Read Ebook: The life and times of the Rev. John Wesley M.A. founder of the Methodists. Vol. 2 (of 3) by Tyerman L Luke

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Narrow Escapes--Bristol Chapel--Murderous Persecutions in Ireland--Dublin Society--A Carmelite Friar--First Methodist Chapel in Dublin--London Conference--"Thoughts on Marriage"--Kingswood School--Journey to the North--William Grimshaw--Thomas Colbeck--Horrible Outrages at Roughlee and Barrowford--A Popish Renegado--Grimshaw's Answer to White--Stoning at Bolton--Wesley among Unitarians--"Drummer Jack"--Whitefield and Wesley--Countess of Huntingdon--Whitefield in Trouble--Bishop Lavington in a Rage--An Unknown Friend--"Christian Library"--Ebenezer Blackwell--Converted Convicts--Sarah Peters--Publications--Wesley on Quakerism 1-31

Moravianism--Abominations at Leeds and Bedford--"The Contents of a Folio History of the Moravians"--Zinzendorf and the British Parliament--Letter by John Cennick--Wesley's Marriage--Mrs. Vazeille--A curious Episode--Wesley's Marriage a great Blunder--Wesley Resigns his Fellowship--Wesley's Wife and Brother--Connubial Sorrows--Foolish Correspondence with Sarah Ryan--Jealousy and Cruelty--A manly Letter--Original Letter by Wesley's Wife--Wesley on the Wing--A Bolton Barber--Rev. J. Milner--Benjamin Ingham--Wesley's First Visit to Scotland--Scottish Methodism--Conference at Leeds--Kingswood Troubles--James Wheatley Tried and Expelled--Strange Proceedings at Norwich--Wheatley condemned to do Public Penance--Number of Itinerant Preachers--A Serious Sifting--Wesley's Complaints--An Agreement--Mischievous "Gospel Preachers"--Whitefield becomes a Slaveowner--Wesley at Tiverton--John Downes--Wesley on Languages--Calvinistic Fallacies 95-136

Written Covenants--Journey to the North--Richard Ellison--Rough Reception at Hull--Pocklington--Cursed at York--Maniac at Osmotherley--Mrs. Armstrong at Wickham--Fire Engine at Barnard castle--Extracts from Todmorden Circuit Book--Bedroom at Mellar Barn--Horses--Persecution at Chester--Printing--Letters from Ireland--Charles Wesley charged with being a Calvinist--The first Irish Conference--Philip Guier--A Note of Discord--Publications--Predestination--Rev. John Gill, D.D.--Lavington, the Lampooning Bishop--A marvellous Epitaph 137-153

Wesley's "Notes on the New Testament"--Wesley an Invalid--Rev. Henry Venn--Rev. Samuel Furley--Annual Conference--Conference Preaching Plan--Society Ticket--Wesley's First Visit to Norwich--Chapel at Trowbridge--"The Mechanic Inspired"--Publications--Satirical Poem 184-193

"Theron and Aspasio"--Journey to the North--A Dance at Hayfield--Methodism in Liverpool--"A Gentleman's Reasons for his Dissent from the Church of England"--Conference at Leeds--Faithful Dealing--Separation from the Church--Unpublished Letters--Extracts from C. Wesley's shorthand Diary--Original Letter by C. Wesley--A Poetical Epistle--Letter to Rev. Mr. Baddiley--Other Letters--Rev. Samuel Walker--Rev. Thomas Adam--Whiston Cliff Phenomenon--Rev. John Langhorne, D.D.--Wesley's Review of the Work of God in England and America--Richard Tompson--"An Apology for the Clergy"--"A Dissertation on Enthusiasm"--Wesley in London, and in Cornwall--A Sunday's Work--Rev. John Fletcher--Wesley catechizes Zinzendorf--Earthquake at Lisbon--"Catholic Spirit"; "Notes on the New Testament" 194-227

