into John Wesley's head. His rectitude of 
 purpose, if not the clearness of his judgment, is as conspicuous in this 
 as in the other acts of his life. JOHN H. OVERTON, Vicar of Legbourne, 
 Lincolnshire: "The Evangelical Revival," in Abbey and Overton's "En- 
 glish Church in the Eighteenth Century." 
 
 John Wesley had been long convinced that no particular 
 form of Church government is prescribed in the ISTew Tes- 
 
GO 2 THE WESLEY MEMORIAL VOLUME. 
 
 lament, and that bishops and presbyters are of one order. 
 Hence he wrote as follows : 
 
 "I verily believe I have as good a right to ordain as to administer the 
 Lord's Supper. Church or no Church, we must save as many sinners as 
 we can. What instance or ground is there in the New Testament for a 
 National Church? We know none at all. I neither set it up nor pull it 
 down. . . . Let us build the city of God." 
 
 And hence Dr. Dixon, in his " Methodism in its Origin," 
 declared : 
 
 u The constitution of the Methodist Episcopal Church is only a devel- 
 opment of Wesley's opinions of Church polity. . . If we mistake not, it 
 is to the American Methodist Episcopal Church that we are to look for 
 the real mind and sentiments of this great man." 
 
 How strange that two such men, [Wesley and Whitefield,] springing 
 from Oxford and from the Church of England, should each have come 
 here [Savannah] to be the rector of this Church, [Christ Church,] and 
 go hence to quicken into life and consolidate into power the greatest 
 religious movement of the eighteenth century ! WM. BACON STEVENS. 
 
 It is not a little remarkable that of the few young men, students of 
 Oxford University, with whom Methodism took its rise, four of them, 
 namely, the Rev. John Wesley, of Lincoln College ; the Rev. Charles Wes- 
 ley, of Christ Church College ; the Rev. Benjamin Ingham, of Queen's 
 College; and the Rev. George Whitefield, of Pembroke College, should 
 visit and labor for a season in Georgia. It is also a fact of peculiar in- 
 terest that the only parish of which John Wesley was ever rector, and 
 the only parish of which George Whitefield was ever rector, was Christ 
 Church, Savannah, thus linking your parochial history with the founder 
 of Methodism and with the prince of pulpit orators. And yet, once 
 more, it is a striking group of facts that John Wesley, the leader of the 
 greatest religious movement of the eighteenth century; that Charles 
 Wesley, the purest and most popular hymnist of the age ; that George 
 Whitefield, whom Christian and infidel pronounced the greatest preacher 
 of his generation ; that James Oglethorpe, one of the noblest philanthro- 
 pists of his country ; that Christian Gottleib Spangenburg, the first Mo- 
 ravian Bishop in America; and David Nitschmann, the founder of the 
 settlement of Bethlehem, in Pennsylvania, were all personally and inti- 
 mately connected with Georgia, and contributed to shape its character 
 and its institutions. WM. BACON STEVENS. 
 
WESLEY AND THE METHODIST MOVEMENT. 663 
 
 No four persons in the eighteenth century did more to break up the 
 ice-crust that had congealed over the Church of England ; to reopen the 
 primitive but long-clogged channels of access to the people's hearts, and 
 outlets of the people's emotions ; to sow broadcast the seed of the divine 
 word; to raise up the public mind from its apathy and debasement; and 
 to infuse into the Church fresh life, fresh thought, fresh action, than 
 John Wesley, Charles Wesley, George Whitefield, and Selina, Countess 
 of Huntingdon. WM. BACON STEVENS. 
 
 This sudden event [Wesley's leaving Georgia] indeed surprised me, for 
 no one could be more approved, better liked, or better reported of by all 
 the people of Georgia, than this very gentleman was, till -lately he pre- 
 sumed to expel the chief magistrate's niece from the holy communion, 
 which has brought down such a storm of resentment upon him as I wish 
 he may be well able to weather. REV. ALEXANDER GARDEN, Commis- 
 sary of the Bishop of London, at Charleston, S. C. : in a letter to the 
 Bishop, December 22, 1737. 
 
 The delegation of these pious evangelists [the "Wesleys in Georgia] 
 was encouraged by flattering suggestions, and acceded to with the most 
 raised expectations; and its objects were pursued by them with untiring 
 zeal and unsparing self-devotedness, through continued hardships. The 
 opposition which they met was encountered with all long-suffering and 
 patience. DR. HARRIS: "Biographical Memorials of General Ogle- 
 thorpe." 
 
 Yet, was their labor here [in Georgia] really a failure ? I answer, No. 
 . . . The failures of the Wesleys, and especially of John, became as bea- 
 cons to him in all the future, and did more, perhaps, to shape his future 
 than could possibly have been done by uninterrupted success and a per- 
 fect fulfillment of his original designs. WM. BACON STEVENS. 
 
 The intolerant High-Church ritualist was all the time, and especially 
 toward the end of his stay in Georgia, inwardly beginning to melt ; the 
 light of spiritual liberty, even before he quitted Georgia, was beginning 
 to break through the darkness which had so long wrapped him round, 
 and to dawn into his soul. . . . When he landed at Deal he was a very 
 different man from what he had been two years and a half before, when 
 he sailed for Georgia. JAMES HARRISON RIGG. 
 
 The good Mr. John Wesley has done in America [Whitefield wrote on 
 his arrival in Savannah] is inexpressible. His name is very precious 
 among the people; and he has laid a foundation [the italics are ours] that 
 I hope neither men nor devils will ever ~be able to shake. GEORGE WHTTB- 
 
 PIELD. 
 
664 THE WESLEY MEMOEIAL VOLUME. 
 
 We may safely say that Methodism, as far as her peculiar doctrines are 
 concerned, was born in Georgia, for here it was that he who was to give 
 them form, and to defend them, and to propagate them, emerged from 
 the darkness of mystical delusion, broke the shackles of churchly tradi- 
 tion, and became fully convinced of those truths which, as Wesleyan, 
 have had so mighty an influence in the world. REV. GEORGE G. SMITH : 
 "History of Methodism in Georgia." 
 
 Who could have imagined that in one hundred and thirty years [from 
 1736] this huge wilderness [America] would be transformed into one of 
 the greatest nations upon earth; and that the Methodism legun at Savan- 
 nah [italics ours] would pervade the continent, and, ecclesiastically con- 
 sidered, become the mightiest power existing ? LUKE TYERMAN. 
 
 The Wesleys desired to make Georgia a religious colony, having no 
 theory but devotion, no ambition but to quicken the sentiment of piety. 
 ... By John Wesley, therefore, who resided in America less than two 
 years, no share in molding the political institutions was desired or ex- 
 cited. As he strolled through natural avenues of palmettos and ever- 
 green hollies, and woods somber with hanging moss, his heart gushed 
 forth in addresses to God : 
 
 "Is there a thing beneath the sun 
 
 That strives with thee my heart to share ? 
 Ah, tear it thence, and reign alone, 
 The Lord of every motion there 1 " 
 
 BANCROFT. 
 
 How felicitously lias America's greatest historian quoted 
 from Tersteegen's beautiful hymn ! Did Mr. Bancroft know 
 that Wesley translated that hymn " as he strolled through nat- 
 ural avenues of palmettos and evergreen hollies, and woods 
 somber with hanging moss ? " If he did, nothing could be 
 more apposite ; if he did not, it was a most felicitous hit. 
 
 Some of these translations [John Wesley's, in the Wesleyan Hymn 
 Book] are very beautiful. Such, for instance, is the stanza which Rich- 
 ard Cobden is said to Jiave repeated with his last breath : 
 
 "Thee will I love, my joy, my crown; 
 
 Thee will I love, my Lord, my God; 
 Thee will I love, beneath thy frown 
 Or smile, thy scepter or thy rod. 
 
WESLEY AND THE METHODIST MOVEMENT. 665 
 
 What though my flesh and heart decay ? 
 Thee shall I love in endless day.'* 
 
 CHAKLES J. ABBEY, 
 
 Rector of Checkendon, Oxon., late Fellow of University College, Oxford : 
 Abbey and Overtoil's "English Church in the Eighteenth Century." 
 
 This was a regular part of his Sunday duties, [instructing the children,] 
 and it shows that John Wesley, in the parish of Christ Church, Savan- 
 nah, had established a Sunday-school nearly fifty years before Robert 
 Raikes originated his noble scheme of Sunday instruction in Gloucester. 
 BISHOP STEVENS : ' ' History of Georgia. " 
 
 Here is a prototype [commenting on the facts above mentioned] of the 
 modern Sunday-school. THADDEUS MASON HARRIS, D.D. : "Biograph- 
 ical Memorials of General Oglethorpe." 
 
 Raikes established the first of his Sunday-schools in 1781, but it is 
 certain that one was established before this by Hannah Ball, [a Method- 
 ist woman,] at High Wycombe, in 1769, and it is probable tbat there 
 were also others. OVERTON. 
 
 It is usually supposed that Sunday-schools were begun by Raikes, in 
 1781 ; but, though he appears to have been the first to organize them on 
 a suitable scale, there is no doubt they were established by Lindsay, in or 
 immediately after 1765. BUCKLE : "History of Civilization in England." 
 
 It deserves to be mentioned that Hannah Ball, a young Methodist 
 lady, had a Methodist Sunday-school at High Wycombe fourteen years 
 before Robert Raikes began his at Gloucester ; and that Sophia Cooke, 
 another Methodist, who afterward became the wife of Samuel Bradburn, 
 was the first who suggested to Bailees [the italics are ours] the Sunday- 
 school idea, and actually marched with him, at the head of his troop of 
 ragged urchins, the first Sunday they were taken to the parish church. 
 LUKE TYERMAN. 
 
 Francis Asbury organized a Sabbath-school, 1786, in Hanover County, 
 Virginia, five years before any other. W. P. STRICKLAND: "Life and 
 Times of Francis Asbury." 
 
 " ISTo man in England," says Mr. T yerman, " took a greater 
 interest in Sunday-schools than Wesley." July 18, 1784, 
 Wesley wrote in his journal: "I find these schools springing 
 up wherever I go. Perhaps Grod may have a deeper end 
 therein than men are aware of. Who knows but some of these 
 schools may become nurseries for Christians ? " January 17, 
 
666 THE WESLEY MEMORIAL VOLUME. 
 
 1787, he wrote to Kichard Eodda: "It seems these will be 
 one great means of reviving religion throughout the nation ; " 
 January 9, 1788, to Duncan Wright : " I verily think these 
 Sunday-schools are one of the noblest specimens of charity 
 which have been set on foot in England since the time of Will- 
 iam the Conqueror ; " and March 24, 1790, to Charles At more : 
 " It is one of the noblest institutions which has been seen in 
 Europe for some centuries, and will increase more and more, 
 provided the teachers and inspectors do their duties. Nothing 
 can prevent the increase of this blessed work but the neglect 
 of the instruments." * 
 
 Wesley's method of Sabbath instruction, while in Savannah, 
 was not merely the old parish custom of catechising the chil- 
 dren on* Sunday afternoon. And yet even this, when Wesley 
 appeared, had been abandoned by the parochial clergy. The 
 good Bishop Wilson, it is true, had kept it up in the Isle of 
 Man ; elsewhere it had fallen into general, if not entire, disuse 
 till Wesley restored it. But Wesley did a great deal more than 
 simply catechise the children. The Sunday instruction which 
 he and Delamotte imparted to the children in the parish of 
 Christ Church, Savannah, had in it all the best elements of 
 the Sunday-school. The poorer children, who could not attend 
 the parochial day-schools, were helped to read ; and all were 
 taught not only the Catechism, but lessons drawn from the 
 sermon of the morning and the study of the word of God. 
 
 Kaikes did no more in Gloucester than Wesley in Savannah, 
 and not so much. We quote from Kaikes's own account of his 
 Sabbath-school movement : " This conversation [had with the 
 Methodist woman who advised him what to do] suggested to 
 me that it would be at least a harmless attempt, if it were pro- 
 ductive of no good, should some little plan be formed to check 
 the deplorable profanation of the Sabbath. I then inquired of 
 
 * The main facts in this paper relating to Sabbath-schools are told in " Wesley 
 in Savannah," etc. They are given here because this paper would not be complete 
 without them. 
 
WESLEY AND THE METHODIST MOVEMENT. 667 
 
 the woman if there were any decent, well-disposed women of 
 the neighborhood who kept schools for teaching to read. I 
 presently was directed to four ; to them I applied, and made 
 an agreement with them to receive as many children as I 
 should send upon the Sunday, whom they were to instruct in 
 reading and in the Church Catechism. For this I engaged to 
 pay them each a shilling for their day's employment." 
 
 This was the beginning. The children were soon gathered 
 and divided into classes, meeting in the parish church on Sun- 
 day morning. They who could not read were taught to read, 
 and all were instructed in the Church Catechism. Such is 
 Mr. Raikes's account of his schools. It may be seen in the 
 " Gloucestershire Tracts." 
 
 Dr. Stoughton says of these schools : " The instruction given 
 included the elements of reading, writing, and even arithmetic ; 
 Bible instruction, for awhile, was much neglected. Religious 
 knowledge was chiefly conveyed through Catechisms; little 
 room was allowed for the exercise of free religious conversa- 
 tion with the pupils, and the warm play of spiritual affections." 
 
 Let us now return to Wesley's method in Savannah. " On 
 Saturday," he says, "in the afternoon, I catechise them all. 
 The same I do on Sunday, before the evening service. And 
 in the church, immediately after the second lesson, a select 
 number of them having repeated the Catechism, and been ex- 
 amined in some part of it, I endeavor to explain at large, and 
 to enforce, that part, both on them and the congregation." 
 
 Let us see the result. We quote again from Wesley's jour- 
 nal : " May 29. Being Whitsunday, four of our scholars, after 
 having been instructed daily for several weeks, were, at their 
 earnest and repeated desire, admitted to the Lord's table. I 
 trust their zeal has stirred up many to remember their Creator 
 in the days of their youth, and to redeem the time, even in 
 the midst of an evil and adulterous generation. 
 
 " Indeed, about this time we observed the Spirit of God to. 
 
 move upon the minds of many of the children. They began 
 42 
 
668 THE WESLEY MEMOEIAL VOLUME. 
 
 more carefully to attend to the things that were spoken, both 
 at home and at church, and a remarkable seriousness appeared 
 in their whole behavior and conversation. Who knows but 
 some of them may grow up to the measure of the stature of 
 the fullness of Christ?'" 
 
 The first British Bible Society that existed, "The Naval and Military," 
 was projected by George Cussons, and organized by a small number of 
 his Methodist companions. The London Missionary Society originated 
 in an appeal from Melville Home, who, for some years, was one of Wes- 
 ley's itinerant preachers, and then became the successor of Fletcher as 
 Vicar of Madeley. The Church Missionary Society was started by John 
 Venn, the son of Henry Venn, the Methodist clergyman. [Henry Venn, 
 as we have seen, acknowledged the benefit and light he had received 
 from Wesley's work and preaching.] The first Tract Society was formed 
 by John Wesley and Thomas Coke, in 1782, seventeen years before the 
 organization of the present great Religions Tract Society in Paternoster 
 Row a society, by the way, which was instituted chiefly by Rowland 
 Hill and two or three other Calvinistic Methodists. It is believed that 
 the first dispensary that the world ever had was founded by Wesley him- 
 self in connection with the old Foundery, in Moorfields. The Strangers' 
 Friend Society, paying, every year, from forty to fifty thousand visits to 
 the sick poor of London, and relieving them as far as possible, is an in- 
 stitution to which Methodism gave birth in 1785. LUKE TYERMAN. 
 
 The Wesleyan Missionary Society was formed in 1817, but the first 
 Wesley an missionaries [the italics are ours] who went out under the super- 
 intendence of the Rev. Dr. Coke, entered the British Colonies in 1786. 
 The Baptist Missionary Society was established in 3792; the London 
 Missionary Society in 1795; and the Edinburgh or Scottish, and the 
 Glasgow Missionary Societies in 1796. . . . The Church Missionary 
 Society was organized in the first year of the present century. Rev. 
 WILLIAM ELLIS: "History of the London Missionary Society." 
 
 Above it is said that the Wesleyan Missionary Society was 
 organized in 1817. But this was only a new form to a society 
 which had been in existence for many years. The words in 
 italics, in the above extract, show that "Wesleyan missionaries, 
 as early as 1786, were preaching the gospel " in the regions 
 beyond." Earlier than that, in 1773, Wesley's itinerant 
 
WESLEY AND THE METHODIST MOVEMENT. 669 
 
 missionaries were proclaiming the cbetrines of free grace to 
 the negroes of the West Indies. And in 1784 eight years 
 before the formation of the Baptist Missionary Society an 
 organized "Wesleyan Missionary Society was in existence. I 
 have before me the photo-lithograph of the original document 
 entitled, " A PLAN OF THE SOCIETY FOR THE ESTABLISHMENT OF 
 MISSIONS AMONG THE HEATHENS." * The original is in the pos- 
 session of Mr. Samuel D. Waddy, Q. C., M. P., of London ; 
 the photo-lithograph was kindly given me by Mr. Waddy for 
 the WESLEY MEMORIAL YOLIJME. This document gives the 
 objects of the Society, provides for annual meetings of its 
 members, appoints committees, and prescribes their duties. It 
 also presents the names of the members with the amount 
 subscribed by each ; and, on the third page, it gives an auto- 
 graph letter from Dr. Coke to Mr. Fletcher. It furnishes 
 irrefragable proof that the Wesleyans, in 1784, formed the 
 first missionary society known to the religious history of En- 
 gland, for sending the gospel to the heathen. This was fol- 
 lowed up, in 1786, by " An Address to the pious and benevo- 
 lent, proposing an Annual Subscription for the support of 
 Missionaries in the Highlands and adjacent islands of Scotland, 
 the Isles of Jersey, Guernsey, and Newfoundland, the West 
 Indies, and the provinces of Nova Scotia and Quebec." It 
 was signed by Dr. Coke, and contained a prefatory letter from 
 Wesley, who gave to it his approval. In 1787 these missions 
 were called, " Missions established by the Methodist Societies ; " 
 and, at the Conference of 1790, the last over which Mr. Wesley 
 presided, " a committee of nine preachers, of which Coke was 
 chairman, was appointed to take charge of this new interest." 
 These facts give to Wesleyan Methodism where it rightfully 
 belongs the credit of the first missionary society to which 
 the Great Revival gave birth. But this one and no less all 
 the others owes its origin, if not directly yet indirectly, to 
 John Wesley. 
 
 * See this document on page 490 of this volume. 
 
670 THE WESLEY MEMOKIAL VOLUME. 
 
 His [Wesley's] life stands out, in the history of the world, unquestion- 
 ably pre-eminent in religious labors above that of any other man since 
 the apostolic age. ABEL STEVENS. 
 
 Voltaire predicted about this time [while the Wesleys were at 
 Oxford] that in the next generation Christianity would be overthrown 
 throughout the civilized world ; these young men defeated the prophecy 
 and rendered the next generation the most effective in Christian history 
 since the days of Martin Luther. ABEL STEVENS. 
 
 The " Great Awakening " under Edwards, had not only subsided before 
 Whitefield's arrival, but had reacted. Whitefield restored it; and the 
 New England Churches received, under his labors, an inspiration of zeal 
 and energy which has never died out. [Martin Luther said that, for 
 fifteen or sixteen hundred years^ the longest revival lasted only through a 
 single generation. How different the effects of the " Great Revival!" One 
 hundred and fifty years have come and gone since Wesley inaugurated the 
 Methodist movement. That movement has not " died out ; '' its effects are 
 still felt not only in all Methodist, but in all the Protestant evangelical 
 Churches of Christendom.] He extended the revival from the Congre- 
 gational Churches of the Eastern, to the Presbyterian Churches of the 
 Middle States. In Pennsylvania and New Jersey, where Frelinghu} 7 sen, 
 Blair, Rowland, and the- two Tennents had been laboring with evangelical 
 zeal, he was received as a prophet from God, and it was then that the 
 Presbyterian Church took that attitude of evangelical power and ag- 
 gression which has ever since characterized it. These faithful men had 
 begun a humble ministerial school in a log-cabin twenty feet long, and 
 nearly as many broad. "The work is of God," said Whitefield, "and 
 therefore cannot come to naught." The fame of Princeton has verified 
 his prediction. " Nassau Hall received a Methodistic baptism at its birth. 
 Whitefield inspired its founders, and was honored by it with the title of 
 A. M. ; the Methodists in England gave it funds ; and one of its noblest 
 presidents (Davies) was a correspondent of Wesley and honored him as 
 a restorer of the true faith." Dartmouth College arose from the same 
 impulse. It received its chief early funds from the British Methodists, 
 and bears the name of one of their chief Calvinistic associates [the Earl 
 of Dartmouth] whom Cowper celebrated as " the one who wore a cor- 
 onet and prayed." Whitefield^s preaching, and especially the reading of 
 his printed sermons, in Virginia led to the founding of the Presbyterian 
 Church in that State, whence it has extended to the South and South- 
 west. The stock from which the Baptists of Virginia and those of 
 all in the South and South-west have sprung, was also Whitefieldian. 
 
WESLEY AND THE METHODIST MOVEMENT. 671 
 
 [Dr. Stevens cites as one of his authorities, Benedict's "History of 
 the Baptists."] The founder of the Free-will Baptists of the United 
 States was converted under the last preaching of Whitefield. ABEL 
 STEVENS. 
 
 The death of Mr. Wesley, which occurred March 2, 1791, deeply af- 
 fected the Methodists in America, as well as in England. They felt as a 
 large and affectionate family feels in the loss of a father. BISHOP 
 ROBERT PAINE : " Life of M'Kendree." 
 
 I consider him as the most influential mind of .the last century the 
 man who will have produced the greatest effects, centuries, or perhaps 
 millenniums hence, if the present race of men should continue so long. 
 ROBERT SOUTHEY. 
 
 I venture to avow it as my conviction, that either Christian faith 
 is what Wesley here describes, or there is no proper meaning in the 
 word. COLERIDGE. 
 
 It was not a masterly sermon, [one of Wesley's sermons, at Aber- 
 deen,] yet none but a master could have preached it. BEATTIE. 
 % Thousands who never heard of Fontenoy or Walpole, continue to 
 follow the precepts and to venerate the name of John Wesley. EARL 
 STANHOPE. 
 
 The "Life of Wesley" [Southey's] will probably live. Defective as 
 it is, it contains the only popular account of a most remarkable moral 
 revolution, and of a man whose eloquence and logical acuteness might 
 have made him eminent in literature, whose genius for government was 
 not inferior to that of Richelieu, and who, whatever his errors may 
 have been, devoted all his powers, in defiance of obloquy and derision, 
 to what he sincerely considered as the highest good of his species. 
 LORD MACAULAY. 
 
 John Wesley and Cowper's friend, John Newton, were both presbyters 
 of this Church, [the Church of England.] Both were men of ability. 
 Both we believe to have been men of rigid integrity ; men who would 
 not have subscribed a confession of faith which they disbelieved, for the 
 richest bishopric in the empire. LORD MACAULAY. 
 
 We have read books called Histories of England under the Reign 
 of George II., in which the rise of Methodism is not even mentioned. 
 A hundred years hence this breed of authors will, we hope, be extinct. 
 LORD MACAULAY. 
 
 To the Theotine order a still higher interest belongs. Its great 
 object was the same with that of our early Methodists, namely, to supply 
 the deficiencies of the parochial clergy. The Church of Rome, wiser 
 
672 THE WESLEY MEMORIAL VOLUME. 
 
 than the Church of England, gave every countenance to the good work. 
 LOKD MACAULAY. 
 
 Under two of the most remarkable men of the eighteenth century, 
 Whitefield, the first of theological orators, and Wesley, the first of the- 
 ological statesmen, there was originated a great system of religion which 
 bore the same relation to the Church of England that the Church of 
 England bore to the Church of Rome. BUCKLE. 
 
 The breath of liberty has wafted their messages to the masses of 
 the people ; encouraged them to collect the white and negro, slave and 
 master, in the greenwood, for counsel on divine love and the full assur- 
 ance of grace ; and carried their consolations and songs and prayers to 
 the farthest cabins in the wilderness. BANCROFT. 
 
 No Church in the country [the United States] has so successfully 
 engaged in the cause of education as the Methodist Church ; no one 
 that, during the last twenty-five years, has done more for the advance- 
 ment of the cause. EDWARD EVERETT. 
 
 In the Methodist economy, as well as in the zeal, the devoted piety, 
 and the efficiency of its ministry, is one of the most powerful elements, 
 in the religious history of the United States, as well as one of the firm- 
 est pillars of their civil and political institutions. BAIRD: "Religion 
 in America." 
 
 Wesley had a genius for godliness. MATTHEW ARNOLD. 
 
 The revival took effect on distant circles which certainly seemed out- 
 side of the Methodist movement, but which yet, assuredly, belonged to 
 it ; the Clapham sect, for instance, with all its consequences, [the italics 
 are ours,] so pleasantly described by Sir James Stephen in his "Essays 
 on Ecclesiastical Biography." E. PAXTON HOOD. 
 
 The purest, noblest, most saintly clergyman of the eighteenth century, 
 whose whole life was passed in the sincere and loyal effort to do good, 
 Mr. CTJRTEIS: "Bampton Lectures for 1871." 
 
 I remember his face well. He was a very old man, and had very long 
 white hair ; his voice was very soft and beautiful, not like any voice I 
 had ever heard before. I was a little girl, and scarcely knew any thing, 
 and this old man seemed to me such a different sort of man from nny 
 body I had ever seen before, that I thought he had perhaps come down 
 from the sky to preach to us, and I said, *' Aunt, will he go back to the 
 sky to-night, like the picture in the Bible ? " That man of God was 
 Mr. Wesley, who spent his life in doing what our blessed Lord (lid- 
 preaching the gospel to the poor. DINAH [EVANS] MORRIS: in "Adam 
 Bede." 
 
