XIX. METHO DISM. 66 CHAP. three more, "because they could not spare time "to come;" two, "because it was so far off; one, "because she was afraid of falling into fits;" one, "because people were so rude in the street;' two, "because Thomas Naisbit was in the society;" one, "because he would not turn his "back on his his baptism;" one, "because the "Methodists were mere Church of England men; and one," because it was time enough to serve "God yet." Another person, a gentleman, whom Wesley met a few days after in the streets, said, with much earnestness, that he would come and hear him, only he was afraid that Wesley should say something against cockfighting!-A lamentable array of motives for relinquishing a religious persuasion! But were the reasons of those who joined it always so much better? * That very many persons were drawn to Wesley by a pious and Christian impulse is undeniable. But it can scarcely be doubted that a love of novelty and the strangeness of field-preaching were the magnets that attracted many others. Whereever curiosity was not kept alive by frequent changes of preachers, or wherever preaching in the open air was superseded by meeting-houses, the excitement flagged, and the society declined. The latter observation may be confirmed by the testimony of Wesley himself. himself. He writes at White * Wesley's Journal, March 12. 1743. It was a Scotchman that objected to the "mere Church of England men." This is stated, July 25, 1756. XIX. METHO DISM. haven, June 24. 1764, "The want of field-preach- CHAP. ing has been one cause of deadness here; I do "not find any great increase of the work of God "without it. If ever this is laid aside, I expect "the whole work will gradually die away." Thus also he writes from Cardiff: "I found the society "in as ruinous a condition as the Castle." * Love of novelty is a feeling that always acts most strongly on the least cultivated minds, and it was among these that Wesley found his first and most willing followers. During several years, the Methodists were almost entirely confined to the poorer classes; and this appears not merely from Wesley's own declaration, but still more, perhaps, from the bitterness with which the earlier portion of his Journal sometimes alludes to persons of education and affluence. Thus, for instance, he says, in 1738, "She with whom we were was so much "of a gentlewoman, that for near an hour our "labour seemed to be in vain." And again, next year, "A fine lady unexpectedly coming in, there "was scarce room for me to speak." + To every part of the kingdom were Wesley's * Journal, August 28. 1763. +Journal, March 18. 1738, and September 6. 1739. Whitefield seems to have had more success among the higher classes. He writes from Scotland, "I am intimate with three noblemen "and several ladies of quality, who have a great liking for the "things of God. I am now writing from an Earl's house," &c. Yet Horace Walpole says sarcastically, that "Whitefield's largest "crop of proselytes lay among servant-maids!" (Memoirs, vol. ii. p. 282.) DISM. CHAP. labours extended. The bleakest summits of the XIX. Northumbrian moors, or the inmost depths of the METHO- Cornish mines, the most tumultuous city, or the most unfrequented hamlet, were equally the scenes of his pilgrimage and preaching. Danger he fearlessly braved, insult he patiently endured. On one occasion, at Wednesbury, his life was threatened with brutal violence, and he would hardly have escaped had not his gentleness turned some of his assailants into his defenders. In other places the rudeness of the mob took a less serious turn; preachers were plunged into the water, or daubed over with paint. Sometimes the Methodists were brought before a magistrate, but seldom could any legal offence be laid at their door. * Charles Wesley was once accused of treasonable words, and of abetting the Pretender, because he had prayed, in allusion to sinners, that the Lord would call home his banished ones. John was often hooted at as a Papist; while one man, more learned than the rest, called him a "Presbyterian Papist," • Wesley departs from his usual gravity, to relate how once a whole waggon-load of these new "heretics were carried before Mr. S., a justice of the peace, near Epworth. But when there, no accusation was made. At length an old man stood forward :-"An't please your Worship, they have converted my "wife. Till she went among them, she had such a tongue! "And now she is as quiet as a lamb!”—“ Carry them back, carry them back," said the justice, "and let them convert all "the scolds in the town." Journal, June 9. 1742. Yet Wesley's own married life, some years afterwards, may prove, that the Methodists had not always a specific in these cases. 66 XIX. METHO DISM. - a happy combination of terms! and an opinion CHAP. which seemed so reasonable, that all the people present, as we are told, were brought round to it!* Charges such as these were not very difficult to answer. Yet it Yet it may be observed, that the Wesleys seem, in early life at least, to have had some leaning to the exiled family; for we find Charles writing home, in 1734, from Oxford, "My brother "has been much mauled, and threatened more, for "his Jacobite sermon on the 11th of June." It appears that another of the brothers was in correspondence with Atterbury during his exile. † A more solemn accusation might have been brought 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 * Journal, October 30. 1743. Atterbury's Correspondence, vol. ii. p. 419, &c. XIX. METHO DISM. CHAP. "means or without any? Immediately my weari"ness and head-ache ceased, and my horse's lame"ness 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. 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 your's 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 moment, to imply that he was answerable for them; but I quote them as showing to what lengths ignorant enthusiasm, when once * 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 conversation 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?" § De Spectaculis. |