Whitefield in Long Acre--"History of Modern Enthusiasm"--Another hostile Publication--Letter to Joseph Cownley--Methodist Soldiers at Canterbury--Dr. Dodd--Christian Perfection--Threatened Invasion of the French--Methodist Volunteers--Wesley, and Bristol Election--Visit to Howel Harris--Wesley in Ireland--The Palatines--Methodism at Lisburn--Conference at Bristol--Methodists becoming Dissenters--"The Mitre"--Letters on Separation from the Church--C. Wesley, and his Northern Mission--Original Letter--Proposal to Ordain Preachers--Further Correspondence on Separation from the Church--Debt Incurred--Forbidden Marriages--Wesley on the French Language--Hutchinsonianism--Wesley criticises "Theron and Aspasio"--Fletcher Ordained--Fletcher on Methodist Sacraments--Publications--Baptismal Regeneration--Jacob Behmen--William Law, a Behmenite--Controversy--"Address to the Clergy"--Hostile Pamphlets 228-270

African Converts--Nathaniel Gilbert--Sermon at Bedford Assizes--Rough Journey--"Dame Cross"--Rev. Francis Okeley--Wesley in Ireland--Conference at Bristol--Christian Perfection--Methodism at Warminster--Rev. John Berridge--Remarkable Scenes at Everton--Rev. John Newton--Rev. Augustus Montague Toplady--Leeds Society--Wesley's Publications--Separation from the Church--"Preservative against Unsettled Notions in Religion"--Rev. Dr. Free 297-322

Rev. Benjamin Colley--Christian Perfection--Thomas Maxfield--George Bell--Wesley admonishing Fanatics--Sad Confusion--A false Prophecy--"Philodemas"--Good educed from Evil--Cautions to greatest Professors--Maxfield's Whinings--End of Bell--Wesley and his Brother on Christian Perfection--Wesley at Everton--Wesley in Ireland--A starving Player--Methodist Professors of Sanctification--Conference at Leeds--A Cornish Magistrate--Letters on Christian Perfection--Hostile Publications--Wesley's Publications 431-458

Whitefield in Ill Health--The half insane Watchmaker--Blandford Park--Oratorios--Wesley on his northern Journey--Unpublished Letter by Wesley to Lady Maxwell--An adventurous Ride--Riding in Carriages--Difficulty--Unpublished Letter by Wesley to Countess of Huntingdon--Proposed Clerical Union--On Consecrating Churches--Defraying Debts on London Chapels--Proposed new Theatre at Bristol--A Pastoral Address--A Methodist Orphanage--Rev. Thomas Hartley--The Mystics--Millenarianism--Attacks on Methodism--Wesley's last letter to Hervey--Hervey's "Eleven Letters to Wesley"--Old Friends divided--Quarrelling and its Results--Letters to Thomas Rankin--Methodist Manifesto 497-533

Methodism at High Wycombe--A Long Tour--Alexander Knox, Esq.--Opinions and essential Doctrines--Conference of 1765--Methodism at Huddersfield--Important Letter to Rev. H. Venn--Disgraceful Scene in Devonshire--Faults of Cornish Methodism--Professors of Sanctification--Captain Webb--Methodism in Kent--A serious Accident--"Mumbo Chumbo"--"The Scripture Way of Salvation"--Imputed Righteousness--Celibacy--Wesley's "Notes on the Old Testament" 534-554

Methodism at Yarmouth--A quadruple Alliance--Horace Walpole on Wesley--Methodism in Bath, Cheltenham, Burton on Trent, Nottingham, and Sheffield--Christian Perfection--Unpublished Letters by Fletcher and Wesley--Methodism at Warrington--Trust Deed of Pitt Street Chapel, Liverpool--Chapel Architects--Wesley in Scotland--An Adventure--A mad Woman in Weardale--Letter to the Dean of Ripon--A vindictive Parson--An odd Mistake--Methodism at Pateley Bridge, Bradford, Halifax, and Haworth--Coolness between Wesley and his Brother--Are Methodists Dissenters?--Methodist public Worship--Wesley's autocratic Power--An unflattering Picture of the Methodists--Pastoral Visitation--The Way to make Useless Preachers Useful--Conference of 1766--A Mob Defeated--Methodism at Helstone--Methodist Soldiers at Northampton--Miss Lewen--Attacks on Methodism--"Plain Account of Christian Perfection" 555-594

Whitefield--Letter to C. Wesley--Wesley and Dr. Dodd--Irish Superstition--Wesley in Ireland--Methodist Success--Letter to Lady Maxwell--Wesley defending the Methodists--First Methodist Missionary Collection--First Methodist Chapel in America--Methodist Statistics in 1767--Yorkshire Methodism--"Primitive Methodism"--Conference of 1767--Chapel Debts--Wesley on the Wing--Methodism in Sheerness--"Methodism Triumphant"--"The Troublers of Israel"--Smuggling--Wesley's Publications 595-618

THE LIFE AND TIMES

Wesley writes: "January 1, 1748.--We began the year at four in the morning, with joy and thanksgiving. The same spirit was in the midst of us, both at noon and in the evening."