WESLEY AND THE METHODIST MOVEMENT. 673 
 
 It was a great open space called Moorfields. Thousands of dirty, 
 ragged men and women were standing listening to a preacher in a 
 clergyman's gown. We were obliged to stop while the crowd made way 
 for us. At first I thought it must be the same I heard near Bristol, but 
 when we came nearer I saw it was quite a different looking man ; a small 
 man, rather thin, with the neatest wig, and fine, sharply-cut features, a 
 mouth firm enough for a general, and a bright, steady eye, which seemed 
 to command the crowd. 
 
 Uncle Henderson said, "It is John Wesley." 
 
 His manner was very cairn, not impassioned like Mr. Whitefield's ; but 
 the people seemed quite as much moved. 
 
 Mr. Whitefield looked as if he were pleading with the people to 
 escape from a danger he saw but they could not, and would draw them 
 to heaven in spite of themselves. Mr. Wesley did not appear so much 
 to plead as to speak with authority. Mr. Whitefield seemed to throw 
 his whole soul into the peril of his hearers. Mr. Wesley seemed to rest 
 with his whole soul on the truth he spoke, and, by the force of his own 
 calm conviction, to make every one feel that what he said was true. If 
 his hearers were moved, it was not with the passion of the preacher; it 
 was with the bare reality of the things he said. 
 
 But they were moved indeed. No wandering eye was there. Many 
 were weeping, some were sobbing as if their hearts would break, 
 and many more were gazing as if they would not weep, nor stir, nor 
 breathe, lest they should lose a word. DIARY OF MISTRESS KITTY 
 TBEVYLYAN. 
 
 His sole object was to bring back the Church to a pure and holy life, 
 and to save the degraded and neglected. Prof. C. W. BENNETT, D.D. : 
 in "Appleton's American Cyclopaedia." 
 
 Wesleyanism was, in many respects, by far the most important phe- 
 nomenon of the eighteenth century. LESLIE STEPHEN: "History of 
 English Thought in the Eighteenth Century." 
 
 Although the career of the elder Pitt, and the splendid victories by 
 land and sea that were won during his ministry, form unquestionably 
 the most dazzling episodes in the reign of George II., they must yield, I 
 think, in real importance, to that religious revolution which shortly be- 
 fore had been begun in England by the preaching of the Wesleys and 
 Whitefield. The creation of a large, powerful, and active sect, extend- 
 ing over both hemispheres, and numbering many millions of souls, was 
 but one of its consequences. It also exercised a profound and lasting 
 influence upon the spirit of the Established Church, upon the amount 
 
674 THE WESLEY MEMORIAL VOLUME. 
 
 and distribution of the moral forces of the nation, and even upoi ihe 
 course of its political history. LECKT : " England in the Eighteenth 
 Century." 
 
 It undoubtedly emancipated great numbers from the fear of death, 
 and imparted a warmer tone to the devotion, and a greater energy to the 
 philanthropy, of every denomination both in England and the Colonies. 
 LKCKY. 
 
 The Methodist movement was a purely religious one. All explana- 
 tions which ascribe it to the ambition of its leaders, or to merely intel- 
 lectual causes, are at variance with the facts in the case. LECKY. 
 
 They and their colleagues [the leaders of the so-called Evangelical 
 party in the Church] gradually changed the whole spirit of the English 
 Church. They infused into it a new fire and passion of devotion, 
 kindled a spirit of fervent philanthropy, raised the standard of clerical 
 duty, and completely altered the whole tone and tendency of the preach- 
 ing of its ministers. . . . But beyond all other men, [the italics are ours, ] 
 it was John Wesley to whom this work was due. LECKY. 
 
 Like Whitefield, he had the power of riveting the attention of au- 
 diences of eight thousand, ten thousand, and sometimes even twenty 
 thousand souls. LECKY. 
 
 His administrative powers were probably still greater than his power 
 as a preacher. Few tasks are more difficult than the organization into 
 a permanent body of half-educated men. . . . Wesley accomplished the 
 task with an admirable mixture of tact, firmness, and gentleness ; and 
 the skill with which he founded the Methodist organization is sufii- 
 ciently shown by its later history. LECKY. 
 
 My brother Wesley acted wisely. The souls that were awakened 
 under his ministry he joined in class, and thus preserved the fruits of 
 his labor. This I neglected, and my people are a rope of sand. GEORGE 
 WHITEFIELD to JOHN POOL. 
 
 Nothing can be more unjust than to attribute to him [John Wesley] 
 the ambition of a schismatic, or the subversive instincts of a revolu- 
 tionist. LECKY. 
 
 His many-sided activity was displayed in the most various fields, and 
 his keen eye was open to every form of abuse. . . . He was among the 
 first to reprobate the horrors of the slave-trade, to call attention to the 
 scandalous condition of the jails, to make collections for relieving the 
 miserable destitution of the French prisoners of war. He supported 
 with the whole weight of his influence the Sunday-school movement. 
 And he made praiseworthy efforts to put down among his followers that 
 
WESLEY AND THE METHODIST MOVEMENT. 675 
 
 political corruption which was, perhaps, the most growing vice of En- 
 glish society. LECKY. 
 
 They [the Methodists] have already far outnumbered every other Non- 
 conformist body in England, and every other religious body in the 
 United States, and they are probably destined largely to increase^; while 
 the influence of the movement transformed for a time the whole spirit of 
 the Established Church, and has been more or less felt in every Prot- 
 estant community speaking the English tongue. LECXY. 
 
 Thus he [John Wesley] threw aside, boldly and unhesitatingly, the 
 dreamy follies of the Moravians, and he took a noble and admirable 
 stand on the doctrine of the fullness, freeness, and universality of the 
 grace of God. G. G. PERRY, M.A., Canon of Lincoln and Eector of 
 Waddington: "A History of the Church of England." 
 
 This led to the separation of the Wesley s from Whitefield, who had 
 been attracted by the writings of the older Puritans to adopt Culvinistic 
 views. Whitefield wrote angrily and feebly against Wesley, who, a far 
 abler man, magnanimously spared him. There was still love between 
 them, though a divergence in sentiment. PERRY. 
 
 He [John Wesley] disliked separation from the Church ; he constantly 
 spoke in the strongest way against it, but he did nothing to hinder it. 
 He allowed the machine which he had set in motion to take its course. 
 He saw, probably, that that course was inevitable, and though he perhaps 
 salved his own conscience by his protests against Dissent, yet if Meth- 
 odism was not to be had without Dissent, he was prepared to accept it 
 at this price. By and by he brings himself to the distinctly schismatic 
 act of performing a mock consecration of bishops [the italics are ours] 
 for America. PERRY. 
 
 They [the Wesleys] brought out with great force the teaching of the 
 Church on the doctrines of grace, and showed to many of the clergy the 
 meaning of their formularies which they had not before apprehended. 
 . . . They led men to examine and weigh subjective truths which had 
 been long almost entirely overlooked, and to understand more fully the 
 language of Scripture on these topics. PERRY. 
 
 The revival began in a small knot of Oxford students. . . . White- 
 field, a servitor of Pembroke College, was above all others the preacher 
 of the revival. . . . Charles Wesley, a Christ Church student, came to 
 add sweetness to this sudden and startling light. He was the " sweet- 
 singer" of the movement. His hymns expressed the fiery convictions of 
 its converts in lines so chaste and beautiful that its more extravagant 
 features disappeared. . . . 
 
676 THE WESLEY MEMOKIAL VOLUME. 
 
 But it was his elder brother, John Wesley, who embodied in himself 
 not this or that side of the vast movement, but the very movement 
 itself. ... In power as a preacher he stood next to Whitefield ; as a 
 hymn writer he stood second to his brother Charles. But while combin- 
 ing insome degree the excellences of either, he possessed qualities in 
 which both were utterly deficient an indefatigable industry, a cool 
 judgment, a command over others, a faculty of organization, a singular 
 union of patience and moderation with an imperious ambition, which 
 marked him as a ruler of men. He had, besides, a learning and skill 
 in writing which no other of the Methodists possessed. He was older 
 than any of his colleagues at the start of the movement, and he outlived 
 them all. J. R. GREEN, M.A., Examiner in the School of Modern His- 
 tory, Oxford: "A Short History of the English People." 
 
 But the Methodists themselves were the least result of the Methodist 
 revival. Its action upon the Church broke the lethargy of the clergy, 
 and the "Evangelical" movement, which found representatives like 
 Newton and Cecil within the pale of the Establishment, made the fox- 
 hunting parson and the absentee rector at last impossible. In Walpole's 
 day the English clergy were the idlest and most lifeless in the world. 
 In our own time no body of religious ministers surpasses them in piety, 
 in philanthropic energy, or in popular regard. J. R. GREEN. 
 
 But the mischiefs [resulting, as Mr. Gladstone believes, almost in a 
 general paralysis at the time Wesley appeared of the religious life, 
 both in the Church and in the Nonconformist bodies of England] at 
 which I now very slightly glance were, if not confined to the Church, 
 much more general, intense, and scandalous within its borders than be- 
 yond them. It was well, therefore, that from within the precinct 
 where the darkness lay the thickest the light should first and most 
 brilliantly arise. Rt. Hon. WM. E. GLADSTONE : in the " British Quarterly 
 Review," July, 1879. 
 
 These last words, it need hardly be said, refer principally, though not 
 entirely, to John Wesley. I make no attempt in this paper to follow the 
 career of that extraordinary man, whose life and acts have taken their 
 place in the religious history not only of England, but of Christendom. 
 I only observe, first, that the course of Wesley takes its origin from the 
 bosom of devout but high Anglicanism, in which, as a youth, he was 
 bred, and which long and rather obstinately, though varyingly, held its 
 ground within his interior mind, in despite of circumstances the most 
 adverse. Secondly, that with this origin it should still, perhaps, be re- 
 garded as having given the main impulse out of which sprang the Evan- 
 
WESLEY AND THE METHODIST MOVEMENT. 677 
 
 gelical movement. Thirdly, that while it imparted the main impulse, 
 it did not stamp upon that movement its specific character. The prin- 
 cipal share of the parentage was not represented in the particular con- 
 tour of the features. Probably that which Wesley did not supply to 
 it is to be traced in a great degree, yet by an indirect line, to White- 
 field. It would seem rather as if the Evangelical Succession, as Sir J. 
 Stephen has called it in his " Essays," may more directly have found its 
 fountain-head in another quarter. Some rivers spring from only a group 
 of pools; and there were a small number of clergymen, sporadically and 
 very thinly distributed over the broad surface of the Church of England, 
 whose names have been handed down to us in conjunction with the rare 
 phenomenon of the profession of high Calvinism, or of a leaning more or 
 less pronounced toward it. Of these the best known are Hervey, Ber- 
 ridge, Romaine, and Toplady. Perhaps they are to be regarded as, 
 along with Whitefield, the fathers of the Evangelical school. Mr. 
 GLADSTONE. 
 
 It ought, perhaps, to be remarked, that in an interesting historic 
 sketch the Rev. Canon Garbett has traced the origin of the Evangelical 
 movement, and assigns it to Mr. Law and his "Serious Call to a Holy 
 Life." But such an ascription seems to me incorrect. There are no dis- 
 tinctive relations, that I can find, between this movement and the non- 
 juring party to which Law belonged; and the large and prominent de- 
 velopment of the doctrinal element in the Evangelical writings is out of 
 all proportion to its retired position in the works, so far as I know them, 
 of Law. This succession is rather to be found in Bishop Wilson, in 
 Jones of Nayland, and in Hook or Keble of our time. Mr. GLADSTONE. 
 
 It may not be unreasonable, then, to- regard the group of clergymen 
 whom I have named as the spiritual fathers of the Evangelical school. 
 The deep and sharp lines of their ultra- Calvinism, however, were softened 
 in their successors, as, for example, in Thomas Scott, and gradually disap- 
 peared. [The italics in this paragraph are ours.] That scheme of doc- 
 trine has more than once made its appearance in the Church of England, 
 as, for example, in the notorious Lambeth Articles, but always with the note 
 of sterility, the mark of the hybrid, upon it. Elsewhere it has found more 
 congenial soils, and has been associated with great results; but within the 
 Anglican precinct it has always been a transient phenomenon. The points in 
 which the Evangelical school permanently differed from the older 
 and traditional Anglicanism were those of the Church, the sacraments, 
 and the forensic idea of justification. They are not, in my view, its 
 strong points, and I do not mean to dwell upon them. Its main char- 
 
678 THE WESLEY MEMOKIAL VOLUME. 
 
 aeteristic was of a higher order, [which characteristic it received from 
 John Wesley, " principally," if not "entirely." ] It was a strong, system- 
 atic, outspoken, and determined reaction against the prevailing standards 
 both of life and preaching. It aimed at bringing back, on a large scale, and 
 by an aggressive movement, the Cross, and all that the Cross essentially im- 
 plies, both into the teaching of the clergy, and into the lines an well of the 
 clergy as of the laity. The preaching of the Gospel became afterward a 
 cant phrase ; but that the preaching of the Gospel a hundred years ago 
 had disappeared, not by denial but by lapse, from the majority of An- 
 glican pulpits, is, I fear, in large measure, an historic truth. To bring 
 it back again was the aim and work of the Evangelical reformers in the 
 sphere of the teaching function. Whether they preached Christ in the 
 best manner may be another question ; but of this there is now, and can 
 be, little question that they preached Christ; they preached Christ 
 largely and fervently where, as a rule, he was but little and but coldly 
 preached before. And who is there that will not say from his heart, 
 "I therein do rejoice, yea, and will rejoice?" Mr. GLADSTONE. 
 
 Much that has become characteristic of Evangelic Christianity had its 
 origin in Lady Huntingdon's drawing-room. . . . The fact of this relig- 
 ious transmission, which connects the venerated names of Venn, Newton, 
 Scott, Milner, and others in no very remote manner with the founders 
 of Methodism, might, to a reader of its history, seem too conspicuous to 
 be called in question ; nor does it very clearly appear what those manly 
 and Christian-like feelings are which should prompt any parties at 
 this time to deny it. A wiry task surely is it which those undertake 
 who labor, thread by thread, to disengage the modern Episcopal Evan- 
 gelical body from the ties of filial relationship to Wesley, Whitefield, 
 and their colleagues. ISAAC TAYLOR. 
 
 That great body of the Church of England which, assuming the title 
 of Evangelical, has been refused that of Orthodoxy, may trace their 
 spiritual genealogy by regular descent from Whitefield. . . . The con- 
 sanguinity is attested by historical records, and by the strongest family 
 resemblance. The quarterings of Whitefield are entitled to a conspicu- 
 ous place in the Evangelical escutcheon, and they who bear it are not 
 wise in being ashamed of the blazonry. SIR JAMES STEPHEN: "Essays 
 on Ecclesiastical Biography." 
 
 But let us look into the facts of the case. Has the Evangelical body, 
 either in the eighteenth or the present century, ever denied that White- 
 field and the Wesleys, and their coadjutors, were pioneers in the great 
 movement which they took up; that those good men bore the burden 
 
WESLEY AND THE METHODIST MOVEMENT. 679 
 
 and heat of the day, and blunted the keen edge of prejudice, which 
 would otherwise have assailed them more vehemently than it did ? 
 Surely not. . . . But they apprehend that to trace back their genealogy 
 to him [Whitefield] would be to abandon what they consider, rightly or 
 wrongly, to be the strength of their position. They trace back their 
 genealogy to Peter, and Paul, and John ; and afterward, in a direct line, 
 to Augustine, and Anselm, and Wiclif, and Hooper, and Jewell, and 
 Hooker. They think that u much" yea, most "of what is character- 
 istic of Evangelical Christianity" had its origin, not in Lady Huntingdon's 
 drawing-room, but in a far less aristocratic apartment, even in the upper- 
 room at Jerusalem, "where the disciples were assembled for fear of 
 the Jews." OVERTON: Abbey and Overton's " Church of England in the 
 Eighteenth Century." 
 
 Mr. Overtoil does not answer Isaac Taylor and Sir James 
 Stephen. They had reference to the joint influence of Wesley 
 and Whitefield on the piety and zeal, and to the special influ- 
 ence of Whitefield's Calvinisnij on the theology of the Evangel- 
 ical party. So far as Peter, and Paul, and Augustine, and 
 Anselm, and all the rest, and the upper-room at Jerusalem, are 
 concerned, Wesley and Whitefield could trace their " genealogy " 
 from the same source, and by the same line. All that Mr. 
 Overton says about the succession may be true, and yet it may 
 be also true, as Mr. Gladstone writes, that Wesley has " the 
 principal share of the parentage," and Whitefield " the particu- 
 lar contour of the features." Indeed, all that Mr. Gladstone, and 
 Isaac Taylor, and Sir James Stephen mean, is fully admitted, as 
 we shall see, both by Mr. Abbey and Mr. Overton in their truly 
 great and noble contribution to the ecclesiastical history of 
 England. 
 
 All honor to men like Whitefield, who, by their burning words, their 
 inexhaustible energy, and their nobly devoted lives, helped the party to 
 raise its head again. Such credit the later Evangelical party would gladly 
 have accorded to Whitefield, but they rightly demurred to the acknowl- 
 edgment that he was in any sense their founder. OVERTON. 
 
 In the senses Mr. Overton evidently has in mind, Wesleyans 
 and all Methodists demur to the acknowledgment that even 
 
680 THE WESLEY MEMORIAL VOLUME. 
 
 Mr. Wesley is their founder. For they go back of Peter and 
 Paul, and the upper-room at Jerusalem, and claim that their 
 sole Founder is Jesus Christ, the Rock of Ages. But see what 
 Mr. Overton admits : 
 
 The difficulty indeed, the impossibility [the italics are ours] of dis- 
 entangling Evangelicalism from Methodism in the early phases of both, 
 confronts us at once when we begin to consider the cases of individ- 
 uals. OVEKTON. 
 
 This "difficulty," or "impossibility," rather, Mr. Overton 
 will fully establish before we are done with this paper. 
 
 It [the Calvinistic controversy] taught the later Evangelical school 
 to guard more carefully their Calvinistic views against the perversions 
 of Antinomianism. OVERTON. 
 
 Once [Henry Venn,] when asked about a young minister, whether he 
 was a Calvinist or Arminian, replied : " I really do not know ; he is a 
 sincere disciple of the Lord Jesus Christ, and that is of infinitely more 
 importance than his being a disciple of Calvin or Arminius." In short, 
 he was what was called a " moderate Calvinist, " a term which was much 
 caviled at in the hot days of the Calvinistic controversy, but which 
 really expressed the form which the Calvinism of the Evangelical school 
 ultimately assumed. OVERTON. 
 
 While agreeing thoroughly with Methodist doctrines, (we may waive 
 the vexed question "of Calvinism,) they thoroughly disapproved of the 
 Methodist practice of itinerancy, which they regarded as a mark of 
 insubordination, a breach of Church order, and an unwarrantable inter- 
 ference with the parochial system. OVERTON. 
 
 Not that John Wesley ever desired to upset the parochial system. 
 From first to last he consistently maintained Ms pasition, [the italics are 
 ours,] that his work was not to supptont, but to supplement, the ordinary work 
 of the Church. This supplementary agency formed so important a factor 
 in the Evangelical revival, and its arrangement was so characteristic 
 of John Wesley, that a few words on the subject seem necessary. 
 OVERTON. 
 
 Here we experience " the difficulty of disentangling evangel- 
 icalism from Methodism," as applied " to the cases of individ- 
 uals." The " fathers " of the Evangelical movement, says Mr. 
 
WESLEY AND THE METHODI.ST MOVEMENT. 681 
 
 Overtoil, were Hervey, Grimshaw, Berridge, Romaine, and 
 Yenn. Every one of these, except Hervey, was in itinerant 
 labors and in out-door preaching almost as abundant as Wesley 
 and Whitefield. 
 
 These divines [the Evangelicals] were mostly Calvinistic, and so [on 
 that account] stood apart [separated] from the Methodists, [the Wesley- 
 ans.] PERRY: "A History of the Church of England." 
 
 They [the Evangelicals] gave no prominent place to the sacraments 
 and ordinances of the Church. PERRY. 
 
 Thus it seems that the Evangelical party the party historic- 
 ally distinguished from Wesley an Methodism was distin- 
 guished from Mr. Wesley mainly by the high Calvinism of its 
 first leaders. But even this divergence became less distinct ; 
 and, in time, altogether disappeared. Its Romanies and Top- 
 ladys gave place to its Cecils and Scotts, who were themselves 
 succeeded by those in whom scarcely any traces of the old Cal- 
 vinism remained. If this be so, is it not true that it was John 
 Wesley who drove (what Mr. Gladstone calls "the hybrid'') 
 Calvinism out of the Church of England pulpits ? 
 
 In what else did Mr. Wesley seriously differ from the earlier 
 leaders of the Evangelical party, or their successors, " the good 
 men of Clapham," who met at the princely mansion of the 
 Thorntons, to discuss philanthropic reforms, and devise larger 
 plans for the conversion of the world ? Was it in his Church- 
 manship ? 'Not in that ; unless it was, as some will assert, that 
 he was more of a Churchman than they. Nearly all, if not all, 
 Church of England, writers claim that he was a loyal son of the 
 Church down to his latest breath. In the opinion of some he 
 was such a Churchman that, if he had lived to see these latter 
 days, he would have anticipated the movements of tractarianism, 
 and been the earliest and most pronounced leader of modern 
 ritualism. Wesley would have found many of the Evangelical 
 party to keep him company : Manning and Newman, once its 
 brightest lights, would have been his disciples and collaborators, 
 at least for a time, and perhaps always ; for he might have saved 
 
682 THE WESLEY MEMOEIAL VOLUME. 
 
 them from Rome. " Had the young Fellow of Lincoln," writes 
 Miss Julia Wedgwood, "died in his thirtieth year, we can 
 imagine that the tradition which might have preserved to Ox- 
 ford the memory of the little Society of which he was the 
 head, would have prese'nted itself as a dim foreshadowing of 
 the religious movement connected with that university in our 
 own day." Was it in his views of ordination ? was it because 
 he held that presbyters and bishops are of one order? Stil- 
 lingfleet and Lord King, and many others, both of the evangel- 
 ical and the traditional Anglicans, past and present, have held 
 the same opinion. Was it in his plan of itinerant preaching? 
 The fathers of the Evangelical party : Yenn, Berridge, Romaine, 
 Grimshaw, and Toplady, long vied with Wesley in itinerant 
 labors and open-air preaching. Grimshaw was Wesley's 
 "assistant," and had charge of a Methodist circuit; John 
 Newton in a letter to Wesley apologized, on account of the 
 feeble state of his health, for not being an itinerant preacher. 
 Was it in Wesley's plan of lay-preaching ? There is no one 
 who believes that John Wesley was opposed to the parochial 
 system of the Established Church. The ablest Church writers 
 of the present day tell us that Mr. Wesley only intended to 
 supplement the labors of the parish incumbent. In sending 
 forth laymen to read and expound the Holy Scriptures, what 
 did Mr. Wesley more than the Archbishops and Bishops assem- 
 bled at Lambeth, in 1866, when they restored to the Church 
 the " Order of Readers," and afterward, by the laying on of 
 their apostolic hands, consecrated them to the work of reading 
 and expounding the word of God ? Was it in Wesley's insubor- 
 dination to Episcopal authority ? Several of the fathers of 
 Evangelicalism were in iisdem cvrmis in the same condemna- 
 tion. Nor have their successors been entirely free from the 
 charge ; not if Mr. Gladstone reports them correctly when he 
 tells us, that they have been " in some sense rebellious," and 
 that in their scheme there has been " a latent antagonism to 
 express and important portions of the authoritative documents 
 
WESLEY AND THE METHODIST MOVEMENT. 683 
 
 of the Church of England." Was it in his class-meetings, and 
 band-meetings, and love- feasts ? Not in them ; for some of the 
 Evangelical fathers led Wesley's class-meetings, and conducted 
 Wesley's love-feasts. There are episcopal writers who claim 
 that Wesley by these only restored 'what was of scriptural 
 authority, and common to the earlier Church and to primitive 
 usage. Was it that Wesley would not have been in sympathy 
 with their parliamentary reforms and evangelical work? If 
 not, it would have been because he was far in advance of their 
 foremost. " His many-sided activity," writes Mr. Lecky, " was 
 displayed in the most various fields, and his keen eye open to 
 every form of abuse." Now he laments " the glaring irregu- 
 larities of political representation ; " now he assails " the costly 
 diffusiveness of English legal documents ; " now he is " among 
 the first to reprobate the horrors of the slave-trade ; " and now 
 he seeks " to put down political corruption, the most growing 
 vice of English society." 
 
