66 against Wesley for the presumption with which he sometimes ascribed immediate efficacy to his prayers. Some anecdotes which he exultingly relates, would seem better suited to a Romish legend than to a Protestant Journal. One night, when he was travelling on foot in heavy rain, and not well knowing the way, he prayed to God "that "thou wouldst stay the bottles of Heaven! Or, at least, give me light or an honest guide!" and presently, he tells us, "the rain ceased, the moon broke out, and a "friendly man overtook me, who set me upon his own "horse and walked by my side."* Another day he was thoroughly tired, and his horse exceedingly lame. "I "then thought—cannot God heal either man or beast by any means or without any? Immediately my weariness "and head-ache ceased, and my horse's lameness in the same instant. Nor did he halt any more either that day or the next. This is the naked fact: let every man "account for it as he sees good."† But it is very plain what was Wesley's own opinion. 66 Where this enthusiasm could bewilder a man of so much genius and learning, it may easily be supposed that some of the illiterate rushed into far wilder extremes. One society was called the Jumpers, because they manifested their devotion by leaping as high as possible.‡ One man, Mr. M., with a long white beard, came to Wesley at the close of one of his sermons, and told him with much concern, "You can have no place in heaven "without a beard! Therefore, I beg, let yours grow immediately!" §-thus going beyond even the wild notions on this subject of Tertullian ||, and the Montanists. Such fooleries are mentioned by Wesley with just aversion and contempt, nor do I mean for one mo 66 * Journal, September 17. 1741. † Journal, March 17. 1746. Wesley's Journal, August 27. 1763, and August 25. 1774. Wesley's Journal, August 29. 1766. In another place (August 5. 1749) he writes, "A gentleman here (Rathcormuck) in conversa"tion with Colonel B., said he had heard there was a people "risen up that placed all religion in wearing long whiskers, and "seriously asked, whether these were not the same who were called "Methodists ? || "An Deo placebit ille qui vultus suos novaculâ mutat, infidelis erga faciem suam ?" (Tertull. De Spectaculis, ch. 23.) ment to imply that he was answerable for them; but I quote them as showing to what lengths ignorant enthusiasm, when once excited, will run. And even among those of Wesley's own flock we may often observe even the best principles carried to a strange and blameable excess. Thus a little society of Methodists had sprung up in the British army; and we find that, at the battle of Fontenoy, some of these encountered death and wounds, not merely with the courage of a soldier, or the resignation of a Christian, but with rapture and delight! A letter from one of them to Wesley is inserted in his Journal of December 2. 1745. "I received," says the pious soldier, "a ball through my left arm, and rejoiced 66 so much the more. Soon after I received another into my right, which obliged me to quit the field. But I scarce knew whether I was on earth or heaven. It was one of the sweetest days I ever enjoyed!" Of a similar kind was the enthusiasm of the first Moravians. When Wesley told their bishop, Nitschman, that one of their sick friends had become much worse, the other, instead of expressing concern, smiled, and said, "He will soon be well; he is ready for the bridegroom!"* 66 66 66 To welcome death so eagerly was, perhaps, less surprising or unnatural in men who practised so many austerities. It is, certainly, one of the ill effects of Methodism, that it has tended to narrow the circle of innocent enjoyments. Plays, cards, and dances, in whatever moderation, or in whatever form, were strictly denounced. We find one man highly commended for having broken and burnt his violin.† Whitefield boasts that during one Lent he lived almost entirely on sage tea without sugar, and coarse bread.‡ Of one clergyman, Mr. Grimshaw, who joined the Methodists, and is much extolled by them, it is related by his panegyrist: "He "endeavoured to suppress the generally prevailing custom "in country places during the summer, of walking in the "fields on a Lord's-day between the services, or in the "evening, in companies. He not only bore his testimony "against it from the pulpit, but reconnaitred the fields * Journal, March 14. 1736. † Myles, Chron. Hist. p. 58. "in person to detect and reprove the delinquents."* How different was the saying of good old Bishop Hacket, “Serve God, and be cheerful!” Wesley's domestic life was not happy. When about fifty years old he contracted a marriage with Mrs. Vizelle, a widow of independent fortune; having first agreed with her, that he should not preach one sermon or travel one mile the less on that account. His constant journeys were, no doubt, a heavy sacrifice to duty; but the lady kindly made it as light as possible, by allowing him no peace at home. Her temper was insufferable, and her jealousy equally positive and groundless. She is said to have frequently searched his pockets, opened his letters, and sometimes even struck him and torn his hair! Wesley himself, in writing to her, complains that she has tried him in numberless ways, laid to his charge things that he knew not, robbed him, betrayed his confidence, revealed his secrets, given him a thousand treacherous wounds, purposely aspersed and murdered his character, and made it her business so to do! At length, without assigning any