On January 25, he set out for Bristol, and at Longbridge-Deverill, three miles from Warminster, by being thrown from his horse, had a narrow escape from an untimely death. These dangers and escapes were numerous and remarkable. Near Shepton-Mallet, while descending a steep bank, he had another accident of a similar kind to the former, his horse and himself tumbling one over the other, and imperilling the lives of both. And, a few weeks later, when in Ireland, his horse became restive and "fell head over heels." With almost literal exactness might Wesley have made the apostle's language his own: "In journeyings often, in perils of waters, in perils of robbers, in perils by countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness; besides those things that are without, that which cometh upon us daily, the care of all the churches."

The chapel at Bristol, though built only nine years ago, was in great danger of falling upon the people's heads; and, moreover, it was now too small to accommodate the congregation attending. Accordingly, Wesley took instant steps to repair and to enlarge the building, and obtained a subscription of ?230, towards defraying the expense.

While here, he also made a visit to Shepton-Mallet, where a hired and drunken mob pelted him and his companion, Robert Swindells, with "dirt, stones, and clods in abundance"; broke the windows of the house in which they were staying, took it by storm, and threatened to make it a heap of burning ruins.

Still, the Methodist revival spread. Writing to his friend Blackwell, under the date of February 2, Wesley says:--"Both in Ireland, and in many parts of England, the work of our Lord increases daily. At Leeds only, the society, from a hundred and eighty, is increased to above five hundred persons."

Charles Wesley and Charles Perronet had been in Ireland for the last six months, and, on the Moravians being ejected from the chapel in Skinner's Alley, had become the tenants of that building. They had made an excursion to Tyrrell's Pass, and, from among proverbial swearers, drunkards, thieves, and sabbath breakers, had formed a society of nearly one hundred persons. At Athlone, a gang of ruffians knocked Jonathan Healey off his horse, beat him with a club, and were about to murder him with a knife, when a poor woman, from her hut, came to his assistance, and, for her interference, was half killed with a blow from a heavy whip. The hedges were all lined with papists; the dragoons came out, the mob fled, Healey was rescued, and was taken into the woman's cabin, where Charles Wesley found him in his blood, and attended to his wounds. A congregation of above two thousand assembled in the market; Charles Wesley preached to them from the window of a ruined house; and then the knot of brave-hearted Methodists marched to the field of battle, stained with Healey's blood, and sang a song of triumph and of praise to God.

Having completed his business at Bristol, Wesley, on the 15th of February, started for Ireland, but the weather was such, that three weeks elapsed before he was able to set sail from Holyhead. Winds were boisterous, and snow lay thick upon the ground; but, on the way, besides preaching in churches, chapels, and roadside inns, Wesley, at Builth and other places, took his stand in the open air, immense congregations making surrounding woods and mountains echo, as they sung:--

"Ye mountains and vales, In praises abound; Ye hills and ye dales, Continue the sound; Break forth into singing, Ye trees of the wood, For Jesus is bringing Lost sinners to God."

At length, Wesley, accompanied by Robert Swindells and the Rev. Mr. Meriton, set sail, and, on March 8, arrived in Dublin, where they found Charles Wesley meeting the society, the members of which made so much noise in shouting, and in praising God, that, for a time, Wesley was unable to obtain a hearing.

Charles returned to England. Wesley spent the next ten weeks in Ireland. These were long absences, to which the leaders in London objected; but Wesley's almost prophetic answer was, "Have patience, and Ireland will repay you."

Wesley's first business was to begin preaching at five o'clock in the morning, "an unheard of thing in Ireland"; his next, to inquire into the state of the Dublin society. He writes: "Most pompous accounts had been sent me, from time to time, of the great numbers added; so that I confidently expected to find six or seven hundred members. And how is the real fact? I left three hundred and ninety-four members; and I doubt if there are now three hundred and ninety-six." This seems to be a reflection on his brother; but was there not a cause? Ten days later, he remarks: "I finished the classes, and found them just as I expected. I left three hundred and ninety-four persons united together in August; I had now admitted between twenty and thirty, who had offered themselves since my return to Dublin; and the whole number is neither more nor less than three hundred and ninety-six." He adds: "Let this be a warning to us all, how we give in to that hateful custom of painting things beyond the life. Let us make a conscience of magnifying or exaggerating anything. Let us rather speak under, than above, the truth. We, of all men, should be punctual in all we say, that none of our words may fall to the ground."