 But, finally, was it because the Evangelicals preached Christ 
 and Wesley did not ? Did they hold up the cross before them, 
 and Wesley thrust it behind him? Was the preaching of 
 Christ that which Mr. Gladstone says was their distinctive 
 excellence peculiar to the Evangelicals ? If it was, ask these 
 men themselves from whom they learned the lesson? Ask 
 Toplady, who was awakened under a sermon preached in a 
 barn in Ireland by one of Wesley's most illiterate lay-itinerants ! 
 Ask John Berridge, who, after preaching many years without 
 a knowledge of personal religion, was convinced by Wesley 
 that we are saved by grace through faith ! Ask Henry Venn, 
 who said that Wesley's " words were as thunder to his drowsy 
 soul," and he will answer, " From John Wesley, the man so 
 much endued with the spirit and power of Elias ! " Ask James 
 Hervey, whose boast it was, that he would tell of Wesley's 
 "love before the universal assembly, and at the tremendous 
 tribunal hear the Master say, * If others have turned their 
 
 thousands, my servant Wesley has turned his ten thousands 
 43 
 
684 THE WESLEY MEMORIAL VOLUME. 
 
 from the power of Satan unto God." Go and ask John New- 
 ton, and he will tell you that to John Wesley, as an instrument 
 of divine grace, he owed more than to all others. What 
 preacher of the eighteenth century, pre-eminently above all 
 others, preached Christ ? * The Yorkshire Methodist, John Nel- 
 son, answers, " The man who showed me the evil of my heart, 
 and pointed out to me the remedy ; " the Nonconformist, John 
 Howard, the greatest philanthropist of his age, replies, u The 
 man who first convinced me of sin, and led me to the cross ; " 
 Dr. Lowth, Lord Bishop of London, answers, " The humble 
 Methodist preacher at whose feet I desired to sit in heaven ; " 
 George Whitefield, the greatest pulpit orator of the eighteenth 
 century, replies, " The man who, under God, was my spiritual 
 father who magnanimously spared me when I turned against 
 him, and always had a warm place for me in his forgiving, lov- 
 ing heart." Ask the mighty throng of blood- washed Anglo- 
 Saxons in glory, the first-fruits to God and the Lamb out of 
 the great revival begun in the eighteenth century, and still 
 going on in the last quarter of the nineteenth, and they with 
 one voice, as the voice of many waters, will send answer back, 
 " JOHN WESLEY, THE GREAT METHODIST REFORMER ! " 
 
 Now, then, is there any one who will say that there was 
 high-Calvinism excepted any really insuperable ground of 
 difference between John Wesley and the leaders of the Evan- 
 gelical party ? But the successors did not remain true to the 
 high-Calvinism of the founders. "Ultra-Calvinism," as Mr. 
 Gladstone writes, " softened in their successors, and gradually 
 disappeared." And when this was done, no serious difference 
 remained. Indeed, as we shall presently see, Mr. Abbey thinks 
 that there was no insuperable bar in Wesleyanism to compre- 
 hension with the Church of England, even in the days when 
 its ultra Calvinistic Evangelicals were pouring vials of wrath 
 on the devoted head of John Wesley. This being the case, 
 how much more easily might comprehension have occurred if 
 ultra-Calvinism had been eliminated from the Established 
 
WESLEY AND THE METHODIST MOVEMENT. 685 
 
 Church. That it has been eliminated from the Church was 
 due, as no one will question, more to John Wesley than to any 
 other. Hence, his influence upon the Evangelical party itself 
 has been a profound and permanent influence. Wesley's 
 preaching, and the Calvinistic controversy, compelled the suc- 
 cessors of the older Calvinistic Evangelicals to soften the 
 harshness of the Geneva absolute decrees, or, in effect, to aban- 
 don them altogether. Not only, therefore, did John Wesley 
 give " the first impulse " to the Evangelical movement, but he 
 either modified its distinctive theological dogma, or caused it 
 to disappear as a differentia between pure Wesleyanism and 
 Evangelicalism. And hence, " the principal share of the par- 
 entage " is now far more distinctly "represented in the partic- 
 ular contour of the features." The child, at the birth, did not 
 show its perfect likeness to the father ; but when fully grown 
 it revealed the well-known family features, and unmistakably 
 asserted its parentage. While the waters were comparatively 
 naught, they seemed to indicate that they flowed from " a group 
 of pools ; " but when filtered and freed from extraneous impuri- 
 ties, the sweetness of the purified waters pointed out the deep 
 but clear and pebbly-bottomed spring whence they issued. The 
 truth is, Mr. Wesley not only gave the first, and what Mr. Glad- 
 stone calls the main, impulse to the Evangelical movement, but 
 he has been, directly or indirectly, from first to last, the chief 
 inspirer of whatever good it has effected. He was the restorer 
 of spiritual life to all renewed Anglicanism. As the great 
 revivalist of the eighteenth century, he stands equally related 
 to his own immediate followers, the followers of Whitefield 
 and of Lady Huntingdon, to the Evangelicals and their suc- 
 cessors, and to the whole body of the Anglican clergy and laity 
 who have experienced the joy of pardoned sin. John Wesley, 
 under God to whom be all the glory ! both in Europe and 
 America was the restorer of spiritual life in the eighteenth 
 century, and the chief inspirer of the great revival and all its 
 gracious fruits, in all its manifold ramifications, whether in 
 
686 THE WESLEY MEMORIAL VOLUME. 
 
 Arminian or Calvinistic Methodism, Evangelicalism, Angli- 
 canism, the Nonconformist Churches, the Scottish Church, or 
 in the various Churches of America. 
 
 Religion was undoubtedly at a very low ebb. In this all writers 
 agree. . . But, apart from Methodism, zeal was out of fashion ; and irre- 
 ligion and immorality flourished, not unrebuked, but unrestrained by 
 any vigorous efforts of religious energy. C. J. ABBEY: Abbey and 
 Overton's "English Church in the Eighteenth Century." 
 
 In its beginnings it [Methodism] was essentially an agitation which 
 originated within the National Church, and one in which the very 
 thought of secession was vehemently deprecated. As it advanced, though 
 one episcopal charge after another was leveled against it ; though pul- 
 pit after pulpit was indignantly refused to its leaders; though it was on 
 all sides preached against, satirized, denounced ; though the voices of 
 its preachers were not unfrequently drowned in the clanging of church 
 bells ; though its best features were persistently misunderstood and mis- 
 represented, and all its defects and weaknesses exposed with a merciless 
 hand, Wesley, with the majority of his principal supporters, never ceased 
 to declare his love for the Church of England, and his hearty loyalty to 
 its principles. ABBEY. 
 
 The difficulties in the way of union and co-operation ought not to 
 have been insuperable. . . . George II. always maintained that his min- 
 isters should have taken his advice and made Whitefield a bishop. The 
 rulers of the National Church would have done better still if they had 
 taken Wesley into their confidence, and, without cramping her freedom of 
 action by the limitations which necessarily attend the Episcopate, had 
 candidly consulted with him. Except that he was sometimes inclined to 
 be overbearing and despotic, Wesley was singularly adapted to the work, 
 if he had been invited to undertake it, of so organizing the new So- 
 cieties as to make them a substantive part of the fabric of the Church of 
 England. It is not often that a great reformer, [the italics are ours,] 
 whose whole soul is possessed with one fervid idea, is also gifted with large 
 powers of system and with a great lone of order. John Wesley, however, had, 
 in a very eminent degree, this important qualification. No man of his 
 day would probably have shown greater skill in suggesting modes by 
 which an extended Church organization could be safely and practically 
 introduced, [the italics ours,] without unduly disturbing the parochial 
 machinery of the Church. ABBEY. 
 
 Wesley wrote in one of his earlier works, and requoted in 1766: 
 
WESLEY AND THE METHODIST MOVEMENT. 687 
 
 " We look upon ourselves not as the authors or ringleaders of a particu- 
 lar sect or party, but as messengers of God to those who are Christians 
 in name, but heathens in heart and life, to lead them back to that from 
 which they are fallen, to real, genuine Christianity." 
 
 The difficulties in the way of comprehending within the National 
 Church men such as these, and societies formed upon such principles, 
 ought not to have been insurmountable. No doubt they would have 
 been surmounted if the Church of England had been, at that date, in a 
 really healthy and vigorous condition. ABBEY. 
 
 Wesley was a true preacher of righteousness, and had the utmost 
 horror of all Antinomianism all teaching that insisted slightly on moral 
 duties, or which disparaged any outward means of grace. ABBEY. 
 
 It would never have been Wesley's fault if the thought and feeling 
 which gives ecclesiasticism its spiritual life, and which animates the 
 ritual of the English Liturgy, had been neglected. ABBEY. 
 
 And now that Calvinism had ceased to be the doctrine of more than 
 a comparatively small section of the Church of England, his strongly 
 marked Arminianism would have increased, or certainly not lessened, 
 confidence in him, if he had once been accepted as the leader of a new 
 movement within it. ABBEY. 
 
 That there was a close relation [italics ours] between Wesley's preaching 
 and the newly rising evangelical party in the Church is also sufficiently 
 obvious. . . . The relation between the two was very intimate. They arose 
 out of the same causes, were fostered by similar influences, came into close 
 contact, and were often confused one with the other. . . . Some of the 
 evangelical leaders owed to the instrumentality of Methodism the deep re- 
 ligious impressions they had received Hervey from Wesley at Oxford, Top- 
 lady from a Wesley an preacher, John Newton from Whitefleld. ABBEY. 
 
 John Newton, as we have already seen, said in a letter to 
 Wesley that he owed more to John Wesley as an instru- 
 ment of divine grace than to any other. 
 
 Seeker, a favorable representative of the ordinary Churchmanship of 
 his time, was evidently much disturbed by the irregularities of Method- 
 ism. But his later charges, as compared with his earlier ones, show how 
 deeply he was impressed by it, and how great was the stimulus it gave 
 to pious and thoughtful minds. In his third charge as Archbishop of 
 Canterbury, in 1766, it had clearly contributed a good deal towajd 
 awakening him to the sense that, "We have, in fact, lost many of 
 
688 THE WESLEY MEMORIAL VOLUME. 
 
 our people by not preaching in a manner sufficiently evangelical. "-- 
 ABBEY. 
 
 If the English Church had awakened a little sooner than it did to a 
 fuller sense of its responsibilities even if a few men of the type o^ 
 Samuel Coleridge or of Dr. Arnold had lived a little earlier, and had 
 exercised in the cause their talents and their influence the various 
 bodies of Methodists might still have been* English Churchmen. It is 
 the more to be lamented that this was not the case, because a successful 
 association of the, two communions might have been most beneficial to 
 both, each supplying the other's lack. . . . The Church would have 
 gained immensely by the comprehension of Methodism. It would have 
 gained in it just what it most needed. But Methodism (supposing its 
 action [the italics ours] to be not cramped thereby} would have been no 
 less a gainer. ABBEY. 
 
 In the England of the eighteenth century, [enthusiasm is now the 
 subject,] when the force of religion was chilled by drowsiness and in- 
 difference in some quarters, by stiffness and formality and over-cautious 
 orthodoxy in others; when the aspirations of the soul were being ever 
 bidden rest satisfied with the calculations of sober reason ; when proofs 
 and evidences and demonstrations were offered, and still offered, to 
 meet the cry of those who called for light, how else should religion stem 
 the swelling tide of profligacy but by some such inward spiritual revival 
 as those by which it had heretofore renewed its strength? If Wesley 
 and Whitefield, and their fellow- workers, had not come to the rescue, 
 no doubt other reformers of a somewhat kindred spirit would have 
 risen in their stead how or whence it is useless to speculate. Perhaps 
 Quakerism, or something nearly akin to it, might have assumed the 
 dimensions to which, a half century before, it had seemed not unlikely 
 to grow. The way was prepared for some strong reaction. ABBEY. 
 
 The soul and heart of all his teaching, [Wesley's,] from which it 
 chiefly gained its searching power, was the faith in a deliverance from, 
 and a victory over, sin. He could appeal with pride, such as might 
 worthily swell in an apostle's breast, to the results which proved the 
 moral strength with which he led the reaction against moralities. 
 ABBEY. 
 
 Nor is the high tone of Wesley's moral teaching to be estimated 
 only by its effects, or by his constant insistence upon outward as well 
 as inward holiness. The dangers of Antinomianism were constantly 
 present to his mind. He turned with alarm from the Moravians as soon 
 as he saw in some of their congregations a tendency in this direction. 
 
WESLEY AND THE METHODIST MOVEMENT. 689 
 
 He promised never again to use intentionally the term "imputed 
 righteousness," when once he found the "immense hurt which the fre- 
 quent use of this unnecessary phrase had done." Much of his hostility 
 to Calvinism arose from suspicion of its ethical bearings. He saw that 
 his own doctrine of Christian perfection might be used to countenance 
 the same error, and carefully sought to counteract the danger bv teach- 
 ing the possibility of losing the gift. ABBEY. 
 
 It may be said of Methodism [the italics are ours] that to many thousands 
 of souls it was an unmixed blessing. It stirred the sluggish spiritual nature 
 to its depths; it awoke the sense of sin and an eager longing to be delivered 
 from it. To the age and Church in general its quickening action was 
 scarcely less important, as providing to a considerable extent the very stimu- 
 lus and corrective which prevailing tendencies most required. ABBEY. 
 
 The Methodist revival marked a decided turn, not only in popular 
 feeling on religious topics and in the language of the pulpit, but also in 
 theological [italics ours] and philosophical thought in general. It was 
 scarcely possible for those who had witnessed the effects of Wesley's 
 and Whiterield's preaching to speak or write as if a linn conviction of 
 Christian truth could proceed only from the logic of evidences. . . . 
 Wesley never disparaged reason ; but from henceforth inward feeling 
 and spiritual discernment were to reassume a place in the analysis of 
 religious thought which for a long time had been denied to them. The 
 arguments both of deists and of evidence writers rapidly became obso- 
 lete, when it was felt that both one and the other the latter even 
 more than the former had almost omitted from their reasonings facul- 
 ties which might prove to be among the most important of which human 
 nature is capable, hut which had been contemptuously given over to the 
 speculations of so-called mystics and enthusiasts. ABBEY. 
 
 About the time l ' when Wesley's power Gathered new strength from 
 hour to hour," theological opinion was in much the same state in En- 
 gland as that described by Goethe as existing in Germany when he le/t 
 Leipsic, in 1768; it was, to a great extent, fluctuating between an his- 
 torical and traditionary Christianity on the one hand, and pure deism on 
 the other. William Law, in his own way, and among a select but some- 
 what limited body of readers, Wesley, in a more practical and far more 
 popular manner, did very much to restore to English Christianity the 
 element that was so greatly wanting the appeal to a faculty with which 
 the soul is gifted to recognize the inherent excellence, the beauty, truth, 
 and divinity of a Divine Object once clearly set before it. Whatever 
 may Lave been the respective deficiencies in the systems and teaching 
 
690 THE WESLEY MEMORIAL VOLUME. 
 
 of these men, they achieved, at least, this great result; nor is it too 
 much to say [the italics are ours] that it gave a death-blow to the then 
 existing forms of Deism. ABBEY. 
 
 It is a fact patent to all students of the period, that the moral and 
 religious stagnation of the times extended to all religious bodies, outside 
 as well as inside the National Church. J. H. OVERTON: Abbey and 
 Overtoil's "English Church in the Eighteenth Century." 
 
 If Law was the most effective writer, John Wesley was unquestionably 
 the most effective worker connected with the early phase [the evangelical- 
 revival is the subject] of the evangelical revival. If Law gave the first 
 impulse to the movement, Wesley was the first and ablest who turned 
 it to practical account. OVERTON. 
 
 But such an ascription [ascribing to Law the first impulse] seems to 
 me incorrect. GLADSTONE. 
 
 Mr. Overton claims too much for the impression which 
 Law's " Serious Call " and " Christian Perfection " made on 
 the mind of John Wesley at Oxford. Wesley afterward had 
 to undo much of that impression before he was fitted for his 
 great work. If Law deserves as much credit as Mr. Overton 
 gives him, will he refuse what Isaac Taylor, and Sir James 
 Stephen, and Mr. Gladstone have awarded to Wesley and 
 Whitefield ? Will he deny to Mr. Wesley the credit of giving 
 " the first impulse " to that part of the great revival called 
 the Evangelical Movement, seeing that Wesley is directly, not 
 only the spiritual father of Whitefield himself, but of Hervey, 
 whom Mr. Overton calls " the first in date of the Evangelicals 
 proper," of Henry Yenn, and of John Newton, and indirectly, 
 of Toplady, Scott, and many others ? 
 
 But let us follow Mr. Overton further, and we will see that 
 after all he does not differ from Isaac Taylor and Sir James 
 Stephen. " Lady Huntingdon's drawing-room " is a great bug- 
 bear to Mr. Overton. He cannot see how one could renew his 
 spiritual life in " Lady Huntingdon's drawing-room " though, 
 as he tells us, she was a lady who had "a single eye to her 
 Master's glory, a truly humble mind, and genuine piety" 
 without impairing the validity of the apostolic orders received 
 
WESLEY AND THE METHODIST MOVEMENT. 691 
 
 from the "upper room at Jerusalem." If John Wesley's 
 episcopal lamp was kindled by the episcopal breath of the 
 nonjuring Law, we do not see why James Hervey's and Henry 
 Venn's, and John Newton's, might not have been set aglow 
 and burning by the episcopal breath of John "Wesley and 
 George Whitefield. For all alike received their apostolic 
 authority to preach the Gospel from the same upper room. 
 
 Before proceeding, however, with our extracts from Mr. 
 Overton, we take occasion to gratefully record our unqualified 
 approval of his and Mr. Abbey's great work. Its ability is 
 unquestioned ; its impartiality is freely acknowledged. Indeed, 
 except in a very few things things which may be pardoned 
 in Churchmen its impartiality, as far as we can judge, is 
 beyond praise. 
 
 Neither is it necessary to vindicate the character of this great and 
 good man from the imputations which were freely cast upon him both 
 by his contemporaries, (and that not onty by the adversaries, but by 
 many of the friends and promoters, of the Evangelical Movement,) and 
 also by some of his later biographers. The saying of Mark Antony: 
 
 " The evil that men do lives after them ; 
 The good is oft interred with their bones," 
 
 has been reversed in the case of John Wesley. Posterity has fully ac- 
 quitted him of the charge of being actuated by a mere vulgar ambition 
 of desiring to head a party of an undue love pf power. It has at last 
 owned that if ever a poor, frail human being was actuate'd by pure and 
 disinterested motives, that man was John Wesley. Eight years before 
 his death he said, "I have been reflecting on my past life; I have been 
 wandering up and dawn between fifty and sixty years, endeavoring in 
 my poor way to do a little good to my fellow-creatures. " And the more 
 closely his career has been analyzed, the more plainly has the truth of 
 his own words been proved. His quarrel was solely with sin and Satan. 
 His master-passion was, in his often-repeated expression, the love of God, 
 and the love of man for God's sake. The world has at length done 
 tardy justice to its benefactor. OVERTON. 
 
 The year 1729 is the date which Wesley himself gives of the rise of that 
 revival of religion in which he himself took so prominent a part. It is 
 
692 THE WESLEY MEMORIAL VOLUME. 
 
 somewhat curious that he places the commencement of the revival at a 
 date nine years earlier than that of his own conversion ; but it must be 
 remembered that in his later years he took a somewhat different view of 
 the latter event from that which he held in his hot youth. He believed 
 that before 1738 he had faith in God as a servant; after that, as a son: 
 At any rate, we shall not be far wrong in regarding that little meeting 
 at Oxford of a few young men called in derision the Holy Club, the 
 Sacramentarian Club, and finally the Metlwdists as the germ [the last 
 italic ours just what Richard Watson lias said, and what we claim] of 
 that great movement now to be described. No doubt the views of its 
 members materially changed in the course of years; but the object of the 
 later movement was precisely the same as that of the little band from the 
 very first, namely, to promote the love of God, and the love of man for 
 God's sake ; to stem the torrent of vice and irreligion, and to fill the land 
 with a godly and useful population. OVERTON. 
 
 There is but one clew to the right understanding of Wesley's career. 
 It is this: That his one great object was to promote the love of God, and 
 the love of man for God's sake. Every thing must. give way to this ob- 
 ject of paramount importance. . . . 
 
 Moreover, it is fully admitted that Wesley was essentially a many- 
 sided man. Look at him from another point of view, and he stands in 
 precisely the same attitude in which his contemporaries and successors 
 of the Evangelical school stood as the homo unius libri, referring every 
 thing to Scripture, and to Scripture alone. . . . 
 
 It was precisely the same motive which led Wesley to the various 
 "separations which, to his sorrow, he was obliged to make from those 
 who had been his fellow-workers. He has been accused of being a 
 quarrelsome man, a man.with whom it was not easy to be on good terms. 
 The accusation is unjust. Never was a man more ready to forgive 
 injuries, more ready to own his failings, more firm to his friends, and 
 more patient with his foes. OVEETON. 
 
 It is thoroughly characteristic of the generous and forgiving nature 
 of the man that, in spite of their differences, Wesley constantly alluded 
 to Law in his sermons, and alw r ays in terms of the warmest commenda- 
 tion. . . . One is thankful to find that he did full justice to the good 
 qualities of Count Zinzendorf. But as to his separation from the Lon- 
 don Moravians, Wesley could not have acted otherwise without seriously 
 damaging the cause which he had at heart. . . . This [Antinomianism, 
 which, as a plain matter-of-fact, Mr. Overton says, admitted even by 
 the Calvinists themselves, did result in the perversion of Calvinism] was 
 
WESLEY AND THE METHODIST MOVEMENT. 693 
 
 obviously the ground of Wesley's dislike of Calvinism, but it did 
 not separate him from Calvinists; so far as a separation did ensue, 
 the fault did not lie with Wesley. ... In the slight collision into which 
 he was necessarily brought with the evangelical clergy, he was actu- 
 ated by no vulgar desire to make himself a name by encroaching 
 upon other men's labors, but solely by the conviction that he must 
 do the work of God in the best way he could, no matter whom he 
 might offend or alienate by so doing. OVERTON. 
 
 There were none who displayed any thing like the administrative talent 
 that he did. From first to last Wesley held over this large and ever- 
 increasing agency [his preachers and Societies] an absolute supremacy. 
 ... It certainly was an extraordinary power for one man to possess ; 
 but in its exercise there was not the slightest taint of selfishness, nor 
 yet the slightest trace that he loved power for power's sake. His own 
 account of its rise is perfectly sincere and artless, and, it is honestly 
 believed, perfectly true. "The power I have," he writes, "I never 
 sought; it was the unadvised, unexpected result of the work which God 
 was pleased to work by me. I therefore suffer it until I can find some 
 one to ease me of my burden." He used his power simply to promote 
 his one great object to make his followers better men and better 
 citizens, happier in this life, and thrice happier in the life to come. 
 If it was a despotism, it was a singularly useful and benevolent despot- 
 ism, a despotism which was founded wholly and solely upon the respect 
 which his personal character commanded. Surely if this man had been, 
 as his ablest biographer [Southey; but Southey, as is now well known, 
 retracted what he had said] represents him, an ambitious man, he 
 would have used his power for some personal end. He would at least 
 have yielded to the evident desire of some of hfs followers, and have 
 founded a separate sect, in which he might have held a place not much 
 inferior to that which Mohammed held among the faithful. . . . But 
 Wesley was no tyrant ; he had no selfish end in view ; it was literally 
 "for their sakes [his preachers] that he ruled as he did;" and since he 
 was infinitely superior to the mass of his subjects (one can use no weaker 
 term) in point of education, learning, and good judgment, it was to 
 their advantage that he did so. OVERTON. 
 
 . . . But some years before John Wesley uttered these memorable 
 words [advice not to separate from the Church] had he not himself 
 done the very thing which he deprecated ? Consciously and inten- 
 tionally, Nol a thousand times, no! but virtually, and as a matter-of- 
 fact, we must reluctantly answer, Yes. Lord Mansfield's famous dictum, 
 
694 THE WESLEY MEMORIAL VOLUME. 
 
 u Ordination is separation," is unanswerable. When, in 1784, John 
 Wesley ordained Coke and Asbury to be " Superintendents," and What- 
 coat and Vasey to be "elders," in America, he, to all intents and pur- 
 poses, [the italics are ours,] crossed the Rubicon. His brother Charles re- 
 garded the act in that light, and bitterly regretted it. How a logical 
 mind like John Wesley's could regard it in any other it is difficult to 
 conceive. But that he had in all sincerity persuaded himself that there 
 was no inconsistency in it with his strong Churchmanship, there can be 
 no manner of doubt. Bishop Stilling fleetf s " Irenicon " [the italics are 
 ours] had convinced him that no particular form of Church government was 
 prescribed in holy Scripture ; Lord King's " Inquiry into the Constitution 
 of the Primitive Church " had proved to him that " bishops and presbyters 
 were essentially of one order, and that, originally, every Christian congre- 
 gation was a Church independent of all others.'" And so he wrote to his 
 brother in 1780, "I verily believe I have as good a right to ordain as to 
 administer the Lord's Supper." . . . His rectitude of purpose, if not 
 the clearness of his judgment, is as conspicuous in this as in the other 
 acts of his life. OVERTON. 
 
 One feature in Wesley's character must be carefully noted by all who 
 would form a fair estimate of him. If it was a weakness, and one 
 which frequently led him into serious practical mistakes, it was, at any 
 rate, an amiable weakness a fault which was very near akin to a 
 virtue. A guileless trustfulness of his fellow-men, who often proved very 
 unworthy of his confidence, and, akin to this, a credulity, a readiness 
 to believe the marvelous, tinged his whole character. " My brother," 
 said Charles Wesley, "was, I think, born for the benefit of knaves." 
 It is in the light of this quality that we must interpret many important 
 events of his life. His relations with the other sex were notoriously 
 unfortunate; not a breath of scandal was ever uttered against him; and 
 the mere fact that it was not is a convincing proof, if any were needed, 
 of the spotless purity of his life; for it is difficult to conceive conduct 
 more injudicious than his was. The story of his relationship with 
 Sophia Causton, [Hopkey,] Grace Murray, Sarah Ryan, and last, but not 
 least, the widow of Vazeille, his termagant wife, need not here be re- 
 peated. In the case of any other man scandal would often have been 
 busy; but Wesley was above suspicion. His conduct was put down to 
 the right cause, viz. : a perfect guilelessness and simplicity of nature. 
 The same tone of mind led him to take men as well as women too much 
 at their own estimates. He was quite ready to believe those who said 
 that they had attained the summit of Christian perfection, though, 
 
WESLEY AND THE METHODIST MOVEMENT. 695 
 
 with characteristic humility, he never professed to have attained it 
 himself. OVERTON. 
 