cause, she left his house, and declared her intention never to return. Wesley, whose Journal had previously been silent on her conduct, shortly mentions her departure, and adds these remarkable words, NON EAM RELIQUI, NON DIMISI, NON REVOCABO. Their union - if so it can be called — had lasted twenty years, and Wesley survived their separation for twenty more. Wesley's life was far extended, and in part beyond the limits of this History: he survived till the year 1791, and the age of eighty-eight. He has left behind him a Journal, giving a full account of his unwearied travelling and preaching, during more than half a century, together with occasional remarks on the towns he visited, or the books he read. The style is plain and powerful, and the language well-chosen, though sometimes peculiar. For example, he uses the word "lively," where we should use the word "serious;" and thus, meaning to praise p. 43. *Life of the Rev. William Grimshaw, The writer quaintly adds, in the next page, "Religion was to him, as water is to fish, the 66 very element in which he lived." † Journal, February 23. 1771. the devotion of Camelford, he calls it "one of the liveliest places in Cornwall."* Thus, also, when he speaks of a lovely woman," or a "lovely congregation,"† it is quite clear from the context that he does not mean beauty. The same buoyant spirit, the same fervent zeal, glow in every page of this Journal, but it is gratifying to observe how the overstrained enthusiasm which appears in the earlier portion, gradually softens and mellows as the writer advances in years. To give only one instance when in 1740 some of his congregation laughed, we have seen how strangely he endeavours to account for it; but when the same thing befalls him in later life, he is willing to assign a very natural cause. "One young gentlewoman, I heard, laughed much. "Poor thing! doubtless she thought, I laugh pret'tily!" "But even in the earlier and least favourable portion of the Journal it is impossible not to acknowledge and respect the honest fervour of the writer, and we may say of him what he says of the Monks of La Trappe: "Notwithstanding the mixture of super"stition, yet what a strong vein of piety runs through "all! "§ 66 6 Another extract it shall be my last from Wesley's Journal is very remarkable, as showing how far time and experience had modified his views as to the benefit of preaching extempore. "Last Monday, I began reading that excellent book 'The Gospel Glass,' to the 66 morning congregation; a method which I find more profitable for instruction in righteousness than any "other manner of preaching." || 66 66 At the time of Wesley's death, his flock in England exceeded 71,000, in America 48,000; and there were under his direction five hundred travelling preachers in * Journal, September 26. 1762. † Ibid. May 14. 1777; October 12. 1777, &c. Ibid. July 16. 1764. Saunderson, the blind Professor of Mathematics, is said, once in company, to have rightly guessed that a lady present had beautiful teeth; else, he remarked, she would not laugh so often! § Ibid. December 21. 1747. See also his remarks on the Life of Loyola, July 16. 1742. Wesley's Journal, October 25. 1756. See some remarks on this point in Knox's Remains, vol. i. p. 172. 66 both. It is worthy of note what sovereign authority he had established and maintained, and how implicit was the obedience required by one who, even in his earliest ministry, had never yielded any. At the Conference of 1766, he was accused of "arbitrary power, of making himself a Pope." That his power was arbitrary, Wesley did not deny. "If, by arbitrary power, you mean a power which I exercise singly, without any "colleagues therein, this is certainly true; but I see no "hurt in it." He maintains, however, that his power was not unreasonable or capricious; that it was forced upon him by circumstances; that it was necessary for the good of all; and, above all, that it was voluntary on their 66 part, since "every preacher and every member may leave "me when he pleases." His defence removed dissatisfaction, or, at least, silenced complaint. The labours of Whitefield were not less strenuous than Wesley's. He had, in some measure, become reconciled with his former colleague, although their tenets on predestination still continued entirely opposed. Whitefield found, however, a powerful patroness and coadjutor in Selina Shirley, Countess of Huntingdon, who devoted her long life and ample income to the promotion of Calvinistic Methodism. The laymen educated at her college, and sent forth at her expense, and called, after her, My "Lady's preachers," vied with the followers of Wesley in activity and enthusiasm, though not in organisation and numbers. Whitefield himself was certainly no common man. His published works would give a very mean idea of his capacity; but in this they resembled the written compositions of the Italian improvisatori, which are always so far beneath their sudden flow of verse; and his admirable eloquence and effect in preaching are recorded on the highest testimony. None, perhaps, is stronger than that of a cool reasoner, seldom stirred by eloquence, and still more rarely swerving from his purpose - Benjamin Franklin. The philosopher and the preacher had had a discussion respecting an orphan-house at Savannah, * Minutes of Conference, July. 1790. Mr. Myles tells us, that, "till 1763, all the travelling preachers were called Helpers, that is, "Mr. Wesley's Helpers." (Chron. Hist. p. 94.) |