At Philip's Town, "a poor, dry, barren place," he found a society, of whom forty were troopers. At Tullamore, he preached to most of the inhabitants of the town; and at Clara, to "a vast number of well behaved people, some of whom came in their coaches, and were of the best quality in the country." At Athlone, he writes: "Almost all the town appeared to be moved, full of good will and desires of salvation; but I found not one under any strong conviction, much less had any one attained the knowledge of salvation, in hearing above thirty sermons."

At Birr, he preached "in the street, to a dull, rude, senseless multitude." A Carmelite friar cried out, "You lie! you lie!" but the protestants present cried, "Knock the friar down"; and Wesley adds, "it was no sooner said than done."

At Aughrim, he heard "a warm sermon against enthusiasts"; and, to the same congregation, preached another as an antidote. Mr. Simpson, a magistrate, invited him to dinner; and he, and his wife and daughter, were the first at Aughrim to join the Methodists.

These and other places were soon formed into a circuit, extending on the Leinster side as far as Tyrrell's Pass and Mountmellick, and on the Connaught side as far as Ballinrobe, Castlebar, and Sligo, the quarterly meetings being held at Coolylough, the residence of Mr. Handy, where hospitable entertainment was abundantly provided, and many a season of spiritual refreshing was religiously enjoyed.

In Dublin, the Methodists had two meeting-houses, one in Dolphin Barn Lane, and the other in Skinner's Alley; but they were both rented, and therefore of uncertain tenure. Wesley was not satisfied with this, and used his utmost endeavours to obtain a freehold site, for the erection of a chapel of his own. On the 15th of March, he wrote to Ebenezer Blackwell as follows: "We have not found a place yet that will suit us for building. Several we have heard of, and seen some; but they are all leasehold land, and I am determined to have freehold, if it is to be had in Dublin; otherwise we must lie at the mercy of our landlord whenever the lease is to be renewed."

Some time after, the freehold site was obtained, and, with Mr. Lunell's munificent assistance, the first Methodist meeting-house in Dublin was erected in Whitefriar Street, and was opened for public worship in 1752.

Wesley returned to England at the end of the month of May, and on the 2nd of June, and three or four, following days, held, in London, his annual conference. The number present was twenty-three, including about half-a-dozen clergymen, three stewards, some local preachers, and Howel Harris.

At the opening of the conference, it was agreed that there would be no time to consider points of doctrine, and therefore that the attention of those present should be wholly confined to discipline.

The principle was reiterated, that, wherever they preached, they should form societies. They were to visit the poor members of society as much as the rich. Every alternate society-meeting in London, Bristol, Kingswood, and Newcastle, was to be kept inviolably private. At the other meetings strangers might be admitted with caution. It was thought, that they were in danger of making too long prayers, and it was agreed that, though exceptional cases must arise, yet, in general, they would do well not to pray in public above eight or ten minutes at a time. Directions were given to the assistants to guard against jealousy and envy, and against despising each other's gifts. They were to try to avoid popularity, that is, "the gaining a greater degree of esteem or love from the people than is for the glory of God." They were to examine the leaders of classes, and were to send to the Wesleys a circumstantial account of every remarkable conversion, and of every triumphant death. Assisted by the stewards, they were, every Easter, to make exact lists of all the members in each of the nine circuits into which the societies were divided, and to send the lists to the ensuing conference.