 But, after all, these weaknesses detract but little from the greatness, 
 and nothing from the goodness, of John Wesley. He stands [italics are 
 ours] pre-eminent among the worthies who originated and conducted the 
 revival of practical religion which took place in the last century. In par- 
 ticular points he was surpassed by one or other of his fellow-workers. 
 In preaching power he was not equal to Whitefield ; in saintliness of 
 character he was surpassed by Fletcher; in poetical talent he was in- 
 ferior to his brother; in solid learning he was, perhaps, not equal to his 
 friend and disciple, Adam Clarke. But no one combined all these 
 characteristics in so remarkable a degree as John Wesley; and he 
 possessed others besides these which were all his own. He was a born 
 ruler of men ; the powers which, under different conditions would have 
 made him " a heaven-born statesman," he dedicated to still nobler and 
 more useful purposes. The good which he did among the poor, whom 
 he loved, is simply incalculable; and his long life, which was almost 
 commensurate with the century, enabled him to see the fruits of his 
 labors. Among the poor, at least, he was always appreciated at his 
 full worth. And one is thankful to find that toward the end of his life 
 his character began to be better understood and respected by worthy 
 men, who could not entirely identify themselves with the Evangelical 
 movement. OVERTON. 
 
 It remained [italics ours] for the present generation to do justice to his 
 memory by giving a place in our Christian Walhalla among the great dead 
 to one who was certainly among the greatest of his day. OVERTON. 
 
 Methodism, in all its branches, is a fact in the history of England, 
 which develops into large and still larger dimensions as time rolls on ; 
 this must be felt by every impartial historian, whatever may be his own 
 private opinions. JOHN STOUGHTON, D.D: " Religion in England under 
 Queen Anne and the Georges." 
 
 The rise and progress of Methodism may be regarded as the most im- 
 portant ecclesiastical fact of modern times, [the italics are ours,] and re- 
 quires to be studied in relation to the Established Church of England, 
 the old Nonconformist bodies, and the missionary interests of Chris- 
 tianity throughout the world, by every one who would understand the 
 religious history of the last hundred years. STOUGHTON. 
 
 In another respect the history of Methodism is important and suggest- 
 ive. Methodism, like Puritanism, might have been, at least to a large 
 extent, preserved as so much vital force within the National Church ; 
 
696 THE WESLEY MEMORIAL VOLUME. 
 
 but neither were allowed a place within its precincts. By a hard, nar- 
 row, unsympathetic, and exclusive policy, both these parties were forced 
 into a position outside ; and the same policy which ejected so many 
 clergymen at the Restoration, and threw off the Wesleyan revivalists, 
 also increased these sections of Dissent in point of numbers. At the 
 same time this policy strengthened and developed the principles which 
 the two sections embodied. At last it placed their followers in an att^- 
 tude toward the Establishment far beyond what the leaders had ever 
 contemplated. Of course, that policy was meant -to strengthen and 
 preserve the Church, but it had an opposite effect. It perpetuated and 
 promoted Nonconformity. What was employed as a means of union 
 and consolidation operated as a solvent, and separated from the rest 
 the most [italics are ours] active elements of the Church's religion. This 
 might have been foreseen in 1662 : they must hav? been blind indeed 
 who did not perceive it a century afterward. STOUGHTON. 
 
 Methodism, as an organization outside the National Church, was the 
 result of circumstances more than of design; its development rose out 
 of no fixed plan, but rather resembled the growth of the English Con- 
 stitution. STOUGHTON. 
 
 A superficial likeness between the Society of John Wesley and the 
 Society of Ignatius Loyola, has laid hold on some imaginations so as 
 to mislead their judgment. The founder of Methodism, like the author 
 of Jesuitism, was a man of rare administrative ability, and the extent, 
 stability, and permanence of the system rival those of the Roman insti- 
 tute; the order and regularity of proceedings in the one case may be 
 compared with the steady, methodical action of the other. There the 
 likeness stops ; divergences branch into contrasts. As to history, what 
 has been said about the origin of Methodism in Wesley's mind, and the 
 discipline of circumstances leading to unanticipated consequences, pre- 
 sents a story opposed to that of Jesuitism, which began with raising a 
 new order, according to a definite plan framed from the beginning. 
 The theory [italics ours] that Wesley determined on an ambitious scheme 
 for rivaling other denominations is now exploded: that Ignatius Loyola 
 designed to create a new institution is an indisputable fact. As to 
 aims, Methodism sprung from a simple desire to save souls, however, in 
 the estimation of some of its critics, it may have involved fanaticism. 
 It pointed to no political ends, it contemplated no intrigues for the 
 attainment of social influence, it embraced no schemes of literary and 
 scientific culture: such objects were compassed and prominently kept in 
 view by the Jesuit Fathers. As to principles, Methodist doctrine is as 
 
WESLEY AND THE METHODIST MOVEMENT. 697 
 
 much opposed to those of Loyola, as Luther's doctrine is to that of 
 Rome; and Methodist discipline, whatever the defects charged upon it, 
 is thoroughly free from intolerance with regard to other denominations, 
 "ts constant maxim having been, "the friend of all, and the enemy of 
 none." STOUGHTON. 
 
 The founder of Methodism now asserted authority over the Connec- 
 tion which he had drawn together. Preachers had joined him volun- 
 tarily ; he accepted their services, and superintended their work. Peo- 
 ple had come to him for spiritual counsel and help; he had arranged 
 them in classes, and over them he maintained religious discipline. 
 Every thing was freely done on both sides. It was a mutual compact ; 
 nobody was enslaved; and those who did not like the arrangements 
 were free to retire from the body. To keep things together a controlling 
 power was necessary ; this fell on Wesley as a burden, it was not sought 
 by him as a privilege. STOUGHTON. 
 
 Among such men [Wesley's lay-preachers] John Wesley, Fellow of 
 Lincoln, a classical scholar, a learned divine, a man of accomplish- 
 ments, spent the years of a long life on terms of intimate friendship; 
 arid, while ruling them as their superior, he treated them as his brothers 
 or as his sons. STOUGHTON. 
 
 In winding up what has been said respecting English Presbyterianism, 
 it is sufficient to add, that with all the ability of its ministers, all the 
 respectability of its congregations, all the culture of its society, and all 
 the services which it rendered to science, literature and liberty, it did 
 not advance in numbers or in power. So far from it, its history for 
 fifty years was one of decline. The causes are obvious. A dry, hard, 
 cold method of preaching generally marked the pulpit; warm, vigorous, 
 spiritual life appeared not in the pews. No greater contrast can be 
 imagined than between the Methodist and the Presbyterian preacher, 
 the Methodists and the Presbyterian people. The unction, the fire, the 
 moral force, so visible in the one case, is absent in the other. Method- 
 ism laid hold on the conscience of England ; Presbyterianism did not. 
 The sympathy elicited there is found wanting here ; and no culture, no 
 intellectual power, no respectability of position, could make up for the 
 lack of earnest gospel preaching and warm-hearted spiritual life. 
 STOUGHTON. 
 
 It is very remarkable that at this very time the denomination, [the 
 Baptists whose ''spiritual torpor prevailed," whose "religious facul- 
 ties were benumbed," and among whom, adds our author, 'there was 
 thorough-going Antinomianism in practice,"] whether cognizant of it or 
 
698 THE WESLEY MEMOKIAL VOLUME. 
 
 not, really caught the bracing breeze \vhich had come sweeping down 
 the hills of Methodism over Baptist meadows? as well as Independent 
 fields. STOUGHTON. 
 
 Methodism, both in Arminian and Calvinistic forms, served to give 
 personal religion ascendency over ecclesiastical government. . . . Meth- 
 odism grew out of the feeling that religious experience, and the truth 
 which produces it, take precedence of every thing else, and that to these 
 primary objects all which is merely ecclesiastical must be kept in strict 
 and lasting subordination. STOUGHTON. 
 
 Out of such an idea there arose another, namely, that in evangelical 
 piety vv 'e are to look for a center and ground of union; that men mny 
 differ in Church views and yet be one in spiritual sentiment. . . . From 
 this manner of looking at the subject [that the Church is not identified 
 with any one visible fellowship, but includes the whole " aggregate of 
 souls renewed by truth and affiliated to the divine Father"] there 
 emanated a conviction that it is possible for persons of different de- 
 nominations to co-operate in acts of charity, not only for temporal, but 
 for spiritual objects. [Such co-operation between Christians of different 
 denominations as issued in the great Missionary, Tract, and Bible So- 
 cieties, the author contends, resulted from " the memorable Methodist 
 revival," and never could have come from Anglo-Catholicism; for] 
 "Anglo-Catholicism identifies the visible with the invisible Church, 
 orthodoxy with Orders, faith with early Creeds, spiritual life with the 
 administration of Sacraments, and devotion, at least in public, with 
 liturgical worship. . . . This conception is irreconcilable with the ideas 
 which we discover in the folds of Methodism. . . . Nor is it sufficient 
 to refer to the Anglo-Catholic theory alone. To some other theories 
 this idea of union stood opposed. . . . Many Presbyterians, Independ- 
 ents, and Baptists were so attached to their own Church ideas, that 
 they could not see their way at once to step out of inclosed vineyards 
 to work on a broad, open common. . . . Sentiments of brotherly love, 
 and a sympathetic desire to promote the common salvation, however, 
 overcame in a great many ministers and laymen the objections they felt 
 at first. . . . Gradually they came to see that some of the proposed 
 methods of united activity involved no compromise of ecclesiastical 
 principle, required no surrender of distinctive practices, and endangered 
 no denominational interests. STOUGHTON. 
 
 Extra services, and particularly public meetings, mark a further 
 change in the popular religion of the day. Before the rise of Method- 
 ism, the Book of Common Prayer and the written sermon were the only 
 
WESLEY AND THE METHODIST MOVEMENT. 699 
 
 forms of religious utterance within the pale of an English parish ; and 
 the meeting-house witnessed little or nothing beyond formal Sun- 
 day discourses, the singing of Watts' and Doddridge's hymns, and the 
 offering of extempore prayer. But Methodism carried preaching out of 
 consecrated buildings into private houses, public halls, city streets, and 
 village greens. It gave a new impetus to prayer-meetings on week- 
 days ; it led to gatherings for religious conversation. Classes and love- 
 feasts were not adopted by the old Dissent any more than by the orthodox 
 Church ; but a tendency to social spiritual engagements beyond those of 
 the stereotyped order was, doubtless, one of the effects produced by 
 the Methodist revival. STOUGHTON. 
 
 I do not say he [Wesley] was without faults or above mistakes ; but 
 they were lost in the multitude of his excellences and virtues. Anony- 
 mous: Woodfall's "Diary," London, June 17, 1791. 
 
 We are not blind to his faults, but even these will be found to have 
 sprung from the sincerity, openness, and native simplicity of his char- 
 acter. Dr. DOBBIN. 
 
 
 
 Was Wesley without faults ? Not so ; no man but u the Man Christ 
 Jesus " ever was. L. TYERMAN. 
 
 But was he faultless ? If he had been, he would have been less ad- 
 mirable to us, for the truest human greatness is in the combat with evil ; 
 he would have been less suited for his great work, for to men rather 
 than to angels has the Gospel been committed. 
 
 The candid student of history will be able to find in all its records 
 but few men who had fewer faults, however many he may suppose he 
 finds who had greater abilities or greater virtues. ABEL STEVENS. 
 
 44 
 
THE WESLEY MONUMENTAL CHUECE 
 
 1785-1879. 
 
 OUR Methodism never mourned at such a funeral as that of 
 Lovick Pierce ; it never can again : for he was born six 
 years before John Wesley died ; he became an itinerant preacher 
 during the Christmas of 1804 ; he was the contemporary of 
 Asbury and M'Kendree; he lived through over three gener- 
 ations of men ; and he was a preacher of the gospel of the 
 the Son of God for seventy-five years. When he mounted his 
 horse, in January, 1805, and bade good-bye to his mother for 
 the wide reaches of the Great Pedee Circuit, in South Carolina, 
 there were but five or six millions of people in the United 
 States ; when he died, in Sparta, Georgia, on Sunday evening, 
 November 9, 1879, there were fifty millions. When he began 
 his itinerant career the Indians were in Middle Georgia ; when 
 he closed it, our white population, ever pushing westward, 
 had stretched its advancing lines from the Atlantic Ocean 
 to the Pacific. He was before steamboats, railways^ tele- 
 graphs, to say nothing of more recent and wonderful inven- 
 tions. During his life-time the most notable helps to the 
 progress and civilization of the human race have come into 
 use. 
 
 When Lovick Pierce entered upon his work Methodists 
 were counted only by thousands ; when he entered upon his 
 reward they were counted by millions. There are more Meth- 
 odists among the nations called heathen to-day, than were in 
 England and America when Asbury gave him his first appoint- 
 ment. There are more Methodist preachers in Hindustan 
 to-day than were in Great Britain and the United States when 
 Lovick Pierce was " admitted on trial." The Wesleyan Con- 
 
THE WESLEY MONUMENTAL CHUKCH. 701 
 
 ference in the Fiji Islands and the Fijians were cannibals 
 when he was in his prime is nearly as strong in numbers 
 as was Methodism in the United States when he entered its 
 ranks. 
 
 It may be mentioned with propriety, also, that the greatest 
 conservative and aggressive movements of the Church have 
 had their beginning, or have taken on their strength, since our 
 translated father began to preach. The great Bible and Tract 
 and Missionary Societies have been organized, or developed 
 into power, since "Providence gave Lovick Pierce to the 
 human race." Within his time the Church has begun to 
 realize her educational function, both in the founding of 
 great schools, colleges, and universities, and in furnishing the 
 people with sanctified literature. That wonder of modern 
 religious life the Sunday-school movement has grown into 
 a power that promises untold blessings to the world, since he 
 began to " call sinners to repentance." 
 
 He lived through the " heroic days " of the first period of 
 American Methodist history ; he lived through the period of its 
 more perfect ecclesiastical organization ; he lived to see Meth- 
 odist Churches planted on every continent and on every chief 
 island of the sea ; he lived to see universal Methodism, count- 
 ing millions in its ranks, and drawing together in holy, fra- 
 ternal love, gathering up its God-given energies for its grand- 
 est achievements ; he lived to see as in apocalyptic vision 
 the gray lines of light in the East that herald the dawn of the 
 brightest and divinest day in its history. 
 
 Full of years, full of honors, trusted and loved through 
 three generations, revered by millions of godly men and 
 women, respected by his fellow-citizens of every class, prized 
 of heaven and ripe for the harvest, he has " fallen on sleep, " 
 he has been "gathered unto his. fathers," in the "sure and cer- 
 tain hope of the resurrection of the dead." There was sadness 
 in our Methodism, but not lamentation, the day he died. A 
 mighty man and a prince in our Israel has been buried, but 
 
702 THE WESLEY MEMOEIAL VOLUME. 
 
 mingled with our tears are songs of victory. The noblest 
 thing that a man can do is to live and die "in the Lord;" 
 and he whom they laid to rest in Columbus, Georgia, Nov- 
 ember 12, 18T9, had "fought a good fight," had "kept the 
 faith," had " finished his course." He has entered into rest ; 
 he has won his triumph. If the Senate of Eome voted 
 Caesar a triumph when he returned victorious from his wars, 
 shall not the Church of God, although bereaved of a trusted 
 leader, rejoice on the day of his triumphant entrance into 
 the city of God, amidst the acclamations of the heavenly 
 host? 
 
 What welcomes he has received ! How many thousands, 
 helped to heaven through his ministry how many veterans, his 
 companions in arms, who toiled, and suffered, and triumphed 
 with him through the campaigns of three quarters of a cent- 
 ury, but who outran him to glory have received him into 
 the company of the redeemed ! 
 
 We can but notice the coincidence in our long-delayed 
 winter, in 1879, and his greatly prolonged life. It was near 
 the middle of November, but the songs of the harvest had not 
 died away, and - the woods and fields were still glorious in 
 scarlet and purple and gold. Lovick Pierce lived among men 
 for nearly one hundred years, but he was not like a tree 
 stripped of its foliage naked and cold under wintry skies. 
 His faculties of intellect and affection were marvelously spared 
 to him, and when he died the reapers were still gathering the 
 harvests of his fields, and there were only the autumn glories 
 to tell us that the summer of his life was over and gone. His 
 last year among us, year of languishing though it was, was a 
 year of usefulness. Many lessons of divine wisdom were 
 given and received in his sick room ; and from that hallowed 
 chamber there went forth to the Churches many epistles, rich 
 in doctrine and consolation. As he lay on his bed of suffering, 
 waiting for the coming of his Lord, the tree of his religious 
 life bloomed and fruited anew. 
 
THE WESLEY MONUMENTAL CHURCH. 703 
 
 The following " Plea for the Wesley Monumental " Church 
 in Savannah was written by the " old man eloquent " near the 
 close of his long and beautiful life. The building of this 
 Church was, from its beginning, a thing very near and ver} 
 dear to his heart. With his own hands he laid its corner- 
 stone, and with his prayers he consecrated it to God. Let 
 universal Methodism, giving heed to Dr. Pierce's "Plea for 
 the Wesley Monumental Church," resolve that this monument 
 to Mr. Wesley shall be speedily completed. 
 
 A PLEA FOR THE WESLEY MONUMENTAL CHURCH * 
 
 To ALL CALLED METHODISTS, GREETING- I 
 
 BELOVED BRETHREN : By reason of my great age and in- 
 creasing infirmities, to say nothing of life's uncertain tenure- 
 being in the ninety-fifth year of my age, and the seventy-sixth 
 of my active itinerant ministry I am prompted to address 
 you in this Memorial Yolume, that you may know my views 
 concerning the Wesley Monumental Church, in Savannah, 
 Georgia, now in rising progress to its final finish and dedica- 
 tion to the worship of Almighty God. I do this in earnest 
 hope that all Wesleyan Methodists every-where will put into it 
 a nail, a brick, or a pane of glass. 
 
 My principal reason for writing as I now write is, because I 
 fear some persons may do themselves and us injustice by enter- 
 taining false conceptions of underlying and prompting motives. 
 The Monumental Church may be looked upon as a mere con- 
 trivance to meet an exigency. No, my brethren, I. can assure 
 you it is not. I have been mixed up with the noble concep- 
 tion of this monument to Mr. Wesley ever since it was pro- 
 
 * The substance of the above " Plea " to which I have prefixed an Introduc- 
 tion written for me by Dr. Haygood was originally presented by Dr. Pierce in 
 the form of a petition to the late General Conference of the Methodist Episcopal 
 Church, South, held at Atlanta, Georgia, May, 1878. It was subsequently pre- 
 pared and given, in its present form, as Dr. Lovick Pierce's contribution to the 
 WESLEY MEMORIAL VOLUME. EDITOR. 
 
f 04 THE WESLEY MEMORIAL VOLUME. 
 
 jected ; had the honor to officiate in laying the corner-stone, 
 and to participate in the memorable ceremonies of the occasion. 
 It is intended to be a Monumental Church in honor of Mr. 
 Wesley, as the apostle and founder of Wesleyan Methodism 
 every- where, but eminently in America, where, at his own 
 instance, it was first organized into a Church. That it should 
 be at Savannah was providentially determined by the fact that 
 Mr. Wesley, who afterward claimed the world as his parish, 
 came to America as an evangelist, and began his evangelistic 
 ministry in Savannah. There is the place for the Wesley 
 Monumental Church. 
 
 This Church was never thought of as a means of magnifying 
 Southern Methodism, but universal Methodism. Hence we 
 have appealed to all, even to Old England herself, the mother 
 of Methodism, and every-where we have met with approval. 
 We have judged it best to bring this grand enterprise before 
 our millions of Wesleyan Methodists every-where, in Great 
 Britain and Ireland, in Australia, in the Canadas, and in the 
 United States, and wherever Methodism has a home, and ask 
 for enough to complete the building. It will be a blot upon 
 Methodists to let this Monumental Church grow old with its 
 scaffolding around it. It is with great pleasure I state that 
 this edifice is in a state of forwardness which renders its early 
 completion certain. If the Wesleyan family will say so, it 
 shall be completed. There is in this move what will furnish 
 for devout minds, and all who love Wesleyan Methodism, 
 occasion for enlarged faith in God's provisional providence. I 
 suppose for the hundred and thirty-six years that intervened 
 between Mr. Wesley's ministry in Savannah and the concep- 
 tion of building a Monumental Church there in honor of his 
 name, no one thought of it until the idea was happily con- 
 ceived, in 1875, by the Eev. Alexander M. Wynn, of the 
 South Georgia Conference, who was at that time pastor of 
 Wesley Church in Savannah. At the very time when some 
 nucleus was needed around which hearts rent asunder by 
 
THE WESLEY MONUMENTAL CHUECH. 705 
 
 ecclesiastical and civil war might come together again in fra- 
 ternal union, comes up this Monumental Church. It cannot 
 be that Methodists will fail to unite in thus doing honor to the 
 memory of their great father and founder. iFroni this attract- 
 ive idea and its correlative issues began to now the endearing 
 sympathies of fraternal affection. 
 
 Your brother in Christ, LOVIOK PIERCE. 
 
STATISTICS OF METHODISM. 
 
 IN the earliest period of Methodism it was a part of the 
 method of its founder to write down, for the information of 
 all inquirers, every fact of importance connected with the rise 
 and progress of his Societies. "Minutes of Conversations" 
 between Mr. Wesley and his ministers in their yearly Confer- 
 ences were carefully printed, showing not only the doctrines 
 and polity of the new movement which he supervised, and 
 which was justly exciting public attention, but also noting 
 its successes or failures in every department of its economy. 
 This rigid system of statement in detail has given to Method- 
 ism a statistical history far superior in variety, extent, and cor- 
 rectness to that of any other religious denomination. 
 
 That portion of the British Wesleyan Conference Minutes 
 commencing with the Annual Conference of 1744, and closing 
 with that of 1860, -fills fourteen large octavo volumes, with an 
 aggregate of 8,299 pages. The Minutes of the Annual Ses- 
 sions of Conference since 1860 fill nineteen volumes 12mo., 
 with a total of 7,688 additional pages, many of them in small 
 type, of which a considerable portion is made up of carefully 
 tabulated statistics. This grand total of thirty-three volumes 
 includes the returns for one hundred and thirty-six years. 
 
 The General Minutes of the Conferences of the Methodist 
 Episcopal Church thus far issued cover the period from 1773 
 to 1879 inclusive. These Minutes make seventeen volumes, 
 aggregating 10,387 pages. The gradual and ever-increasing 
 extension of the records of the annual returns marks the con- 
 stant growth of the Church in all departments of her work. 
 Beginning with a Conference when the whole of American 
 Methodism embraced only ten preachers, and five pastoral 
 
STATISTICS OF METHODISM. 70 7 
 
 charges, with 1,160 lay members, the first Minutes were cir- 
 cumscribed in scope, and were correspondingly brief in extent. 
 The whole records for the first fifty-six years, covering the 
 period from 1773 to 1828, inclusive, are included in the first 
 volume, of 574 pages. The second volume includes the Min- 
 utes of eleven years ; the third, seven years ; the fourth, six 
 years; the fifth, four years. Beginning with the sixth vol- 
 ume, and with the year 1856, each volume is filled with the 
 records of only two years, and recently, in order to include 
 two yearly records within the proper compass of a single vol- 
 ume, the type has been greatly reduced in size. The last vol- 
 ume (for 1878 and 1879) contains 831 super-royal octavo 
 pages, and of these 402 are filled with tabulated figures closely 
 arranged, and in type so small that a single page contains six 
 times as much matter as a page of this book. The General Min- 
 utes of the Methodist Episcopal Church, South, show a similar 
 fullness and exactness of annual numerical returns. The 
 writer has before him the Minutes for 1866 to 1869, 1874, 
 1875, and 1879. These (embracing the reports of nine years) 
 fill 1,315 pages of similar size to those of the Minutes of the 
 Methodist Episcopal Church. 
 
 In addition to these volumes of " Minutes " are the " Jour- 
 nals" of the General Conferences. Those of the Methodist 
 Episcopal Church alone fill nine large octavo volumes, and 
 furnish, in their reports and other records, a vast amount of 
 connectional statistical information not contained in the Min- 
 utes of the Annual Conferences. Those of the Methodist 
 Episcopal Church, South, report, with similar minuteness, the 
 proceedings of nine quadrennial General Conferences, the last 
 (that of 1878) making a volume of 280 octavo pages. To all 
 these must be added the printed annual reports of the various 
 missionary and benevolent organizations of these two great 
 branches of Methodism. These reports embrace in their 
 several departments a total of many closely-printed volumes of 
 statistical information. Branches of Methodism, inheriting the 
 
708 THE WESLEY MEMORIAL VOLUME. 
 
 usage from the parent Church, are all characterized severally 
 by an ample statistical history. As already indicated, no de- 
 nomination outside of the Methodist family furnishes statistical 
 information approaching this, either in the scope of the topics 
 or in the regularity, extent, and fullness of the current statis- 
 tical returns. 
 
 In correctness, as well as in scope and fullness, Methodist 
 statistics are also far in advance of those of other denomina- 
 tions in this country. While being far from perfect, (so that 
 there is a desire in all directions among us for improvement,) 
 they are so incomparably more reliable than those of other 
 leading Churches, as to have secured the highest praise from 
 the best statisticians of the age. Hon. Francis A. Walker, 
 Superintendent of the last United States Census, in his official 
 report of the same to the Secretary of the Interior, (and by 
 the latter communicated to Congress, and by that body ordered 
 published,*) says : 
 
 Some of the larger religious denominations, either in consequence of 
 their peculiar organization, or by reason of special efforts, maintain a 
 careful system of reports and returns, and the statistics of such denom- 
 inations are accordingly entitled to great consideration. 
 
 Foremost among these is the Methodist Church, which, by reason of 
 its episcopal form of government and its scheme of changing period- 
 ically the pastors of Churches, is always in possession, as nearly as it 
 would be possible to effect, of the true condition of its organization in 
 all parts of the country to a late date. Dead Churches are not allowed 
 to incumber its rolls, and consequently the lists of its several branches 
 present their exact strength "for duty." This denomination, therefore, 
 affords a high test of the accuracy of the returns of the Census; and, 
 notwithstanding that it presents as much difficulty in enumeration as 
 any other, the general correspondence between the statements embodied 
 in the Minutes of the Annual Conferences of the principal branches of 
 the Church, after making allowance for the known strength of certain 
 minor branches which d^ not publish official returns, and the statistics 
 
 * See "Ninth Census of the United States," 1870. Mr. Walker is also Super- 
 intendent of the United States Census of 1880, the returns of which have not yet 
 been published. 
 