In addition to these matters, there was another debated, of great interest and importance. Five years before, Wesley had published his "Thoughts on Marriage and Celibacy," in which, to say the least, he strongly commended a single life. His brother Charles was now courting Miss Sarah Gwynne, and wished to marry her. Charles writes:--"How know I, whether it be best for me to marry, or no? Certainly better now than later; and, if not now, what security that I shall not then? It should be now, or not at all." This was sound sense. Charles was now forty years old, and, like a wise man, he concluded, that he must either marry now, or never. Before he left Ireland, he communicated his intentions to his brother; and, in the month of April, he rode to Shoreham, and "told all his heart" to Vincent Perronet. Difficulties existed. Among others, there was his brother's tract. The Conference of 1747 had agreed to read all the tracts which had been published, and to make a note of everything that was thought objectionable. The Conference of 1748 was about to meet, and, of course, had a perfect right to review and to revise the "Thoughts on Marriage." The question was introduced, and the result of the discussion upon Wesley's mind may be found in the following sentence from a manuscript in the British Museum, which, though not written by Wesley, was corrected by him. "In June, 1748, we had a conference in London. Several of our brethren then objected to the 'Thoughts on Marriage'; and, in a full and friendly debate, convinced me, that a believer might marry without suffering loss in his soul." This was a great point gained. Charles's courtship proceeded; and, in April, 1749, John writes: "Saturday, April 8.--I married my brother and Sarah Gwynne. It was a solemn day, such as became the dignity of a Christian marriage." A stranger said, it looked more like a funeral than a wedding; but Charles remarks, "We were cheerful without mirth, serious without sadness; and my brother seemed the happiest person among us."

A few days after the conference was closed, Wesley and his brother proceeded to Bristol for the purpose of opening Kingswood school.

We have already seen, that Wesley built a school at Kingswood in 1740. Myles, in his Chronological History, says, that the school opened in 1748 was the old school "enlarged;" and that, though the school commenced in 1740 was intended for the children of colliers, yet, for some years, several of the Methodists in other places had sent their children to be educated here.

This was an encroachment upon Wesley's original design, but one which he had no disposition to resist. Besides this, he found it necessary to make some provision for the education of the children of his preachers. Their fathers were almost constantly from home. Their mothers, in many cases, were unequal to their management. Funds did not exist to send them to a boarding school. And hence Wesley found it imperative to provide a school himself.

Wesley selected Kingswood for his school because "it was private, remote from all high roads, on a small hill sloping to the west, sheltered from the east and north, and affording room for large gardens." He made it capable of accommodating fifty children, besides masters and servants; reserving one room and a small study for himself. On the front of the building was placed a tablet, with the inscription, "In Gloriam Dei Optimi Maximi, in Usum Ecclesiae et Reipublicae"; and under this, "Jehovah Jireh," in Hebrew characters. The great defect of the situation was the want of water. Vincent Perronet, in a letter to Walter Sellon, in 1752, writes: "My dear brother John Wesley wonders at the bad taste of those, who seem not to be in raptures with Kingswood school. If there was no other objection, but the want of good water upon the spot, this would be insuperable to all wise men, except himself and his brother Charles." For more than a hundred years, this was a radical defect, and was one of the chief reasons which induced the Conference to remove the school to another place in 1852.

It has been already stated, that the school was designed not only for the sons of preachers, but for the children of those Methodists who were able and wishful to give their offspring an education, superior to that imparted in the villages or towns in which they respectively resided. If it be asked, why Wesley did not advise such Methodists to send their children to the boarding schools then existing? the answer is--1. Because most of these schools were in large towns, to which he greatly objected. 2. Because all sorts of children, religious and irreligious, were admitted. 3. Because, in many instances, the masters were regardless of the principles and practice of Christianity, and were utterly indifferent whether their scholars were papists or protestants, Turks or Christians. 4. Because, in most of the great schools, the education given was exceedingly defective, and the class books were imperfect in style and sense, and, in some cases, absolutely profane and polluting.

For such reasons, Wesley opened his new school in Kingswood, on the 24th of June, 1748, by preaching on the text, "Train up a child," etc.; after which he and his brother administered the sacrament to the crowd who had come from distant places; and then drew up the scholastic rules, which were published soon after.

Wesley's design, in founding the school, was, in the highest degree, benevolent and pure; but some of his rules were as absurd as inexperienced philosophy could make them. The diet, consisting of bacon, beef, and mutton, bread and butter, greens, water gruel, and apple dumplings, was unexceptionable. Going to bed at eight, and sleeping on mattresses, were also commendable arrangements. But what can be said of the rule, that every child was to rise, the year round, at four o'clock, and spend the time till five in private, reading, singing, meditating, and praying? Who will defend the rule, that no play days were to be permitted, and no time allowed, on any day, for play, on the ground that he who plays when he is a child will play when he becomes a man? What again about the rule, that every child, if healthy, should fast every Friday till three o'clock in the afternoon? No wonder that Wesley complains of his rules being habitually broken. With such a programme, the school became to him a source of inexpressible annoyance. Children were removed by their parents, and some were dismissed as incorrigible. Enforced religion created a disgust for it, and this imperious way of making saints, in some instances, made the children hypocrites.