STATISTICS OF METHODISM. 709 
 
 of the denomination as given in the Census, is, taking all the States of 
 the Union together, very decided. The slight differences that exist 
 are sufficiently explained by differences between the dates of the returns 
 and by the different rules of construction and classification which would 
 naturally be adopted in doubtful cases by parties acting independently 
 of each other. 
 
 There are other denominations some of them numerically large and of 
 great importance in which an absence of central control in the govern- 
 ment of the Churches, and the want of a thorough system of reports and 
 returns, deprive Church statistics of value. It is in respect of these, as a 
 whole, that the discrepancies between the claims of the denomination 
 and the results of the Census are greatest. In all such cases full and 
 searching inquiry has been made; the recognized authorities of the 
 Churches interested have been consulted, and assistant marshals have 
 been called on to explain the discrepancy, and to review their own state- 
 ments. Hundreds of letters have been written from the Census Office 
 on the subject; thousands of Churches have been inquired for; and 
 where differences, after all has been done, still exist, it only remains to 
 be said that if this or that denomination has as many churches as it 
 claims, the agents of the Census have not been able to find them. 
 
 Mr. Walker's official report, after furnishing this high testi- 
 mony to the correctness of our Methodist statistics, proceeds to 
 show remarkable discrepancies between the Census returns and 
 those made by several of the other denominations. The 
 Baptists, he says, report for the year 1870 a total of 17,535 
 churches, while the Census gives them only 14,084, a differ- 
 ence of 3,061. Another denomination claims 3,121 churches ; 
 the Census allows only 2,887 ; and another claims 3,753, while 
 the Census allows only 1,445 ! In unanswerable argument 
 Mr. Walker proceeds to show that in each of the cases the 
 disparity arises chiefly, if not wholly, from the incorrectness of 
 the returns made by the Church compilers. 
 
 My own inquiries, made with as much thoroughness as 
 possible, assure me of the general correctness of Mr. Walker's 
 conclusions on the subject referred to. I have now before me 
 two Almanacs of the Protestant Episcopal Church for 1878. 
 Both seem to be the work of competent compilers, and each, 
 
710 THE WESLEY MEMORIAL VOLUME. 
 
 in the absence of the other, being issued by a well-known and 
 respectable publishing house of that denomination, would be 
 regarded as officially correct. And yet in the reports of mem- 
 bers, as given in the Almanacs^ there is a discrepancy of over 
 20,000. Which is correct? The troubled inquirer is left to 
 conjecture. The annual register of another denomination, 
 issued since January 1, 1878, and giving the latest statis- 
 tical summaries, contains two widely different " official state- 
 ments" concerning members, the discrepancy being nearly 
 30,000. The statistician in search of correct figures is con- 
 founded by such a showing, and retires from the investigation 
 in despair. 
 
 In the Methodist Episcopal Church, and in the Methodist 
 Episcopal Church, South, every pastor is required to report 
 each year to the conference secretaries, over his own signature, 
 the statistics of his charge, revised to date; and in case of his 
 decease or absence the Presiding Elder is held responsible for 
 such reports. The reports are usually prepared in duplicate, 
 one of the copies being forwarded to the Publishing House for 
 insertion in the " General Minutes," and the other printed in 
 the local conference minutes, for home circulation. This 
 method of reporting and publishing each year, thus supple- 
 menting the system in each pastoral charge of keeping the reg- 
 ister of members by classes, and of revising the lists yearly, 
 (and in many charges, quarterly, and even monthly,) secures a 
 very remarkable degree of accuracy in the annual returns of 
 the Church. While there are occasional and even unpardon- 
 able mistakes in the reports of the pastors, and in some in- 
 stances in those of the conference secretaries, (made chiefly in 
 transcribing them,) they are much less frequent than some 
 of our preachers have supposed. Indeed, the more careful 
 and extensive the examination by any competent statis- 
 tician, the more assuring will be the conclusion that our 
 statistics are, comparatively, a marvel of general accuracy and 
 excellence. 
 
STATISTICS or METHODISM. 711 
 
 METHODIST ORGANIZATIONS HISTORIC NOTES. 
 
 The term "Methodist" was first applied to the Wesleys and 
 their associates in 1729. The "Holy Club," at Oxford, of 
 which Charles Wesley, then twenty-one years of age, was the 
 founder, was composed of but four members, viz. : Mr. John 
 "Wesley, who was fellow of Lincoln College ; Mr. Charles 
 "Wesley, student of Christ Church ; Mr. Morgan, commoner 
 of Christ Church, the son of an Irish gentleman ; and Mr. 
 Kirkham, of Merton College. They were all young, earnest 
 students and sympathetic religious inquirers. They met four 
 evenings a week for reading the Greek Testament and the 
 ancient classics, and on Sunday evenings for studying divinity. 
 Their rigid adherence to method in their religious habits led 
 to the appropriation to them, by outsiders, of the name 
 " Methodists." The reference to them under this appellation 
 was made in jest by a fellow-student. 
 
 Charles Wesley dated his conversion on May 21, 1738 ; 
 John's conversion took place three days later, viz., May 24, 
 1738. The first class-meeting was held in Bristol on Thursday 
 evening, April 4, 1839 ; the first division of the Methodist 
 Society into classes was made at Bristol, February 15, 1742. 
 The first Methodist "United Society was organized by Mr. 
 John Wesley in London in the latter end of the year 1739," 
 and consisted of eight or ten persons. One hundred years 
 from that date the British Conference celebrated the Centen- 
 nial Anniversary of Wesleyan Methodism, the special Thanks- 
 giving service being held by direction of the Conference on 
 Friday, October 25, 1839.* Mr. Wesley's first sermon in the 
 Old Foundery, London, after its being regularly opened as a 
 place for public worship, was preached November 11, 1739. 
 His first watchnight service was held in Bristol, December 31, 
 1740. His first Methodist Conference was held in London, 
 
 * The offerings in the British Wesleyan Connection aggregated about $1,080,- 
 000 ; in the United States, on the same occasion, the collections aggregated about 
 $600,000. 
 
712 
 
 THE WESLEY MEMORIAL VOLUME. 
 
 June 25, 1744, consisting of John and Charles "Wesley, -four 
 other ordained English clergymen, and four lay preachers.* 
 
 Wesleyan Statistics, 1O. Number of districts, (in 
 Great Britain, 34, in missions, 31,) 65 ; circuits, (in Great Britain, 721, 
 in missions, 448,) 1,169; itinerant ministers, (in Great Britain, 1,914, 
 in missions, 479,) 2,393; members, including probationers, (in Great 
 Britain, 402,502, in missions, 97,421,) 499,923; total ministers and lay 
 members, 502,319. The numbers were reported from the various sec- 
 tions of the work as follows : 
 
 Great Britain 34 
 
 France 
 
 Germany 
 
 Italy. 
 
 Spain and Portugal 
 
 Malta ; 
 
 South Ceylon 
 
 North Ceylon 
 
 Madras District, India 
 
 Myeore District 
 
 Calcutta District 
 
 Lucknow and Benares District. 
 
 Canton District, China 
 
 "Wuchang District, China 
 
 South Africa 
 
 Western Africa 
 
 West Indies. . 
 
 
 
 
 Minister* 
 
 is- 
 ete. 
 
 Cir- 
 cuits. 
 
 Min- 
 isters. 
 
 Lay Proba- and 
 Members. tioners. Members. 
 
 14 
 
 721 
 
 1,914 
 
 376,678 25,824 404,416 
 
 1 
 
 7 
 
 8 
 
 1311 
 
 
 1 
 
 25 
 
 30 
 
 2,117 
 
 
 2 
 
 38 
 
 28 
 
 1,374 
 
 
 1 
 
 5 
 
 8 
 
 336 
 
 
 1 
 
 1 
 
 2 
 
 100 
 
 
 1 
 
 44 
 
 40 
 
 2,154 
 
 
 1 
 
 27 
 
 27 
 
 857 
 
 
 1 
 
 31 
 
 22 
 
 582 Y 10,636 97,905 
 
 1 
 
 16 
 
 15 
 
 560 
 
 
 1 
 
 6 
 
 8 
 
 143 
 
 
 1 
 
 5 
 
 6 
 
 64 
 
 
 1 
 
 4 
 
 10 
 
 179 
 
 
 1 
 
 3 
 
 8 
 
 174 
 
 
 7 
 
 111 
 
 114 
 
 18,288 
 
 
 3 
 
 53 
 
 45 
 
 13,647 
 
 
 7 
 
 72 
 
 108 
 
 46,082 J 
 
 Total 65 1,169 2,393 463,466 36,460 502,319 
 
 RECAPITULATION. 
 
 Number of districts 65 
 
 Number of circuits 1,169 
 
 Number of itinerant ministers 2,393 
 
 Number of lay members 463,466 
 
 Number of probationers 36,460 
 
 Number of ministers and lay members 502,319 
 
 Number of Sunday-schools in Great Britain 6,376 
 
 Number of Sunday-school teachers and officers 11 9, 911 
 
 Number of Sunday-school scholars 787,143 
 
 Number of volumes in libraries 744,293 
 
 Expenses of Sunday-schools $332,870 
 
 Number of Wesleyan day schools 851 
 
 Number of scholars in day schools 179,900 
 
 Expenses of Wesleyan day schools $1,088.645 
 
 * The four clergymen were, John Hodges, Henry Piers, Samuel Taylor, and 
 John Meriton: the four lay preachers were, Thomas Maxfield, Thomas Richard^ 
 John Bennett, and John Downes. 
 
STATISTICS OF METHODISM. 713 
 
 The British Conference collections in 1879 for Connectional Funds 
 reached the following totals: 
 
 For Foreign Missions $675,701 
 
 For Home Mission and Contingent Fund 172.724 
 
 For Theological Institutions 49,921 
 
 For School Fund 45,946 
 
 For General Education 42,292 
 
 For Children's Fund 132,500 
 
 For Wornout Ministers' Fund 116,194 
 
 For General Chapel Fund 49,007 
 
 Total in 1 879 for Connectional Funds $1,284,285 
 
 Raised in 1879 to relieve Church debts $213,275 
 
 Paid in 1879 for new Church edifices $1,916,220 
 
 The above is exclusive of the sum raised directly for pastors' salaries 
 and for Thanksgiving Fund. 
 
 THANKSGIVING FUND. This great Special Connectional offering was 
 planned in 1878, and duly reported to the Conference in 1879. At first 
 it was proposed to raise the sura of $1,000,000. This was soon raised 
 to $1.200,000; later, to $1,500,000; and still later, fixed by the Confer- 
 ence, at $1,575,000! On November 3, 1880, the subscriptions to the 
 Fund had already reached the magnificent sum of $1,497,470. 
 
 Primitive Methodit Church. The Primitive Methodist Connec- 
 tion was organized in England in 1810. The first Society was composed of 
 ten members, none of whom had ever been members of any other Church. 
 Hugh Bourne, its founder, also began the organization of the Primitive 
 Church in Canada and in the United States in 1844. The Sixty-first 
 Annual Conference was held at Grimsby, England, commencing June 9, 
 1880. The official numerical returns (exclusive of Canada) gave the 
 following summaries: 17 districts; 174,469 members; 1,041 traveling 
 preachers; 14,244 local preachers; 10,220 class-leaders; 4,072 Connec- 
 tional chapels ; 1,846 other preaching places ; 3,884 Sunday-schools ; 57. 016 
 teachers; 363,336 Sunday-school scholars, and 7,772 catechumen members. 
 The value of Church property is over $10,000,000. Thirty-six ministers 
 were received on probation. The members in Australia and New Zea- 
 land number 7,689; in South Australia, 2,004; Victoria, 2,740; New 
 South Wales, 1,300; Queensland, 578; New Zealand, 1,067. 
 
 The new theological school at Manchester (costing over $30,000) has 
 now twenty-two ministerial students. Thirty-three candidates for the 
 ministry were accepted at Conference. 
 
714 
 
 THE WESLEY MEMORIAL VOLUME. 
 
 Methodist New Connection Conference. This body was 
 organized in England in August, 1797. The eighty-fourth Annual Con- 
 ference was held in Staffordshire, England, June 14, 1880. The statis- 
 tics show : 
 
 COTTNTBIES. 
 
 } 
 
 1 
 
 Circuit 
 Preachers. 
 
 jl 
 
 Members. 
 
 Probationers. 
 
 Sunday- 
 Schools. 
 
 Teachers. 
 
 Scholars. 
 
 England 
 
 426 
 
 415 
 
 166 
 
 1,086 
 
 25,393 
 
 3,755 
 
 425, 10,796 
 
 76,126 
 
 
 9 
 
 8 
 
 8 
 
 12 
 
 699 
 
 102 
 
 8! 116 
 
 609 
 
 
 
 ?, 
 
 fl 
 
 1 
 
 120 
 
 14 
 
 2 25 
 
 330 
 
 China 
 
 41 
 
 
 4 
 
 39 
 
 809 
 
 260 
 
 14 14 
 
 185 
 
 
 
 
 
 
 
 
 
 
 Totals in the Connection. . 
 
 478 
 
 451 
 
 180 
 
 1,138 
 
 27,021 
 
 4,131 
 
 449 | 10,951 
 
 77,250 
 
 A Thanksgiving Fund of $100,000 was inaugurated, and $10,000 of 
 it was subscribed at the Conference. It was proposed to give $27,500 
 to- the Home Mission Fund, and the same amount to establish a Con- 
 nectional Loan Fund. There are five English missionaries employed in 
 China, one of them a medical missionary, assisted by twenty-eight Chi- 
 nese assistant missionaries and catechists. 
 
 United Methodist Free Churche. This organization was 
 formed in England in 1857. It was composed of the Wesley an Method- 
 ist Association (organized in 1836) and a large number of Wesleyan Re- 
 formers, who dated their beginning in 1827. The following statistics 
 were reported at the recent Annual Assembly: Itinerant ministers, 
 including supernumeraries, 431; local preachers, 3,391; leaders, 4,249; 
 members, 72,044; members on trial, 7,433; Sunday-schools, 1,345; Sun- 
 day-school teachers, 26,919; scholars, 189,038; missionary contributions 
 in 1880, about $90,000. 
 
 Bible Christians. This branch of British Methodism was founded 
 in Cornwall, England, in 1815, by William O'Bryan, a local preacher. 
 In doctrine and Connectional polity they are similar to the Wesleyans. 
 They began their organizations in Canada in 1833, and have since organ- 
 ized an Annual Conference there, with a publishing house and period- 
 icals at Bowmanville, Ontario. The numerical returns report 84 circuits 
 and home missions in England and 114 abroad ; 307 itinerant preachers; 
 1,882 local preachers; 32,051 lay members; 53,450 Sunday-school schol- 
 ars; and 9,860 teachers. 
 
 Welsh Caiviiiistic Methodists. These are the outgrowth of 
 the societies organized by the followers of Whitefield in 1743. They 
 
STATISTICS OF METHODISM. 715 
 
 are Wesleyan in general usages, having conferences, etc., but are Calvin- 
 istic in doctrine, and hence are not classed with Arminian Methodists. 
 In 1879 they reported 565 ministers and 119,809 lay members. 
 
 Wesleyan Reform Union. This smallest of the English Wes- 
 leyan Methodist branches was organized in 1848. The returns of 1879 
 report 19 preachers and 7,623 lay members. 
 
 Methodism in Ireland. Methodism was introduced into Ire- 
 land in 1747 by Thomas Williams, who crossed the channel and preached 
 in the streets of Dublin. A little later in the same year (August 9, 1747) 
 Mr. Wesley preached his first sermon in Dublin. Irish missions were 
 commenced by Dr. Coke in 1799. Irish mission schools were established 
 in 1823. Charles Wesley bought the first "preaching-house" in Dublin 
 soon after John's first visit. It was at " Dolphin's barn," near the pres- 
 ent Cork-street Chapel. The first Sunday-school was held in Cork in 
 1791. The One Hundred and Eleventh Irish Wesleyan Conference (the 
 ninety-sixth annual) was held in Dublin, June 15-25. 1880. The next 
 Conference is to be held in Cork, June 17, 1881, and is to be composed of 
 one hundred ministers and one hundred laymen. 
 
 Statistics. Preachers, 247; districts, 10; circuits, 137; lay members, 
 25,186; Sunday-schools, 309, with 2,754 teachers and 24,440 scholars; 
 collection for Home Mission and Conference Fund, $17,591 ; for General 
 Mission Fund, $27,668; for Auxiliary Fund, $3,026; for Chapel Fund, 
 $2,296; for General Educational Fund, $979; total Connectional col- 
 lections, $51,560. Wesley College, Dublin, (built at a cost of $102,475,) 
 has 237 pupils. Belfast College has 288 pupils. The Conference resolved 
 to raise a Thanksgiving Fund of $100,000, to be appropriated thus: 
 Methodist Union Guarantee Fund, $10,000; Home Mission and Contin- 
 gent Fund, $40,000; Methodist Orphan Fund, $5,000; Fund for the 
 Education of Ministers' Daughters, $15,000 ; to relieve debt of Wesley 
 College, Dublin, $20,000 ; for theological department in Methodist Col- 
 lege, Belfast, $5,000; for foreign missions, $5,000. 
 
 Methodism in Australasia. The first Methodist mission was 
 opened in New South Wales (then a penal colony of Great Britain) in 
 August, 1815. The first Annual Conference was formed in January, 
 1855. The Australasian General Conference was organized in May, 1875. 
 The work is now divided into four Conferences, holding their annual ses- 
 sions in January. Their sessions in 1880 were held as follows: New 
 South Wales and Queensland, Sydney, January 21 ; Victoria and Tas- 
 mania, at Melbourne, January 21; South Australia, at Adelaide, Jan- 
 uary 20; New Zealand, at Dunledin, January 21. The statistics give the 
 45 
 
716 THE WESLEY MEMORIAL VOLUME. 
 
 following totals: Ministers, 423; local preachers, 3,763; Church mem- 
 bers, 66,905; adherents, 331,862; chapels, 2,128; Sunday-schools, 2,478; 
 Sunday-schoolteachers, 13,648; Sunday-school scholars, 134,183. 
 
 Included in these summaries are the following totals reported from 
 the four missionary districts of Fiji, Samoa, the Friendly Islands, and 
 New Guinea, viz. : 16 European and 78 native ministers ; 30,999 Church 
 members; 125,472 adherents; 42,950 Sunday-school scholars; 1,003 
 churches; and 397 other preaching-places. There are four colleges: 
 Newing College, New South Wales ; Horton College, Tasmania ; Prince 
 Alfred College, South Australia; and Wesley College, (Theological 
 Institute,) New Zealand. The next General Conference is to be held in 
 Adelaide, in May, 1881. 
 
 The above are exclusive of the returns of the other Methodist 
 Churches. The recent census of New Zealand gave a total Methodist 
 population in that colony alone of 35,975, of which 3,676 were Primitive 
 Methodists. 
 
 Methodism in Sweden. The Methodist Episcopal Church work 
 was introduced into Sweden by John P. Larssnn, under the supervision of 
 Rev. O. P. Petersen, in 1854. Owing to the law against holding public 
 religious services outside of the State Church, no organization was 
 effected until 1864, when a mission was begun at Wisby, in the island 
 of Gottland. In 1867 the work opened in Stockholm. The following 
 are the statistical summaries for 1880: Districts, 3; native traveling 
 preachers, 61 ; native local preachers, 79 ; lay members, 7,824 ; average 
 attendance at public worship, 16,475 ; baptisms during the year, 200 ; 
 Sunday-schools, 128; scholars, 6,436; church edifices, 47; halls and 
 other preaching-places, 32; value of churches, 462,325 crowns; collec- 
 tions for Missionary Society, 6,108 crowns; for other benevolent soci- 
 eties, 625 crowns; for self-support, 10,442 crowns; for church building 
 and repairing, 9,385 crowns; total, 26,560 crowns. 
 
 Methodism in France. The first Wesleyan Societies were 
 formed in 1790. The first French Methodist district meeting was held 
 at Perrieres, April 20, 1820. The French Conference was organized in 
 1852. The twenty-eighth Conference was held at Le Vigean, July 1, 1880. 
 Statistics: Preachers, 29; local preachers, 92; evangelists, 16; class- 
 leaders, 92; lay members, 1,844; day schools, 9, with 355 pupils; Sun- 
 day-schools, 49, with 287 teachers and 2,559 scholars; number of 
 attendants, 10,622 ; chapels, 162. 
 
 Methodism in Germany. The first Wesleyan preacher, C. G. 
 Mil Her, organized societies in Wurtemburg in 1830. The Methodist 
 
STATISTICS OF METHODISM. 717 
 
 Episcopal Church was introduced into Bremen in November, 1849, by 
 Dr. L. S. Jacoby. His first sermon was preached December 23, 1849. 
 The first Sunday-school was organized in Bremen, and the German Book 
 Concern started, in 1850. In 1856 the Methodist Episcopal Conference 
 of Germany and Switzerland was organized by Dr. Jacoby, and included 
 9 traveling and 7 local preachers, 428 members, and 99 probationers. 
 The first number of Der Evangelist was issued May 21, 1850. In 1854 
 Der Kinderfreund, the first Sunday-school paper, was started. 
 
 The statistical summaries of the Methodist Episcopal Conference of 
 Germany and Switzerland for 1880 are as follows: Itinerant preachers, 
 68; local preachers, 59; members in full, 9,444; probationers, 2,377; 
 total lay members, 11,821; baptisms during the year, 846; Sunday- 
 schools, 372; officers and teachers, 1.522; Sunday-school scholars, 
 18,716. 
 
 Our English Wesleyan brethren have one district in Germany, embrac- 
 ing 25 pastoral charges, 30 traveling preachers, 35 lay preachers, and 
 2,117 lay members. 
 
 Methodism in Norway. The first Methodist missionary from 
 the United States, O. P. Petersen, reached Norway in 1853. The 
 Churches were organized into a Conference of the Methodist Episcopal 
 Church in 1876. The statistics in 1880 were as follows: Circuits, 27; 
 preachers, 32; local preachers, 16; full lay members, 2,588; probation- 
 ers, 409; total lay members, 2,997; baptisms during the year, 221; 
 churches, 22; parsonages, 3; value of churches and parsonages, 310,518 
 crowns; Sunday-schools, 42 ; officers and teachers, 311 ; scholars, 2,285. 
 
 Methodism in Denmark. The mission work was successfully 
 organized in 1858 by Rev. C. Willerup at Fredericshald. There were in 
 1879: Missions, 1; local preachers, 4; preaching-places, 44; lay mem- 
 bers, 712; baptisms during the year, 39; Sunday-schools, 14, with 59 
 teachers and 696 scholars. The Conference collections aggregate $2,044. 
 
 Methodism in Italy. Methodism was first introduced into Italy 
 by the preachers of the French Conference in 1852, and a Society was 
 organized at Turin. The British Wesleyan missionary work was begun 
 in 1861, and that of the Methodist Episcopal Church in 1872. The 
 latter Church reported in October, 1880: Missionaries, 1, assistant mis- 
 sionaries, 1, native preachers, 16, total preachers, 18; full lay mem- 
 bers, 570, probationers, 245, total preachers and lay members, 833 : 
 churches, 1, (in Rome,) valued at $19,000 ; parsonages, 1, valued at 
 $3,000; Sunday-schools, 9; number of preaching places, 14. The mis- 
 sion publishes one paper, "La Fiaccola," a monthly. Including the 
 
718 THE WESLEY MEMORIAL 'VOLUME. 
 
 Wesleyans there were in 1880 in Italy 48 Methodist ministers, 2,932 lay 
 members, and 44 churches. Two of these are in Rome and three in 
 Naples. 
 
 Methodism in Bulgaria. The Methodist mission work in Bul- 
 garia was opened by the Methodist Episcopal Church in 1857. Revs. 
 Wesley Prettyman and Albert L. Long were the first missionaries. The 
 statistics of 1879 report 2 American and 4 native Bulgarian ministers, 
 33 lay members, and 2 Sunday-schools. 
 
 Methodism in India. The British Wesleyan Missionary Society 
 opened its first mission in Ceylon in 1813, and in India proper in 1817. 
 The present statistics of that society's work are given on page 704. The 
 Methodist Episcopal missionary work in North India was opened by 
 Rev. William Butler, in North Bengal, in 1856. Rev. William Taylor 
 opened a new mission in Bombay in 1872; and later, initiated extensive 
 Church work in the leading cities of Southern India. So rapidly has the 
 work spread in India that it is now embraced in two Annual Conferences, 
 reporting in 1879 a total of 6 districts, 46 missionaries, 1,780 probation- 
 ers, 2,907 members; total lay members, 4,687: 871 baptisms during the 
 year; 38 churches, and 59 parsonages, valued at $222,072; 205 Sunday- 
 schools, with 637 teachers and 8,993 members; 195 day schools, with 
 340 teachers and 7,097 scholars. 
 
 Methodism in China. The Methodist Episcopal mission work 
 was opened in 1847 by M. C. White and J. D. Collins; that of the Meth- 
 odist Episcopal Church, South, was opened in 1848 by C. Taylor, M.D., 
 and Revs. B. Jenkins and W. G. E. Cunnyngham ; that of the British 
 Wesleyan Missionary Society in 1852 ; that of the United Methodist New 
 Connection in 1872. The United Methodist Free Churches have also a 
 successful mission in China. 
 
 Statistics. In 1879 the Methodist Episcopal Church reported 3 missions, 
 viz. : Foochow, Central China, and North China, with 25 American mis- 
 sionaries and 12 assistants; 86 native preachers; 12 Bible women; 2,370 
 lay me-mbers and probationers ; 266 baptized children ; 25 day schools, 
 with 370 pupils; 53 Sunday-schools, with 907 pupils; 59 chapels and 
 
 18 parsonages, valued at $54,901. In 1880 the British Wesleyan 
 Church reported 2 districts (Canton and Wuchang) and 6 circuits, with 
 
 19 preachers and 353 full members. In 1879 the Methodist Episcopal 
 Church, South, reported in China, 5 missionaries, 8 native preachers, 
 2 women missionaries, 6 Bible women, 19 Sunday-school and 11 day- 
 school teachers, 97 Church members, and 186 scholars in Sunday-schools 
 and 105 in day schools. 
 
STATISTICS OF METHODISM. 719 
 
 Methodism in Japan. In 1873 Rev. Dr. R. S. Maclay as super- 
 intendent, assisted by Revs. J. C. Davison, J. Soper, M. C. Harris, and 
 I. H. Correll, organized the mission work of the Methodist Episcopal 
 Church in Japan, with Yokohama as head-quarters. The statistics of 
 
 1879 gave the following summaries: Missionaries, 8; assistant mission- 
 aries, 5; native helpers, 40; total agents of the Missionary Society, 53: 
 lady missionaries of the Woman's Foreign Missionary Society of the 
 Methodist Episcopal Church, 5, with 5 native assistants; lay members 
 and probationers, 620; day schools, 7, with 346 pupils; Sunday-schools, 
 7, with 773 pupils; churches, 5, valued at $12,500; parsonages, 5, val- 
 ued at $17,500. 
 
 The Methodist Church in Canada has also opened a prosperous mission 
 work at Tokio and Shidzuoka, Japan; but the latest reports of that 
 work have not been received. 
 
 Methodism in Africa. The British Wesleyans sent their first 
 missionaries to Sierra Leone in 1811, and to South Africa in 1814. In 
 
 1880 the minutes of that Church reported a total of 7 districts, 111 cir- 
 cuits, 114 preachers, and 31,935 full members. The Methodist Episco- 
 pal Church organized its work in Liberia in 1833. The Liberia Confer- 
 ence returns of 1879 show 4 districts; 18 preachers; 47 local preachers; 
 2,110 lay members; 29 churches and 3 parsonages, valued at $22,925; 
 30 Sunday-schools, with 221 teachers and 1,560 scholars. The United 
 Methodist Free Churches have also a flourishing mission work in 
 Africa, but the recent statistics are not in hand. 
 
 Methodism in Mexico. Under appointment of the Methodist 
 Episcopal Church Rev. Dr. William Butler organized the mission work 
 in the city of Mexico in the spring of 1873. In the same year the Meth- 
 odist Episcopal Church, South, entered the same field, the early work 
 being supervised by Bishop Keener. In 1879 the Methodist Episcopal 
 statistical summaries were as follows: Missionaries, 6; assistant mission- 
 aries, 6 ; missionaries of Woman's Foreign Missionary Society, 4, assisted 
 by 4 Bible women; missionary teachers, 12; Mexican preachers, 13; lay 
 members, 544 ; pupils of orphan school, 70 ; day-school teachers, 24, 
 with 473 scholars ; Sunday-school teachers, 33, with 479 scholars ; the- 
 ological students, 7 ; churches owned by the mission, 5 ; other preaching- 
 halls, 14 ; parsonages, 5 ; value of Church property, $94,400 ; collections 
 during year, $4,253. 
 
 The Methodist Episcopal Church, South, reported in 1879 in the Cen- 
 tral Mexican Mission 30 stations, 14 preachers, 531 members, and 15 
 Sunday-schools, 8 day schools, with 186 Sunday-school scholars and 
 
720 THE WESLEY MEMORIAL VOLUME. 
 
 105 scholars in day-schools. In its Central Mexican Mission, (along 
 the Rio Grande,) 13 stations, 14 missionaries, 651 members, 4,800 church 
 attendants, 25 Sunday-schools, and 472 scholars. 
 
 lli'llimlisiii in South America. The first Methodist Church 
 was planted in Buenos Ayres in 1835 by Rev. F. E. Pitts. There are 
 now three principal missions, viz. : at Buenos Ayres, Montevideo, and 
 Rosaiio. The latest summaries show 3 missionaries and 3 assistants; 
 6 missionaries sent by the Woman's Foreign Missionary Society. There 
 were also 3 native preachers and 6 local preachers ; 693 lay members ; 
 3 churches and 1 parsonage, valued at $61.000; 12 Sunday-schools, with 
 58 officers and teachers and 770 scholars. In 1879 Rev. William Taylor 
 visited the western coast of South America, and opened schools and 
 missions in several of the principal towns in Peru and Chili, and a year 
 later repeated this work in Brazil. The Methodist Episcopal Church, 
 South, has stations at Rio de Janeiro and Piracruca, with two mission- 
 aries and 36 members. 
 
 Methodism in the United States. The first Methodist Soci- 
 ety in America was organized in New York in October, 1776, by Philip 
 Embury, a Wesleyan local preacher. Not far from the same time 
 Robert Strawbridge, also a local preacher, began preaching in Frederick 
 County, Md. Two years later, on the last Sunday in October, 1778, the 
 John-street Church (then named Wesley Chapel) was dedicated. The 
 present Methodist organizations in the United States, with their latest 
 reported statistical summaries, are briefly represented below. 
 
 METHODIST EPISCOPAL CHURCH. Organized out of the previous Wes- 
 leyan Methodist Societies at the " Christmas Conference," 1784. Statistics 
 for 1879: Annual Conferences, (in 1880,) 95; missions not included in An- 
 nual Conferences, 8 home missions and 9 foreign missions; bishops, 13; 
 itinerant preachers, 11,636; local preachers, 12,475; lay members and 
 probationers, 1,700,302; adult baptisms during 1879, 63,218, infant 
 baptisms during year, 56,565, total baptisms for year, 119,783; church 
 edifices, 16,955 ; value of churches, $62,520,417; parsonages, 5,689; 
 value of parsonages, $8,435,092; total value of churches and parsonages, 
 $70,955,509; Sunday-schools, 20,359; officers and teachers, 217,967; 
 Sunday-school scholars, 1,449,315; missionary receipts for the year, 
 $551,859 30; Woman's Foreign Missionary Society, $66,843 69; Church 
 Extension Board, $110,653 98; Freedmen's Aid Society, $75,260 76; 
 total Conference collections, $882,278 91. 
 
 METHODIST EPISCOPAL CHURCH, SOUTH. This Church was organized 
 at a convention of delegates from the Southern Conferences of the Meth- 
 
STATISTICS OF METHODISM. 721 
 
 odist Episcopal Church, held in Louisville, Kentucky, May 1, 1845. 
 The first General Conference was held in 1846. Statistics for 1879: 
 Bishops, 6 ;* Annual Conferences, 39 ; missions not included in Annual 
 Conferences, 3; itinerant preachers, 3,867; local preachers, 5,832; white 
 members, 816,294, colored members, l,251,t Indian members, 4,931, 
 total members, 822,476 ; total preachers and lay members, 832,175: 
 adult baptisms during year, 49,798, infant baptisms during year, 28,011, 
 total baptisms during year, 77,809; Sunday-schools, 8,941; Sunday- 
 school teachers and officers, 58,528; Sunday-school scholars, 421,137; 
 collections for Conference Claimants, $66,833 62; collections for mis- 
 sions, $129,713 47. The Church South has missions in China, Mexico, 
 and Brazil. (See p. 711.) 
 
 OTHER METHODIST EPISCOPAL CHURCHES IN THE UNITED STATES. 
 The space allowed for this article compels the writer to omit the his- 
 toric and statistical notes prepared concerning the other branches of the 
 great Methodist family in the United States, except such as are given in 
 the General Summary of Methodist Churches on page 714. 
 
 Methodist Churches of Canada. In 1828 the Methodist 
 Episcopal Church in Canada organized in a separate jurisdiction from 
 the Church in the United States. The Canada Wesleyan Conference in 
 
 1833 changed its polity and became affiliated with the British Wesleyan 
 Conference. In 1874, by a union of the Wesleyan and New Connection 
 Conferences with the Wesleyan Conference of Eastern British America, 
 the METHODIST CHURCH OF CANADA was organized. The statistics of 
 1880 show 6 Annual Conferences, with a total of 1,182 traveling minis- 
 ters, 861 circuits, 122,627 lay members, 3,486 preaching-places, 1,802 
 Sunday-schools, 16,216 officers and teachers, and 126,818 scholars. 
 Soon after the Canada Conference (in 1833) became affiliated with the 
 British Wesleyan Conference, about one twelfth of the body, with a 
 number of preachers, declined connection with the latter body, and in 
 
 1834 reorganized the METHODIST EPISCOPAL CHURCH OF CANADA. The 
 statistics for 1880 furnish the following summaries: Annual Confer- 
 ences, 3 ; bishops, 1 , districts, 10 ; itinerant preachers, 281 ; local 
 preachers, 299; deaths, 307; members, 28,070; church edifices, 536; 
 parsonages, 130; value of churches and parsonages, $1,372,510; number 
 of Sunday-schools, 423; officers and teachers, 3,591; scholars, 25,119. 
 
 * Exclusive of Bishpp Doggett, who died October 25, 1880. 
 f Most of the colored members have been absorbed in the Colored Methodist 
 Episcopal Church. 
 
722 
 
 THE WESLEY MEMOEIAL VOLUME. 
 
 GENEEAL SUMMAEY OF METHODISTS. 
 
 The following summaries have been compiled from the latest official 
 statistics reported by the several branches of the great Wesleyan Meth- 
 odist family. Those of the Methodist Episcopal Church are to January 
 1, 1880, and include the official numerical returns of the autumnal 
 Conferences of 1879. Those of the Methodist Episcopal Church, South, 
 are for 1879. Those of the Canadian, British, and affiliating Confer- 
 ences are for 1880. In two or three of the Churches the numbers of 
 local preachers are "estimated;' 1 but in each of those by distinguished 
 members of large observation in the respective denominations! 
 
 I. EPISCOPAL METHODISTS IN UNITED STATES. 
 
 Methodist Episcopal Church 11,636 
 
 Methodist Episcopal Church, South 3,549 
 
 African Methodist Episcopal Church 1,418 
 
 Methodist Episcopal Zion Church 1,500 
 
 Colored Methodist Episcopal Church 638 
 
 Evangelical Association 839 
 
 United Brethren 2,152 
 
 Union American Methodist Episcopal Church 101 
 
 Local 
 Preachers. 
 
 12,475 
 
 5,832 
 
 3,168 
 
 2,500 
 
 683 
 
 585 
 
 "22 
 
 Total Episcopal Methodists in United States. 21,833 
 II. NON-EPISCOPAL METHODISTS IN UNITED STATES. 
 
 Methodist Protestant Church. . . 
 
 American Wesleyan Church 
 
 Free Methodist Church 
 
 Primitive Methodist Church 
 
 Independent Methodist Church, 
 
 1,314 
 
 250 
 
 271 
 
 196 
 
 24 
 
 925 
 200 
 328 
 162 
 
 Lay 
 Members. 
 
 1,700,302 
 828,301 
 214,808 
 190,900 
 112,300 
 112,197 
 154,796 
 2,550 
 
 25,265 3,316,154 
 
 113,405 
 
 25,000 
 
 12,642 
 
 3,210 
 
 12,550 
 
 Total Non-Episcopal Methodists in U. S 2,055 1,610 '166,807 
 
 III. METHODISTS IN CANADA. 
 
 The Methodist Church of Canada 1,190 3,537 122,955 
 
 Methodist Episcopal Church of Canada 282 299 28,070 
 
 Primitive Methodist Church 96 270 8,222 
 
 Bible Christian Church 73 197 7^254 
 
 British Methodist Episcopal Church (Colored) 41 20 2^100 
 
 Total Methodists in Canada 1,682 4,323 168,60] 
 
 IV. METHODISTS IN GREAT BRITAIN AND MISSIONS. 
 
 British Wesleyan Methodists in Great Britain 1,914 18,711 402,520 
 
 " " Missions 485 5,600 96,824 
 
 Primitive Methodists 1,142 15,517 182,691 
 
 New Connection Methodists 177 1,149 30,853 
 
 Wesleyan Reform Union 18 611 7,728 
 
 United Free Methodists 431 3,469 79,477 
 
 Bible Christians (including Australia) 234 1,874 21,292 
 
 Welsh Calvinistic Methodists 565 1,560 119,809 
 
 Total Methodists in Great Britain and Missions 4,966 48,691 940,194 
 
STATISTICS OF METHODISM. 
 
 723 
 
 Y. WESLEYAN AFFZLIATING CONFERENCES. 
 
 Member*. 
 
 Irish Wesleyan Conference .................... 244 1,800 2.5,186 
 
 French Wesleyan Conference .................. 29 ____ 1,844 
 
 Australasian Conference ................ " ...... 433 3,771 69,297 
 
 Total in Wesleyan Affiliating Conferences.. . 706 5,571 96,327 
 
 GRAND TOTAL OF MINISTERS AND LAY MEMBERS. 
 
 Methodists in Churches in United States ........ 23,888 26,875 3,482,961 
 
 Dominion of Canada ........... 1,682 4,323 168,611 
 
 " Great Britain and Missions ..... 4,966 48,691 940,194 
 
 ' Affiliating Conferences ........ 706 5,571 96,327 
 
 Grand total of Methodists in 1880 .......... 31,242 85,460 4,688,093 
 
 NOTE. Total Methodist population, (estimated,) 23,440,465. 
 
 GENERAL COMPARATIVE RELIGIOUS STATISTICS IN UNITED STATES. 
 
 Ministers. Lay Members. 
 
 All Methodists in the United States, January 1, 1879 ....... 23,888 3.506,891 
 
 All Baptists in the United States ....................... 20.292 2,656,221 
 
 All Presbyterians in the United States ................... 8.301 897,598 
 
 All Lutherans in the United States ...................... 2,976 808,428 
 
 All Congregatiorialists (including Unitarians) ............. 3,496 375,654 
 
 All Protestant Episcopalians (including Reformed Episcopal) 3,147 321,367 
 
 All Universalists ................. ..................... Til 37,500 
 
 NOTE. In the number of Ministers here given the Local Preachers are not. included. 
 The Methodist Local Preachers (many of whom are ordained, and a large number have 
 been pastors of Churches) number in the United States 25,498. The total number of Meth- 
 odist preachers in the United States in 1879 (not including other countries) was 48,526. 
 
 STKENGTH OF METHODISM BY STATES. 
 
 The space in this volume appropriated to this article will 
 not permit the insertion of tabulated statistics showing the 
 strength of the Churches in the several States in the United 
 States in comparison with other denominations. The writer 
 has before him the official " Census of the State of ]New York 
 for 1875," recently issued by the State authorities at Albany, 
 and as the figures therein were compiled by impartial 
 agents, and are later by five years than any similar statistics 
 from other States, they are selected and inserted in full. They 
 show the relative strength of the various religious denomina- 
 tions in the Empire State, and indicate a fair average class of 
 facts which would appear in similar statistics from a consider- 
 able number of the great States of the Union. Indeed, in 
 some of the States, especially in the South and "West, the 
 
724 
 
 THE WESLEY MEMOKIAL VOLUME. 
 
 aggregate strength of Methodism would appear to even greater 
 relative advantage than it does in the State of New York. 
 
 DENOMINATIONS IN STATE. 
 
 Organ- 
 izati'n* 
 
 Edi- 
 fices. 
 
 Sittings. 
 
 Member- 
 ship. 
 
 Property. 
 
 Aunual 
 Amo'iit Paid 
 for Salaries 
 of Clergy. 
 
 Ch'ch Edifices, 
 with Lots. 
 
 Other Real 
 Estate. 
 
 Methodist Episcopal 
 African M E 
 
 1,785 
 48 
 5 
 17 
 60 
 1 
 15 
 2 
 5 
 4 
 89 
 52 
 
 2,083 
 
 823 
 109 
 26 
 
 1,766 
 47 
 5 
 17 
 60 
 1 
 15 
 2 
 5 
 4 
 85 
 52 
 
 619.882 
 14,065 
 2,075 
 4.975 
 17.595 
 175 
 8,531 
 900 
 1,250 
 S70 
 22,685 
 13,175 
 
 180,782 
 3,261 
 111 
 1,090 
 5,786 
 5 
 884 
 205 
 217 
 180 
 3,716 
 2,718 
 
 $14,566,397 
 274,800 
 20,700 
 74,500 
 487,200 
 1,000 
 28.300 
 48,500 
 7,300 
 4.400 
 234,260 
 148,300 
 
 $2,428,475 
 16.400 
 500 
 8,050 
 49,650 
 50 
 3,245 
 8,000 
 1.700 
 1,500 
 27,700 
 15,850 
 
 $1,187,885 
 19,095 
 2,100 
 5,294 
 33,935 
 150 
 5,005 
 1,500 
 1,800 
 750 
 80,538 
 17,464 
 
 African M. E. Zion .. . 
 
 Calvin istic Methodist 
 Evangelical Association.. 
 Independent Methodist.. 
 Methodist Protestant 
 Primitive Methodist 
 Reformed Methodist 
 United Brethren in Christ 
 Free Methodist 
 Wesleyan Methodist 
 
 Total Methodist 
 
 2,059 
 
 812 
 102 
 26 
 
 700,678 
 
 813,653 
 29,850 
 8,305 
 
 198,900 
 
 100,886 
 6.051 
 8,335 
 
 $15,845,657 
 
 $8,371,800 
 284,600 
 76,150 
 
 $2,561,120 
 
 $648.375 
 43,225 
 5,475 
 
 $1,255,016 
 
 $630.391 
 38,190 
 ' 10,178 
 
 Baptist 
 
 Freewill Baptist 
 Seventh-Day Baptist 
 
 Total Baptist 
 
 953 
 
 716 
 55 
 23 
 
 940 
 
 708 
 55 
 23 
 
 351,308 
 
 838.442 
 24,970 
 9,250 
 
 109,972 
 
 111,660 
 9,015 
 8,023 
 
 $8,732,550 
 
 $16,590,300 
 564,100 
 356,700 
 
 $697,075 
 
 $2,523,870 
 86,625 
 9,075 
 
 $678,759 
 
 $950,770 
 61,710 
 23,650 
 
 Presbyterian 
 
 United Presbyterian 
 Beforined Presbyterian . . 
 
 Total Presbyterian .... 
 Friends, Hicksite 
 
 794 
 
 22 
 24 
 45 
 
 91 
 
 561 
 258 
 237 
 201 
 147 
 115 
 102 
 26 
 14 
 13 
 11 
 10 
 10 
 7 
 7 
 8 
 2 
 2 
 2 
 1 
 613 
 46 
 
 6,320 
 
 786 
 
 22 
 24 
 44 
 
 90 
 
 552 
 257 
 235 
 200 
 147 
 113 
 100 
 26 
 13 
 18 
 11 
 16 
 10 
 7 
 6 
 3 
 2 
 2 
 2 
 1 
 609 
 43 
 
 372,662 
 
 10,650 
 6,750 
 11,705 
 
 123,698 
 
 1,583 
 
 987 
 2,394 
 
 $17,511,100 
 
 346.100 
 68.650 
 221,200 
 
 $2,619,570 
 
 14,850 
 700 
 14,900 
 
 $30,450 
 
 2,984,620 
 402,700 
 2,168,325 
 453,360 
 20,950 
 38,300 
 25,500 
 700 
 3.425 
 6.500 
 18,900 
 
 $1,041,130 
 
 Orthodox 
 
 
 Not specified 
 
 
 Total Friends 
 
 
 
 29,105 
 
 226,092 
 107,847 
 109,815 
 77,731 
 43,515 
 41,978 
 28,555 
 8,340 
 2,992 
 5,970 
 4,610 
 8,560 
 2,515 
 2,120 
 1,575 
 2.000 
 880 
 850 
 800 
 800 
 887,226 
 25,446 
 
 4,964 
 
 78,515 
 30,922 
 35,397 
 84,439 
 7,747 
 9,651 
 6,270 
 2,330 
 609 
 3,699 
 1,821 
 2,477 
 663 
 244 
 206 
 826 
 
 ""84 
 
 61 
 53 
 
 * 518,714 
 5,775 
 
 $635,950 
 
 21,616,750 
 3,210,300 
 5,770,298 
 2,010,000 
 682.100 
 1.413,400 
 247,920 
 111,700 
 28,150 
 68,300 
 85,000 
 817,000 
 163,400 
 73,500 
 158,800 
 85,000 
 40,000 
 5,600 
 700 
 4,500 
 18,301,590 
 3,536,500 
 
 Protestant Episcopal . . . 
 Congregational 
 Refo'ed(Dut.)Ch. in U 8. 
 Evangelical Lutheran. .. 
 Union 
 
 810,872 
 265,045 
 301,240 
 -.86,658 
 37,796 
 36,280 
 34,991 
 15,265 
 8,250 
 8,425 
 9,300 
 46,000 
 5,800 
 8,900 
 8,100 
 
 Universalist 
 
 Christian Connection . . . 
 Campbellites 
 
 Second Adventists 
 United Evangelical Ch'ch 
 Reformed Church in U.S. 
 Unitarian 
 
 Moravian 
 
 20.250 
 2.000 
 5,000 
 
 True Reformed Dutch Ch. 
 New Jerusalem Church. . 
 Shakers 
 
 Independent 
 
 
 2,900 
 
 Seventh-Day Adventists. 
 Mennouites 
 
 Advent Chris. Association 
 Roman Catholic 
 
 650 
 
 
 
 600 
 
 467,814 
 79,590 
 
 4,366,490 
 65,500 
 
 Jewish 
 
 Grand total in New York 
 
 6.243 
 
 2,537,470 
 
 1,177,470 
 
 $101,105,765 
 
 $16,491,885 
 
 $5,308,231 
 
 * The Roman Catholic Church counts in its membership the whole of its pnpulntinn includ- 
 ing men, women, and children, irrespective of practical religion or age. Hence the numerical 
 returns of that denomination are not to be considered in any equitable comparison between the 
 leading Churches of the country. 
 
 The remarkable relative success of Methodism thus far in 
 this and in other countries imposes upon her ministers and 
 members corresponding obligations of continued loyalty to her 
 " doctrines," " polity," and " usages." His signis vincemus. 
 
APPENDIX. 
 
 IN 1875, while the Rev. Alexander M. Wynn was pastor of the 
 Wesley Chnrch, in Savannah, Ga., he happily conceived the idea 
 of building the Wesley Monumental Church. Mr. Wynn early 
 conferred with his presiding elder, the editor of this volume, who 
 gave to the scheme his unqualified commendation. Its warm 
 approval by the Quarterly Conference composed of Wesley 
 Church and Trinity Church was soon most heartily given. It 
 was, from the first, decided to make the enterprise a connectional 
 and ecumenical one, and that all Methodists, who honor the name 
 of John Wesley, should be invited to tike part in it. It was con- 
 fidently believed that it would prove a pledge of fraternal union 
 between the various branches of the great Methodist family, and 
 bring them into closer fellowship. In this spirit the enterprise 
 was begun, and in this spirit it has been steadily carried on. In 
 our godly judgment, as we believe, no Church scheme was ever 
 more fully baptized by prayer and faith, or begun with an eye 
 more single to the glory of God, whose servant John Wesley was, 
 and the general good of that Methodism which he founded and 
 bequeathed to his followers. 
 
 Solicited by the Quarterly Conference in Savannah, and urged 
 by his presiding Bishop, George Foster Pierce, D.D., LL.D., the 
 editor of this volume entered upon the task of uniting in this 
 enterprise the Methodisms of the world. For two years his efforts 
 were purely tentative only a part of his time taken from his 
 regular pastoral labors being devoted to it. This was kept up, at 
 intervals, until the meeting of the General Conference of the 
 Methodist Episcopal Church, South, held at Atlanta, Ga., May, 
 1878. At that General Conference the Monumental Church 
 received the unanimous approval of that great body, and the 
 editor who writes these lines was appointed, commissioned, and 
 sent to the various Methodisms of the world to solicit the co- 
 operation of them all. In so doing the General Conference gave 
 the highest assurance of the connectional and ecumenical char- 
 
726 THE WESLEY MEMORIAL VOLUME. 
 
 acter of the work. For what sectional or merely local Church, by 
 any possibility, could have secured such approval from the Gen- 
 eral Conference? Thus commissioned, the editor began anew his 
 labors, and with what success the following papers will show : 
 
 I. FROM THE METHODIST EPISCOPAL CHURCH, SOUTH. 
 
 To build a befitting monument in honor of our great founder we ask the 
 friends of Christ and of Methodism every-where to help us, believing that now 
 is pre-eminently a fitting time, and that Savannah is, beyond all others, the place in 
 America to erect such a Christian memorial of mutual fellowship, fraternity, and 
 love. 
 
 A. M. WYNN, Pastor Wesley Church, Savannah, 
 E. H. MYERS, Pastor Trinity Church, Savannah, 
 J. 0. A. CLARK, Presiding Elder, Savannah District, 
 LOVICK PIERCE, South Georgia Conference, 
 CHARLES F. DEEMS, Church of the Strangers, New York City, 
 J. HOLDICH, Secretary American Bible Society. 
 R. PAINE, 
 GEORGE F. PIERCE, 
 H. H. KAVANAUGH, 
 W. M. WIGHTMAN, 
 
 D. S. DOGGETT, 
 
 H. N. M'TYEIRE, 
 J. C. KEENER, 
 Bishops of the Methodist Episcopal Church, South. 
 
 The South Georgia Conference, Methodist Episcopal Church, South, December, 
 1875, passed the following preamble and resolutions: 
 
 Whereas, It is proposed to erect in the city of Savannah, Ga., a monument to 
 the memory of John Wesley, the illustrious founder of Methodism, in the form of 
 a beautiful and commodious church edifice, to be called the Wesley Monumental 
 Church ; and 
 
 Whereas, Such a building has been commenced and is in course of erection, 
 with the promise of completion at no distant day ; and 
 
 Whereas, This enterprise is one which appeals strongly to every Methodist 
 heart, and should awaken a feeling of interest in every member of the Church 
 which bears his honored name ; 
 
 Resolved, 1. That the erection of such a monument meets with the cordial ap- 
 proval of this Conference, and that we commend this enterprise to the favorable 
 consideration of our ministers and members throughout the South Georgia Confer- 
 ence, and bespeak for it their generous co-operation and assistance. 
 
 2. That we gratefully recognize and appreciate the favor with which this enter- 
 prise has been met by our brethren of the Methodist Episcopal Church and Wes- 
 leyan Methodist Church, and the material aid which has been given by them. 
 
 3. That we commend to the generous sympathies of Methodists throughout the 
 world the pastor of this Church, or any other person properly authorized to repre- 
 sent its interests and solicit aid in bringing to a successful completion this fitting 
 testimonial of our love and veneration for the memory of John Wesley. 
 
APPENDIX. 727 
 
 4. That the Presiding Bishop be requested to give Rev. Dr. J. 0. A. Clark such 
 an appointment as will enable him to give a large part of his time to the interests 
 of this Church. 
 
 D. S. DOGGETT, Presiding Bishop. 
 
 5. D. CLEMENTS, Secretary. 
 
 At the late General Conference of the Methodist Episcopal Church, South, held 
 at Atlanta, Ga., U. S. A., May 1-25, 1878, the following resolutions were heartily 
 and unanimously adopted : 
 
 Resolved, 1. That the General Conference of the Methodist Episcopal Church, 
 South, in General Conference assembled at Atlanta, Ga., May 9, 1878, indorse the 
 Wesley Monumental Church at Savannah, Ga., and commend it to Methodists the 
 world over as an enterprise eminently proper and meeting our hearty approval. 
 
 2. That the bishops 'be and are hereby authorized, when they deem it expedient, 
 to appoint an agent to represent this memorial church to Wesley, and to solicit 
 the aid of Methodists every- where to bring it to an early completion. 
 ^In accordance with the action of the General Conference, it was announced to 
 the Conference that the Rev. J. 0. A. Clark, D.D., LL.D., was set apart and com- 
 missioned for the special work contemplated in the above resolutions. 
 
 THOMAS 0. SUMMERS, Secretary. 
 
 To the Methodists of the Untied States, the Canadas, Great Britain, and Ireland, 
 
 greeting : 
 
 Know, therefore, that by the authority of the General Conference, and with the 
 consent and approval of the College of Bishops, I, as the bishop presiding in the 
 South Georgia Annual Conference, have appointed the Rev. J. 0. A. Clark, D.D., 
 LL.D., agent for the Wesley Monumental Church at Savannah, Ga. 
 
 Dr. Clark is an effective member of the South Georgia Annual Conference, a 
 brother worthy and well beloved, and is hereby commended to your confidence, 
 sympathy, and co-operation. Receive him in the name of our Lord ; and for the 
 sake of our common Methodism and the name of the great and good Wesley 
 whom we venerate as you do help him in the work to which fie has been ap- 
 pointed. 
 
 The grace of our Lord Jesus Christ be with you. 
 
 Signed by the authority of the General Conference of the Methodist Episcopal 
 Church, South, the College of Bishops authorizing and approving. 
 
 GEORGE F. PIERCE, 
 One of the Bishops of the Methodist Episcopal Church, South. 
 
 ATLANTA, Ga., U. S. A., May 25, 1878. 
 
 Besides the above general commission a special commission was given to the 
 Wesleyan Conference of Great Britain, which was presented to the Conference at 
 Bradford. 
 
 II. FROM THE METHODIST EPISCOPAL CHURCH. 
 
 ROUND LAKE, N. Y., July 9, 1 875. 
 To whom these may come, greeting : 
 
 The bearer, the Rev. Dr. J. 0. A. Clark, by proper authority, represents the 
 proposition of the Methodist Episcopal Church, South, in Savannah, Ga., to build 
 in that city a Wesley Monumental Church. 
 
728 THE WESLEY MEMORIAL VOLUME. 
 
 We think the proposal a beautiful and very important one. We cordially com- 
 mend it to all Methodists everywhere, especially to those of the Methodist Episco- 
 pal Church, and bespeak for it their sympathy and financial assistance. 
 
 E. S. JANES, 
 
 W. L. HARRIS, 
 
 THOMAS BOWMAN, 
 
 I. W. WILEY, 
 
 R. S. FOSTER, 
 
 E. G. ANDREWS, 
 Bishops of the Methodist Episcopal Church. 
 
 At a meeting of the Board of Trustees of the Round Lake Camp-meeting Asso- 
 ciation, held at Round Lake, July 10, 1875, the following preamble and resolution 
 were unanimously adopted : 
 
 Whereas, It is contemplated to erect a Monumental Church at Savannah, Ga., 
 to commemorate the scene of Wesley's earliest and only labors in America, an en- 
 terprise in which the whole family of Methodism throughout the world will be 
 appealed to, 
 
 Resolved, That we depart from a fixed rule of this Association, prohibiting all 
 financial collections on these grounds, in this exceptional instance, which can never 
 again occur, and that we heartily invite all like-minded to participate in this most 
 filial and worthy undertaking, and to present their offerings to our esteemed 
 brother, Rev. Dr. Clark, the representative of the Savannah Church. 
 
 JOSEPH HILLMAN, President. 
 
 W. S. KELLET, Secretary. 
 
 At the Round Lake Camp-meeting a collection was taken up for the church in 
 Savannah. The late Bishop Janes, then senior Bishop, introduced the subject in 
 the name of the trustees of the Association, and headed the subscription, which 
 was conducted by the Rev. Dr. Ives. Nearly $1,500 was the result. There were 
 also several special pledges. A gentleman of Troy promised the altar railing ; 
 Mrs. Dr. Newman the Bible ; Mrs. Hillman the Hymn Book ; Mrs. Bishop Simpson 
 the communion service ; and Mrs. Dr. Sewall, of Baltimore, pledged the ladies of 
 the North to furnish the auditorium. In this work Mrs. Sewall will be assisted by 
 Mrs. Governor Wright, of New York ; Mrs. Dr. Newman, of New York ; Mrs. Hill- 
 man, of Troy ; Mrs. General Fisk, of St. Louis ; Mrs. Bishop Simpson, of Philadel- 
 phia ; Mrs. President Hayes, of Washington City, and others. 
 
 At a meeting of the Philadelphia Camp-meeting Association, held at Chester 
 Heights, July 22, 1875, the following action was taken: 
 
 Resolved, That we assure Dr. Clark of our full sympathy in the Monumental 
 Church to Rev. John Wesley. We regard this effort to perpetuate the memory of 
 our illustrious founder under God as worthy of the aid and co-operation of all 
 lovers of our common Methodism. 
 
 We most cordially recommend Dr. Clark and the Wesley Monumental Church to 
 the liberality of our friends and brethren here and in all parts of the country. 
 
 J. B. M'CULLOUGH, President. 
 
 T. A. FERNLEY, Secretary. 
 
APPENDIX. 729 
 
 At the General Conference of the Methodist Episcopal Church, at Baltimore, the 
 following was given : 
 
 BALTIMORE, May 30, 1876. 
 To whom these may come, greeting : 
 
 We heartily approve the indorsement of the Wesley Monumental Church now 
 building in Savannah, Ga. by our colleagues at Round Lake, July 9, 1875, and, 
 with them, think the proposal " a beautiful and very important one," and cordially 
 commend it to the sympathy and liberality of Methodists every-where, and espe- 
 cially to those of the Methodist Episcopal Church. 
 
 L. SCOTT, 
 M. SIMPSON, 
 G. HAVEN, 
 S. M. MERRILL, 
 JESSE T. PECK, 
 Bishops of the Methodist Episcopal Church. 
 
 From the Fraternal Messengers of the Methodist Episcopal Church to the Wes- 
 leyan Conference at Bradford, England : 
 To the Methodists of Great Britain and Ireland, greeting : 
 
 The Rev. J. 0. A. Clark, D.D., LL.D., a member of the South Georgia Confer- 
 ence of the Methodist Episcopal Church, South, of the United States of America, 
 with a commission from his General Conference, held at Atlanta, Ga., May, 1878, 
 is endeavoring to procure from those who cherish the name of John Wesley, 
 wherever they may live, contributions to aid in the erection of a substantial me- 
 morial church in Savannah, Ga., where John Wesley lived and preached two years, 
 anoj tried several of the methods afterward more fully developed in Great Britain 
 and America. 
 
 Dr. Clark's enterprise has already reached a good degree of success, and in due 
 time will, without doubt, be completed. Savannah is a large and growing city, 
 and this church will be a memorial, and also practically and constantly useful. 
 Numbers of the Methodist Episcopal Church in the North have contributed toward 
 it ; and already the presentation of the object in different parts of our country has 
 had a marked effect in reviving and deepening the fraternity of the two great 
 Methodist Churches in America. 
 
 We shall be glad to see the memorial church completed by contributions from 
 all lands where John Wesley's work is known and admired. 
 
 THOMAS BOWMAN, 
 E. 0. HAVEN, 
 Fraternal Delegates from the Methodist Episcopal Church to the 
 
 Wesleyan Conference of Great Britain, at Bradford. 
 
 LONDON, August 20, 1878. 
 
 III. FROM GEORGIA'S SENATORS AND REPRESENTATIVES IN THE UNITED STATES 
 
 CONGRESS. 
 
 WASHINGTON, D. C., March 17, 1876. 
 
 We, the undersigned, members of the Forty-fourth Congress from the State of 
 Georgia, take great pleasure in recommending the Wesley Monumental Church, 
 now building in Savannah, Ga., to the memory of John Wesley, the founder of 
 Methodism, and solicit for it the sympathy and financial aid of the people of these 
 
730 THE WESLEY MEMORIAL VOLUME. 
 
 United States every-where, north and south, east and west, believing it to be an 
 enterprise eminently worthy, and pre-eminently calculated to develop and foster 
 that fraternal spirit, the return of which to all parts of our common country all 
 good men desire to see. 
 
 T. M. NORWOOD, U. S. Senator, 
 J. B. GORDON, U. S. Senator, 
 JULIAN HARTUIDOK, M. C., First District, 
 WILLIAM E. SMITH, M. C., Second District. 
 PHILIP COOK, M. C., Third District, 
 J. R. HARRIS, M. C., Fourth District, 
 J. H. BLOUNT, M. C., Sixth District, 
 W. H. FELTON, M. C., Seventh District, 
 BENJAMIN II. HILL, M. C., Ninth District. 
 
 IV. FROM THE PRESIDENT OF THE UNITED STATES OF AMERICA. 
 
 EXECUTIVE DEPARTMENT, 
 WASHINGTON, June 22, 1878. 
 
 Mr DEAR SIR : I have the pleasure of introducing to you the Rev. Dr. Clark, of 
 Georgia. He is a distinguished clergyman of the Southern Methodist Episcopal 
 Church, and is about to go abroad in the interests of an enterprise connected with 
 the Church. I will esteem it a favor personal to myself if you can aid him. 
 
 Sincerely, R. B. HAYES. 
 
 Hon. JOHN WELSH, Minister to England. 
 
 V. FROM THE SECRETARY OF STATE OF THE UNITED STATES OF AMERICA. 
 
 DEPARTMENT OF STATE, 
 WASHINGTON, D. C., June 25, 1878. 
 To the Diplomatic and Consular Officers of the United States : 
 
 GENTLEMEN : I take pleasure in introducing to your acquaintance the Rev. Dr. 
 J. 0. A. Clark, of Macon, Ga., who is about proceeding abroad on a commission 
 from the Methodist Episcopal Church, South, to the Wesleyan Conference of Great 
 Britain. 
 
 I beg to commend Dr. Clark to such courtesies on your part as may be in your 
 power, not inconsistent with your official duties. 
 
 I am, gentlemen, your obedient servant, W. M. EVARTS. 
 
 VI. FROM THE METHODIST PROTESTANT CHURCH OF THE UNITED STATES. 
 
 LYNCHBUROH, VA., April 16, 1879. 
 Rev. J. 0. A. Clark, D.D., LL.D. : 
 
 DEAR SIR AND BROTHER : Allow us the pleasure of presenting to you the fra- 
 ternal greetings of the Methodist Protestant Church in connection with your laud- 
 able enterprise of erecting a memorial church in Savannah, Ga., and to assure you 
 that our Church is sensitively observant, not only of every thing pertaining to our 
 holy Christianity, but of every thing that relates to our cherished Methodism; 
 and that in common with every other branch of the Methodist family, the mem- 
 bers of the Methodist Protestant Church will be highly gratified with your com- 
 plete success. 
 
APPENDIX. 731 
 
 The appropriateness of such a monument to the ministry of Mr. Wesley in 
 Savannah must be apparent to all, and will be duly appreciated wherever Method- 
 ism is known. For who can tell what Methodism owes to the providential asso- 
 ciation of the Wesley brothers with the Moravian immigrants, who accompanied 
 them in their mission to our American shores ? 
 
 May our common Methodism never cease to be " Christianity in earnest." 
 Yours in the gospel of our Lord Jesus Christ, 
 
 L. W. BATES, President. 
 G. B. M'ELROY, Secretary. 
 
 VII. FROM THE AFRICAN METHODIST EPISCOPAL CHURCH OF THE UNITED STATUS. 
 
 ROOMS OF THE BISHOPS' COUNCIL OF THE 
 
 AFRICAN METHODIST EPISCOPAL CHURCH, 
 
 BALTIMORE, MD., April 25, 1879. 
 
 Having been informed through the agency of the Rev. J. 0. A. Clark, D.D., 
 LL.D. of the purpose and plans of the Methodist Episcopal Church, South, to 
 erect a monumental house of worship in the city of Savannah, Ga., commemorative 
 of the life and work of the apostolic Wesley and our common Methodism, and 
 deeming the enterprise admirably adapted to fraternize all the branches of the 
 great Methodist family ; 
 
 We, the Bishops of the African Methodist Episcopal Church, do hereby indorse 
 the enterprise; and, looking forward with pleasure to its ultimate success, we 
 earnestly wish it God-speed. 
 
 In testimony whereof we severally subscribe our names. 
 
 DANIEL A. PAYNE, Senior Bishop, 
 ALEXANDER W. WEYMAN, 
 JABEZ P. CAMPBELL, 
 JAMES A. SHORTER, 
 T. M. E. WARD, 
 JOHN M. BROWN. 
 
 VIII. FROM THE COLORED METHODIST EPISCOPAL CHURCH OF AMERICA. 
 
 MACON, GA., December 18, 1878. 
 
 We, the undersigned, take great pleasure in recommending the Wesley Monu- 
 mental Church, now building in Savannah, Ga., as an appropriate and eminently 
 worthy memorial of John Wesley, the founder of our common Methodism. 
 
 W. H. MILKS, 
 J. A. BEEBE, 
 L. H. HOLSEY, 
 ISAAC LANE, 
 JBishops of the Colored Methodist Episcopal Church of America. 
 
 IX. FROM THE METHODIST CHURCH OF CANADA. 
 
 MONTREAL, January 81, 1870. 
 
 MY DEAR DR. CLARK : The scheme to erect a memorial church in the city of 
 Savannah has, from the very first, been to me full of interest, as tending to honor 
 the name of the beloved founder of Methodism. For evermore is the name of 
 46 
 
732 THE WESLEY MEMORIAL VOLUME. J 
 
 Savannah sacred in our Methodist annals as the place where the heroic spirit of 
 "Wesley began to be trained for that magnificent work which, under God, he subse- 
 quently accomplished. I am confident that the sympathies of the Methodist Church 
 of Canada are with you in your great and noble work. 
 Wishing you every success, I am yours, etc., 
 
 GEORGE DOUGLASS, 
 
 President of the General Conference 
 
 of the Methodist Church of Canada. 
 
 X. FROM THE METHODIST EPISCOPAL CHURCH OP CANADA. 
 
 BELLEVILLE, ONT., 
 CANADA, January 17, 1879. 
 Rw. J. O. A. Clark, D.D., LL.D. : 
 
 DEAR BROTHER: The project of a Wesley memorial church in Savannah has my 
 hearty accord. There is an inspiration to coming generations in monuments ; and 
 to Methodists indeed, to the Christian world no more inspiring or instructive 
 monument could be reared than a worthy church edifice at the center of interest of 
 Wesley's labors on the American continent, signalizing that thus far he had taken 
 the world for Christ. 
 
 With Christian and fraternal greetings, 
 
 A. CARMAN, 
 
 Bishop of the Methodist Episcopal Church in Canada. 
 
 XI. FROM THE WESLEYANS OF GREAT BRITAIN AND IRELAND. 
 
 The action of the British Wesleyan Conference, begun at Bradford, England, 
 July 23, appears in the " Minutes " of the Conference, as follows : 
 
 SAVANNAH MEMORIAL CHURCH. 
 
 The Conference, having heard a statement from the Rev. Dr. Clark, of the Meth- 
 odist Episcopal Church, South, in reference to a project for building a memorial 
 church to commemorate the labors of the Rev. John Wesley, at Savannah, Ga., 
 cordially recommends this scheme to the favorable consideration and hearty sym- 
 pathy of the Connection. 
 
 In " The [London] Watchman " and in " The [London] Methodist Recorder " 
 the action of the same Conference was reported as follows : 
 
 Dr. Clark, of the American Methodist Episcopal Church, South, gave an address 
 on the subject of the John Wesley Monumental Church, which was being built in 
 Savannah, Ga. He said he stood before them in the name and by the authority of 
 the Methodist Episcopal Church, South, and he might also say, in reference to his 
 special object in now addressing them, of the whole Methodism of the United 
 States. They propose to build a Monumental Church to Mr. John Wesley, in Sa- 
 vannah. They could not forget that it was hi Savannah that John Wesley origi- 
 nated the class-meeting and the Sunday-school. It was there, too, he was led to 
 apprehend the doctrine of Christian perfection, and there his high-Church notions 
 got their death-blow. It was at Savannah he gathered the children in Sunday- 
 school nearly fifty years before Mr. Raikes first conceived the idea in England. 
 Mr. Wesley had to bless God in after years for having led him to Georgia. In Sa- 
 
APPENDIX. 733 
 
 Savannah Mr. Wesley's name had done as much for the Episcopal Church as for 
 Methodism, and his influence probably accounted for the evangelical views which 
 were long characteristic of the Episcopal clergy of Georgia. 
 
 Dr. Gervase Smith said he had listened with delight to the address. If the Con- 
 ference could do any thing to further the object which Dr. Clark had in view, he 
 should be thankful. 
 
 The President, the Rev. Dr. Rigg, said that it was very desirable that Methodism 
 should have a Monumental Church at Savannah, a church worthy of, and corre- 
 sponding to, Mr. Wesley's work in Georgia. 
 
 Dr. Smith then moved, which was seconded by Dr. Punshon and Dr. Pope, that 
 the Conference heartily commend this undertaking to the kindly consideration of 
 our people, which was unanimously agreed to. 
 
 The President, addressing Dr. Clark, said : We are very glad to have had among 
 us a representative of the Methodist Episcopal Church, South. That Church has 
 done wonders for the colored people of the Southern States, and has preserved 
 Methodist doctrines and traditions with singular fidelity. 
 
 The following editorial, from the pen of the Rev. John H. James, D.D., ex-Pres- 
 ident of the Wesley an Conference, and editor of " The [London] Watchman," ap- 
 peared in that paper September 4, 1878 : 
 
 THE WESLEY MONUMENTAL CHURCH IN SAVANNAH. ' 
 
 We have much pleasure in calling attention to the appeal of Dr. Clark relative 
 to the erection of the above-named church. That appeal is so powerfully backed 
 by the highest Methodist authorities, both in America and England, and is, more- 
 over, in itself, so reasonable and graceful, that we can hardly doubt of its success. 
 There is, perhaps, no episode in all our founder's history more strangely or pain- 
 fully interesting than that of his sojourn in Georgia, And his checkered and disap- 
 pointing experiences there. He went out before he had attained to the clear and 
 definite experience of spiritual religion, partly in the natural but delusive hope of 
 finding rest to his soul while laboring for the conversion of the Georgia Indians. 
 By the good providence of God he learned not a little of the nature of evangelical 
 godliness on his outward voyage, but not enough to rescue him from the fear of 
 death, or to appease altogether the unrest of his soul. He was destined to much 
 vexation and disappointment, and to become the victim of a good deal of misrepre- 
 sentation and calumny. These, however, were overruled for good, and were among 
 the links of that mysterious chain which, soon after his return to England, drew 
 him into the broader and brighter places of scriptural assurance and spiritual 
 serenity and peace. Nor was his work in Georgia by any means wholly in vain. 
 Had he done no more than bring the young under systematic religious instruction, 
 that fact alone should have sufficed to immortalize his name ; for he anticipated 
 by nearly half a century the plans and labors of Robert Raikes. But he did much 
 more. 
 
 Defective as was his knowledge of evangelical theology, it was far in advance of 
 that of almost all his fellow-clergymen ; and he left the impress of that theology so 
 clearly and deeply stamped that the Protestant Episcopal clergy of the State of 
 Georgia have been singularly free from latitudinarianism on the one hand, and rit- 
 ualistic superstition on the other. Indeed, this fact has operated unfavorably upon 
 
734 THE WESLEY MEMOEIAL VOLUME. 
 
 the extension of the Methodist Episcopal Church in Savannah. It seems to us a 
 fair and reasonable ground for appealing to British Wesleyanism on the present 
 occasion to remind them of the fact that Savannah was the sole scene of the per- 
 sonal labors of John Wesley in the United States ; and we hope that many will 
 practically acknowledge how graceful would be the act of building a memorial 
 church in honor and commemoration of the founder of Methodism in this sphere of 
 his earliest missionary labor. 
 
 Possibly this may be pooh-poohed as being purely sentimental. Even if we were 
 to grant that there is a good deal of this in it, the scheme would not much differ 
 from a good many with which we are, and long have been, pretty familiar. But it 
 has this feature in common with such enterprises generally that, if it savors of 
 sentiment in its origin, it is eminently and most benignly practical in its aims. It 
 proposes to erect not only a sanctuary that, in its size and architectural excellence, 
 shall be worthy of the great man after whom it is to be named, and of the great 
 American Church, which is the most wonderful among the manifold results of hia 
 labors, but it is intended also to promote the work of varied and extensive Chris- 
 tian education. These are objects dear to all true Wesleyans, wherever the attempt 
 is made to carry them out ; and they should command the practical sympathy of 
 British as of all other Methfodists. 
 
 The proposal comes recommended to us by another powerful consideration, 
 namely, that it has had quite the effect of the olive branch between the Northern 
 and the Southern Methodist Churches of the United States. The unhappy separa- 
 tion which the question of slavery induced between the North and South a genera- 
 tion ago has ceased to be a cause of strife between the two Churches ; and one of 
 the first signs of the passing away of the mutual alienation then engendered has 
 been the generous, warm, and brotherly reception given to the proposal by the 
 highest authorities of the Methodist Episcopal Church, and the liberal response 
 rendered to the appeal of its Bishops by the members of that Church generally. 
 Every one familiar with the disastrous results of the separation, and the feeling of 
 intense mutual hostility which it engendered, will rejoice exceedingly at this cheer- 
 ing token and presage of " the healing of the breach ; " and will be ready to foster 
 it according to his ability. We trust nay, we have sanguine hope that it may 
 prove to be the bridge on which both parties may move forward, not only to per- 
 fect accord, but to early re-incorporation; and it is worth any one's while to place 
 a stone or a brick in a structure which is likely to help forward such a result. 
 
 Some persons will inquire wonderingly, how it comes to pass that Methodists of 
 America should think of asking British Wesleyans for help in such an undertaking. 
 Well, the scale of the proposed undertaking is large enough to require cosmopoli- 
 tan support; and the uniqueness of the historical circumstances constitutes a justi- 
 ' fication of the proceeding. Besides, let us remind our readers of the amazing gen- 
 erosity which the Methodists of America have shown, in more instances than one, 
 toward Wesleyan schemes on this side of the Atlantic notably, in aid of some of 
 the most recent and important projects for the consolidation and extension of 
 Methodism in Ireland. Now, British and Irish Methodism are emphatically one. 
 Both are under the supreme government of " the Conference of the people called 
 Methodists," and ten Irish ministers are members of the body to which, in law, that 
 designation belongs. Surely some practical return is due for all that transatlantic 
 generosity. Surely the hearty and general support of Dr. Clark's proposals by all 
 Methodists in all parts of the world will be a worthy way not only of maintaining 
 but of exhibiting " the unity of the Spirit in the bond of peace." The scattered 
 
APPENDIX. 735 
 
 members and communities of other Churches are seeking to draw closer the bonds of 
 mutual sympathy and fellowship. In some attempts having that object in view we 
 are pained to see, that apparently it can only be attained by a degree of theological 
 compromise which, however it may promote external uniformity, has in it no ele- 
 ment or promise of real and vital unity. But here there is no such danger. The 
 Methodist theology, all the world over, is singularly symmetrical and uniform ; and 
 a closer union and co-operation between the branches of the great Methodist family 
 would be a real and a mighty gain to the cause of true unity. 
 
 The Conference has heartily indorsed the scheme, which is emphatically com- 
 mended by such men as the President, and Drs. Punshon and Gervase Smith ; all 
 of whom know America well. For all these reasons, and for others which need not 
 now be named, we commend the cause which Dr. Clark advocates to the sympar 
 thizing and generous support of the Wesleyan Methodists of Great Britain and 
 Ireland. 
 
 In "The [London] Methodist," September 13, 1878, the Rev. J. Jackson Wray, 
 its editor, wrote the following leader : 
 
 THE JOHN WESLEY MONUMENTAL CHURCH IN SAVANNAH. 
 
 The exhaustive and interesting statement made by our transatlantic visitor, Dr. 
 Clark, to the members of the late Conference, and published verbatim in our col- 
 umns, together with the unusually emphatic credentials which this worthy repre- 
 sentative of Methodism in the Southern States enabled us to print in a later num- 
 ber of The Methodist, renders it almost needless to call the attention of our 
 readers to the important mission which has brought him to our shores. It is in- 
 tended to erect a large and handsome Methodist church in Savannah, and to attach 
 to it an educational agency which shall be of great and lasting service to the inter- 
 ests of Methodism, and therefore of evangelical Christianity throughout the whole 
 of the region round about. We do not hesitate to say, that there is good reason 
 why British Methodism should not only be willing but eager to have part and lot in 
 this important undertaking. In the first place, let it be remembered that the State 
 of Georgia was the scene and center of John Wesley*s missionary labors in the 
 United States. It was on his outward journey thither that important progress was 
 made in his religious views and feelings, progress which had much to do with hie 
 full reception of the heavenly vision in after times. There he was in labors more 
 abundant, under the influence of a constraining hunger for the truth and for the 
 peace which it alone can bring, which appears to us to form one of the most im- 
 pressively touching episodes in his remarkable history. There he anticipated the 
 grand idea of Robert Raikes, and instituted a Sunday-school organization, the fore- 
 runner and germ of one of the most glorious evangelic movements of the nineteenth 
 century. There, too, John Wesley succeeded in laying the basis of so clear and 
 distinct an evangelical Christianity that all the phases of thought and changes of 
 .opinion which have obtained since then have been unable to move the Church he 
 established from the pure simplicity of the faith once delivered to the saints. In 
 the second place, this idea of a Savannah memorial church has already done, and is 
 Btill doing, very much to heal the wound made by the separation in a past genera- 
 tion of the Southern from the Northern Churches on the slavery question. Strong 
 sympathy with the present movement has been shown by Bishops, ministers, and 
 members of the Northern Church, and all the signs of the times point with hopeful 
 
736 THE WESLEY MEMOEIAL VOLUME. 
 
 finger to the full reunion of the two in the bonds of amity and peace. We should 
 count it an honor and a joy to be able in any wise to aid in the rewelding of the 
 bonds of holy Methodistic brotherhood that have been too long asunder. In the 
 third place, British Methodism may well be anxious to show a parental interest in 
 and an earnest anxiety for the welfare of that most muscular and stalwart of all 
 her children, the Methodist Church of America. Methodism all round the world is 
 essentially one in doctrine, almost one in discipline, and certainly in aim ; and he is a 
 true and genuine Methodist who strives heartily and constantly to bring all the sec- 
 tions of this great religious family into intimate relationship each with the other. 
 In many ways, and by many means, the mighty Methodism of the West has shown 
 its interest in, and its esteem for, the old Church at home, and we should be thank- 
 ful for such a practical opportunity of reciprocating such real affection and good 
 feeling. Dr. Clark's mission is to secure financial aid in England and Ireland for 
 this grand memorial enterprise. Those of our leading ministers who have personal 
 acquaintance with Methodism in America men like Drs. Jobson, Pope, Punshon, 
 and Smith have indorsed the application. The Conference has passed a unani- 
 mous resolution in its favor ; and we would sincerely hope that this respected dep- 
 utation from the Methodist Episcopal Church, South, will return to his native land 
 bearing abundant and tangible proof of the love, esteem, and good wishes of British 
 Methodism for those across the Atlantic who bear the same name, honor the mem- 
 ory of the same noble apostolic founder, are loyal to the same doctrinal formulas, 
 and are engaged in the same glorious mission of spreading scriptural holiness 
 through all lands. We wish God-speed to Dr. Clark in the accomplishment of his 
 errand, and bespeak for him a kind reception and a hearty response from the 
 " Methodist Societies in Great Britain and Ireland." 
 
 In "The [London] Recorder," September 27, 1878, there appeared a strong 
 address by the Rev. Dr. Gervase Smith, ex-President of the Wesleyan Conference, 
 urging upon British Methodists the claims of the Wesley Monumental Church. 
 Accompanying and introducing Dr. Smith's address was the following leader, from 
 the pen of its editor, the Rev. W. Morley Punshon, LL.D. : 
 
 We earnestly ask the attention of our readers to a letter from the Rev. Dr. Ger- 
 vase Smith, which we publish this week. It is exceptional for any scheme not 
 directly conferential to be thus warmly advocated, but the circumstances, as the 
 doctor says, are not only exceptional, but unique. A memorial church and schools 
 to John Wesley in the city of Savannah ! 
 
 There is something cosmopolitan, and inspiring also, in the thought. To devout 
 students of the ways of God with man, how deep emotions are stirred, and holy 
 recollections awakened, as the memories of John Wesley in Georgia rise before the 
 eye of the mind ! A bootless mission, an unsatisfactory waste of time and labor, 
 an ascetic experiment in a disastrous retreat, after the exhibition of a rigid auster- 
 ity, and no small heroism of determined purpose such are the conclusions to 
 which many would come in reference to Mr. Wesley's residence in Savannah. But 
 who can doubt that all this discipline was part of a grand preparative process by 
 which he was schooled through the " uses of adversity " for future usefulness and 
 blessing ; by which he was taught sympathy, and patience, and self-renunciation, 
 and courage apostolic graces which the apostolical life, to which he was desig- 
 nated, required. 
 
APPENDIX. 737 
 
 The Georgian era, no less than the subsequent experience, is the traditional her- 
 itage of universal Methodism. True, he was then a ritualist, a bigot, and a some- 
 what severe and unbending neophyte in government ; but these were only the 
 youthful exaggerations of great virtues. His ritualism was simply reverence gone 
 mad for the time ; his bigotry was subdued by the wise Providence which ordained 
 that his greatest blessings should come to him through channels which he would 
 at one time have despised ; and the mortification of his Georgia failure taught him 
 to govern more wisely, and impressed on him the truth which Church rulers are so 
 slow to learn, that the compactest system is of infinitely less value than the fee- 
 blest man. We repeat it : John Wesley was the better for his toil and travail in 
 Savannah, and that city ought to possess a temple to his memory to which all 
 Methodism had gratefully contributed, and which will be more to the glory of God 
 and to the fulfillment of his great life-work than the memories which now cluster 
 only around " Wesley's Oak " and " Wesley's Spring." 
 
 In the " Wesleyan-Methodist Sunday-school Magazine" for October, 1878, the 
 Rev. Charles H. Kelly, editor of the magazine, and Sunday-school Secretary of the 
 Wesleyan Conference, with the full and hearty approval of Dr. Rigg, the President 
 of the Conference, put the engraving of the Wesley Monumental Church, and 
 accompanied it with the following editorial : 
 
 WESLEY MEMORIAL CHURCH AND SUNDAY-SCHOOL IN SAVANNAH. 
 
 Very properly it has been resolved to erect a suitable monument to the memory 
 of John Wesley in the only city in America in which he was minister. 
 
 The connection of Wesley with Savannah, though short, was eventful, and, 
 though painful, it was interesting. As Methodists, perhaps we may be thankful 
 both for its brevity and bitterness. Probably if it had been more agreeable to our 
 founder, Georgia might have had a splendid missionary, and Savannah a very able 
 and worthy citizen in Wesley ; but Methodism might never have been known, and 
 Great Britain and the world would have suffered terribly in consequence. But 
 God rules all things wisely. 
 
 We are thankful that Georgia's loss was Christendom's gain. Now, after all 
 these years our friends in Savannah propose to erect a monument to Wesley. Of 
 what sort is it to be ? Wisely they have determined that it shall be a memorial 
 church and Sunday-school of noble proportions, and admirably constructed. This 
 is far better than having a great bronze or marble statue in some public place. 
 That might be beautiful as a work of art, and commemorative, but it would con- 
 tinue bronze or marble it would be a dead thing; but in this church and school 
 there will be life. In them the work of Wesley will be continued. The gospel 
 will be preached and taught. Living minds and souls will be wrought upon, and 
 hi each case a man or woman, youth or maiden, boy or girl, will go forth from the 
 monumental building a personal monument of the blessedness of the religion of 
 Wesley's great Master. 
 
 We do not wonder that the Savannah Methodists wish to enlist the sympathies 
 of all members of the Methodist family scattered over the world in their enter- 
 prise. They are very anxious that the Sunday-school workers and scholars in 
 Great Britain and Ireland should contribute one or two memorial windows for the 
 auditorium or the Sunday-school. A subscription of two hundred guineas will 
 secure the first, and one hundred guineas the second. Will our Sunday-school 
 
738 THE WESLEY MEMOEIAL VOLUME. 
 
 friends help this movement ? Let them remember that John Wesley was, when at 
 Savannah, a pioneer in Sunday-school work, for that he engaged in it in that city 
 nearly fifty years before Robert Raikes began his movement in Gloucester. Let us 
 help, therefore, to adorn this monument where he did commence the school. A 
 very little effort will insure immediate success. One collection even at the school 
 doors would realize the whole amount. Let what is done be done quickly, as the 
 Rev. Dr. Clark shortly leaves England. Contributions can be sent to the Rev. Dr. 
 Clark, care of the Rev. Charles H. Kelly, Secretary of the Connectional Sunday. 
 School Union, 2, Ludgate Circus Buildings, London, E. C. 
 
 The Rev. Dr. James, in " The [London] Watchman," October 16, 1878, published 
 two addresses to the Methodists of Great Britain and Ireland, the one, by Chancel- 
 lor E. 0. Haven, a fraternal messenger from the Methodist Episcopal Church of 
 the United States to the Wesleyan Conference of Great Britain and Ireland, in the 
 interest of the proposed Ecumenical Methodist Council ; and the other by the 
 editor of this volume, in behalf of the memorial church in Savannah. In " The 
 Watchman," of the same date, the leader given below was written by Dr. James : 
 
 DR. HAVEN AND DR. CLARK. 
 
 Our readers will, we have no doubt, peruse the letters of these two distinguished 
 men which we print on the preceding page. Dr. Haven's letter relates to a subject 
 which awakened considerable interest at the recent Conference in Bradford, in ref- 
 erence to which subject the Conference appointed a committee to meet during the 
 year to consider the proposal, and to report to the next Conference. We feel 
 some difficulty in appearing, in any degree, to anticipate the discussions of that 
 committee. It will meet in perfect freedom and confidence, and will give to the 
 subject the thorough and respectful consideration which its own importance, and 
 the great and weighty influence of the quarter whence the question comes, demand. 
 There is something captivating to the imagination in the prospect of an " Ecumen- 
 ical Methodist Conference." Perhaps, however, there may be a good many who 
 will think, as the doctor himself did awhile ago, that such gatherings are " more 
 ornamental than useful." That aspect of the question will assuredly receive the 
 attention of the committee, as will the practical as well as sentimental reasons 
 which our much-esteemed correspondent urges in behalf of the proposal. Of one 
 thing we may be sure, namely, that if held at all, such a Conference would be 
 formed on an inclusive and not exclusive principle. There is considerable diversity 
 of form, polity, and even ritual, among the various bodies of Methodists in the 
 world; and each section would be duly represented. Moreover, no "burning 
 questions n would be likely to produce fiery and angry discussion. At the present 
 moment the ecclesiastical differences between the various forms of Methodism, 
 which were once matters of such fierce controversy, are fewer and smaller than 
 they ever were, and are likely to become fewer and smaller still. Theological con- 
 troversy is out of the question. The simple and broad basis of Wesley's first four 
 volumes of " Sermons," and his " Notes on the New Testament " has been sufficient 
 to secure pretty complete doctrinal unity ; and on the vital truths embraced in the 
 experimental theology of Methodism there is far more than merely substantial 
 agreement. 
 
 The questions with which an Ecumenical Methodist Conference would have to 
 deal would be almost exclusively practical ; and we may entertain the sanguine 
 
APPENDIX. 739 
 
 hope that it would be highly promotive of that unity which distinguishes the Meth- 
 odist Churches even now above all others, and creates among Methodists of every 
 shade a family feeling all over the world. The spirit which originated the proposal 
 in America, and in which it was commended to the British Conference by Dr. Ha- 
 ven, will secure for it as favorable a consideration as possible ; and whatever may 
 be the decision on the immediate question, we cannot doubt that good results will 
 follow. 
 
 We could wish that Dr. Clark had had the opportunity of urging his case before 
 such a Conference. "We feel unbounded confidence as to what the result would 
 be. It is very likely, indeed, that a Pan-Methodist Conference would have secured 
 for our respected guest all, and perhaps more than all, that he so powerfully and 
 eloquently pleads for in his speeches and letters. We beseech our readers to give 
 his vigorous, eloquent, and fine-tempered letter the candid and attentive perusal 
 which it so obviously deserves. We should be sorry indeed if he should return 
 disappointed to Savannah. 
 
 There can be no reason whatever why a world-raised monument should not be 
 built in memory of him whose motto was, " The world is my parish ; " but very 
 many reasons may be, and have been, given why it should. And if it should, surely 
 no place is more appropriate than Savannah, where his first missionary labors be- 
 gan, and where, in spite of his personal disappointments, and apparent failure, he 
 has left an evangelical savor which " smells sweet " to this very day. 
 
 There is no little pathos in Dr. Clark's eloquent appeal, and the spirit of British 
 hospitality, as well as that of Methodist brotherhood, calls for a worthy response. 
 The kind of tu quoque argument in which the writer . indulges is perfectly just and 
 true, and sets out what, if the circumstances and parties were reversed, would un- 
 questionably be the action of American Methodists ; nay, what has been their 
 action in more than one instance. Dr. Robinson Scott and Mr. Hazleton could each 
 tell us with what warmth of sympathy and liberality each of their respective ap- 
 peals was answered in the United States, though these appeals related to purely 
 local matters. True, in one sense, the Wesley Monumental Church in Savannah is 
 a local matter, and that city will derive the chief and abiding benefit. But it is 
 fitting that every lover and admirer of John Wesley should have a brick in such a 
 house. 
 
 Our friends inform us that they are about to take their flight. We are sorry 
 for it, but personal health and home duties make irresistible demands. We can 
 only say, that their visit has been the cause of both pleasure and profit to multi- 
 tudes of their fellow-Methodists in the United Kingdom. Our readers will follow 
 them with kindly wishes and earnest prayers, and we trust that each of these be- 
 loved and esteemed visitors to our shores will speedily see the realization of the 
 object which is so dear to his heart. 
 
 XH. FROM THE METHODIST NEW CONNECTION IN ENGLAND. 
 
 GREAT GLOWER-STREET, 
 MANCHESTER, October 18, 1879. 
 Rev. J. 0. A. Clark, D.D., LL.D. : 
 
 MY DEAR SIR : By the favor of our esteemed editor, the Rev. J. Hudston, I have 
 .received an intimation that you are engaged in an effort to raise a Wesley Monu- 
 mental Church in Savannah, Ga. 
 
740 THE WESLEY MEMORIAL VOLUME. 
 
 I think this a most worthy object, and you are at liberty to use the appended 
 recommendation in any way you may think best. 
 
 Yours very truly, 
 
 JAMES OGDEN, 
 President of the Methodist New Connection Conference in England. 
 
 Dr. Clark is engaged in a movement to build a Wesley Monumental Church in 
 Savannah, Ga. 
 
 He comes with well-authenticated credentials, and I think his object a very 
 worthy one. It will give me very great pleasure to know that our friends who 
 have the ability assist in the furtherance of an aim so eminently worthy. 
 
 JAMES OGDEN, President. 
 
 FROM THE UNITED METHODIST FREE CHURCHES OP ENGLAND. 
 
 16 PALATINE SQUARE, 
 BURNLEY, April 5, 1879. 
 Rev. J. 0. A. Clark, D.D., LL.D. : 
 
 MY DEAR BROTHER : In reply to your favor I beg to say, that I heartily concur in 
 and sympathize with the proposed Wesley Monumental Church in Savannah, and 
 in the memorial volume you are about to publish. I trust the British branches of 
 Methodism will give it all possible sympathy and support. Such a memorial, sus- 
 tained by all the branches of Methodism, must tend to strengthen the bands of 
 friendship and good-will between the two foremost Protestant nations of the 
 earth. 
 
 Wishing you all success in your noble enterprise, 
 
 I am, my dear brother, very truly yours, 
 
 WILLIAM BOYDEN, 
 President of the Conference of the United Methodist Free Churches. 
 
 XIV. FROM THE PRIMITIVE METHODISTS OP ENGLAND. 
 
 WnkTBY, ENGLAND, April 14, 1879. 
 
 MY DEAR SIR : Mr. Dickinson has forwarded your letter to me, and hi reply I 
 beg to say that as a Primitive Methodist minister I cordially approve of your pro- 
 posal to erect a church in memory of the father of Methodism. But I am unable 
 to write officially on this subject without the sanction of our Conference, which 
 cannot be obtained before the latter part of June. 
 
 As to your memorial volume, my engagements are so numerous between this 
 time and June that it is impossible for me to contribute an article that would be 
 of any service to you or credit to me. But I will forward your papers to our 
 editor, and ask him to comply with your request. 
 Praying God to bless your undertaking, 
 
 I am, dear sir, yours very truly, 
 
 HENRY PHILLIPS, 
 President of the Primitive Methodist Conference. 
 
APPENDIX. 741 
 
 XV. FROM THE REV. MATTHIEU LELIEVRE, OF THE METHODIST CHURCH IN FRANCE 
 AND SWITZERLAND. 
 
 NIMES, FRANCE, February 8, 1879. 
 Reo. Dr. Clark: 
 
 DEAR BROTHER : I read yours of Jan. 6th with the greatest interest. Your proj- 
 ect of building a memorial church, in remembrance of Wesley, in the city of Savan- 
 nah, Ga., where he preached, I considered from the first a capital idea. I likewise 
 admire your intention of associating with the stone monument one of another na- 
 ture, and of a more general interest. Your memorial volume will evidently be a 
 very interesting work. The names of your associates and the subjects treated by 
 them furnish a most enticing programme. 
 
 I feel highly honored in occupying a small space in your book. . . . The subject 
 which I shall choose is " Wesley as a Popular Preacher." 
 
 I shall write to Mr. Hocart to ask him to contribute to the work if he has time. 
 I shall also be happy to try and get M. de Pressense into it. He never has had, I 
 think, the opportunity of witnessing publicly in favor of Wesley. Perhaps he may 
 be glad to avail himself of this one. 
 
 Believe me, dear sir, yours in brotherly and Christian fellowship, 
 
 MATTHIEU LELIEVRI. 
 
 In bringing this work to a close the Editor will add that 
 besides the WESLEY MONUMENTAL CHURCH, and the WESLEY 
 MEMORIAL VOLUME, he has in view a WESLEY MEMORIAL LI- 
 BRARY, and WESLEY SCHOOLS in Savannah. As a nucleus of the 
 first he received, while in London, five cases of books, which 
 are among the most appropriate of the publications of the Lon- 
 don Tract /Society, The London Sunday-School Union, The Wes- 
 ley an Sunday- School Union, and the Wesley an Book Room. 
 These books, the gift of these great religious houses to the WES- 
 LEY MEMORIAL LIBRARY, were conveyed, free of charge, by a 
 Cunard steamer from Liverpool to New York, and by a steamer 
 of the Central Railroad of Georgia from New York to Savannah. 
 In respect of the second Wesleyan schools in Savannah for the 
 education of the children of the Methodist poor the writer 
 hopes that Methodist liberality, at no distant day, will establish 
 them in that American city where Wesley taught, and where 
 Whitefield projected his Orphan House. 
 
 In all this, and in all else he has said or done in connection 
 with the WESLEY MONUMENTAL CHURCH, the Editor has sought 
 not to glorify Wesley, but Wesley's Master, and the work which 
 Wesley's Master wrought through him. He has aimed to con- 
 tribute his mite toward preserving and strengthening the unity 
 and purity of Wesleyan Methodism, believing that it is the most 
 
742 THE WESLEY MEMORIAL VOLUME. 
 
 efficient Church organism, which God has ordained in these latter 
 days for the conversion of the world. And of this he is per- 
 suaded, through no boastful or sectarian spirit, but with grateful 
 and devout recognition of the great work which the other evan- 
 gelical Churches have done, and are still doing, for Christ and 
 his Church. Indeed, the writer looks forward to the Methodist 
 Ecumenical Council not only to strengthen the bands of the 
 Methodist brotherhood of Churches, but to deepen and widen its 
 catholicity toward all who, holding the head, are earnestly con- 
 tending for the faith once delivered to the saints. All Meth- 
 odists acquainted with our earlier Methodist history will recog- 
 nize the truthfulness of the graceful tribute which Dr. Stoughton 
 so recently paid to our Methodist Fathers when he wrote, " IT 
 
 WAS IN THIS ONE PARTICULAR, BROTHERLY LOVE, THAT THE OLD 
 
 METHODISTS WERE so MIGHTY AND INVINCIBLE ; " and they will 
 recall the saying of their own Watson : " ONE FUNDAMENTAL 
 PRINCIPLE or WESLEYAN METHODISM is ANTI-SECTARIANISM AND 
 
 A CATHOLIC SPIRIT." 
 
 To the Ecumenical Council, also, the writer looks for the 
 greater co-operation of all Methodists the world over in all evan- 
 gelical work, for the wider spread of scriptural holiness over all 
 lands, and for a revival of the Spirit's work in the last quarter of 
 the nineteenth century, broader and deeper than that which, under 
 God, Wesley kindled in the later half of the eighteenth. To 
 effect these great results may the Ecumenical Council for whose 
 meeting the Editor has long labored, and to which, with anxious 
 interest, he has been long looking be pre-eminently conducive. 
 But he does not rest here. His desires and prayers have respect, 
 in the meeting of the Council, to the complete fraternization of 
 those Methodist bodies, from which the causes of alienation have 
 been providentially and happily removed; to the annihilation of 
 every obstacle in the way of those that ought to be organically 
 one; and to a more perfect union among themselves and with 
 all the rest of those whose separate organisms are justified and 
 demanded by good and sufficient reasons. 
 
 And is it too much to hope as an immediate, or ultimate, 
 consequence of the meeting of the Council that Methodist doc- 
 trine will be so formulated that the Methodist standards, and the 
 interpretation of the standards, shall be uniform among all the 
 people called Methodists ? Is it too much to expect, as an'other 
 
APPENDIX. 743 
 
 result of the assembly, that all Methodists thenceforth, out of 
 one and the same hymn book, shall sing the songs which give 
 the most faithful and harmonious expression to Methodist doc- 
 trine and to Methodist experience ? Is it too much to hope that 
 the various Methodisms shall be so one in doctrine, in usages, in 
 polity, in spirit, and in aims, that transfers may be as natural 
 and easy from one separate Methodist body to another as from 
 one Annual Conference to another of the same body ? Is it too 
 much to expect that even different organisms, whenever it can be 
 conveniently done, shall unite in all their foreign mission work ? 
 Is it too much to hope that all the different Methodisms, how- 
 ever separated by geographical boundaries, by mountain barriers, 
 or by intervening oceans, shall be so one in Christ Jesus the 
 Lord, that in him the whole body fitly joined together, and 
 compacted by that which every joint suppiieth, according to the 
 effectual working in the measure of every part, may make increase 
 of the body unto the edifying of itself in love ? May it not be 
 devoutly wished that greater heed will be given to the almost 
 dying words of Wesley to Ezekiel Cooper: "Lose no opportunity 
 of declaring to all men that the Methodists are one people in all 
 the world, and that it is their full determination so to continue, 
 
 ' Though mountains rise, and oceans roll, 
 To sever them in vain ? ' " 
 
 May we not confidently pray that all Methodisms may be such 
 members one of another that if one suffer all shall suffer with 
 it ; if one rejoice, all shall rejoice with it ; and if one be in need 
 and call for help, all shall be willing to lend a helping hand, and 
 all that are able be swift to " perform the doing of it ? " And 
 may not the editor of this volume humbly but confidingly trust 
 that at the Ecumenical Council he shall witness the sanction of 
 assembled Methodism to his earnest and persistent efforts to 
 secure a joint memorial of Methodism's illustrious founder ? 
 
 The labors of the Editor are ended. He concludes this volume 
 with the same prayer with which he closed its Introduction : 
 
 MAY THIS BOOK DO REAL GOOD TO SOULS, AND LEAD MANY TO 
 THINK WHAT IT WAS THAT WINS ALL THIS EENOWN TO THE ONC E 
 HUMBLE PREACHER, BUT NOW EXALTED SAINT, WHOSE LIFE AND 
 WORK ARE COMMEMORATED IN ITS PAGES ! 
 
MEMBERS OF THE BUILDING COMMITTEE OF THE WESLEY MONU- 
 MENTAL CHURCH, IN SAVANNAH, GA. 
 
 ROBERT D. WALKER, 
 C. D. ROGERS, 
 ROBERT M'INTIRE, 
 R. B. REPPARD, 
 W. H. BURRELL, 
 C. H. CABSON. 
 
 THE ADDRESS OF THE EDITOR OF THIS VOLUME is MACON, GEORGIA, UNITED STATIS 
 
 OF AMERICA. 
 
14 DAY USE 
 
 RETURN TO DESK FROM WHICH BORROWED 
 
 LOAN DEPT. 
 
 This book is due on the last date stamped below, or 
 on the date to which renewed. 
 
 *:* 
 
 R 
 
 AUG 2 8 
 
 _*ixi_ 
 
 *y ^ V "" 
 
 C/ft. 
 
 W* 
 
 LD 21A-50m-12,'60 
 (B6221slO)476B 
 
 General Library 
 
 University of California 
 
 Berkeley 
 
 9 > 
 
 *2^ 
 
 v'-Ui 
 
YC 4678C 
 
 UNIVERSITY OF CALIFORNIA LIBRARY