At five every morning, they attended public religious service, and again at seven every night. At six, they breakfasted; at seven, school began; at eleven, they walked or worked; at twelve, they dined, and then worked in the garden or sang till one; from one till five, they were again in school; from five to six, was their hour for private prayer; and from six to seven, they again walked or worked; when they all had supper on bread and butter, and milk by turns; and at eight, marched off to bed. On Sundays, they dressed and breakfasted at six; at seven, learnt hymns or poems; at eight, attended public service; at nine, went to the parish church; at one, dined and sang; at two, attended public service; and at four, were privately instructed. Six masters were employed; one for teaching French, two for reading and writing, and three for the ancient languages. The charge for each boy's board and education, including books, pens, ink, and paper, was ?14 a year. Walter Sellon, John Jones, and James Roquet, all of whom obtained ordination in the Established Church, together with Richard Moss, Monsieur Grou, and William Spencer were the first batch of masters.

Does history record a school parallel to Wesley's school at Kingswood? We doubt it. It will often require notice in succeeding chapters; but suffice it to add here, that, for a few months at least, the school was worked to Wesley's satisfaction. In August, several of the boys were converted; and in October, the housekeeper, in a letter to Wesley, wrote:--"The spirit of this family is a resemblance of the household above. They are given up to God, and pursue but the one great end. If any is afraid this school will eclipse others, or that it will train up soldiers to proclaim open war against the god of this world, I believe it is not a groundless fear. If God continue to bless us, one of these little ones shall chase a thousand. I doubt not but, from this obscure spot, there will arise ambassadors for the King of kings."

On June 27, three days after the opening of Kingswood school, Wesley set out for the north of England. On his way, he preached at Wallbridge "to a lively congregation"; and at Stanley, "in farmer Finch's orchard." He spent two days at dear old Epworth; preached four times; heard Mr. Romley, whose "smooth, tuneful voice," so often used in blaspheming the work of God, was now nearly lost; and received the sacrament from Mr. Hay, the rector. The Methodist society, though not large, had been useful, and sabbath breaking and drunkenness, cursing and swearing, were hardly known. At Hainton, "chiefly owing to the miserable diligence of the poor rector," the congregation was small. At Coningsby, he preached to one of the largest congregations he had seen in Lincolnshire, and disputed, for an hour and a half, with a Baptist minister upon baptism. At Grimsby, the congregation not only filled the room, but the stairs and adjoining rooms, and many stood in the street below, notwithstanding Mr. Prince had bitterly cursed the poor Methodists in the name of the Lord. At Laseby, he had "a small, earnest congregation"; and, at Crowle, a wilder one than he had lately seen. Thus preaching at almost every place where he halted, he reached Newcastle on Saturday, July 9.

Here, and in all the country societies round about, he found an increase of members, and more of the life and power of religion among them, than he had ever found before. The boundaries of the Newcastle circuit were,--Allandale on the west, Sunderland on the east, Berwick on the north, and Osmotherley on the south,--an immense tract of country, situated in, at least, four different counties. This Wesley traversed, preaching, visiting classes, and founding societies.

Having spent more than five weeks among these northern Methodists, Wesley, on the 16th of August, started southwards, taking Grace Murray with him, to whom he had proposed marriage. During the first day's journey, he preached at Stockton, near the market place, "to a very large and very rude congregation;" again in the market place at Yarm; and again, in the midst of a continuous rain, in the street at Osmotherley.

Proceeding to Wakefield, he became the guest of Francis Scott, a local preacher, part of whose joiner's shop was used as a preaching room. Thence he went to Halifax, where he attempted to preach at the market cross to "an immense number of people, roaring like the waves of the sea." A man threw money among the crowd, creating great disturbance. Wesley was besmeared with dirt, and had his cheek laid open by a stone. Finding it impossible to make himself heard, he adjourned to a meadow near Salterhebble, and spent an hour with those that followed him "in rejoicing and praising God." He then went to Bradford, where the only person who misbehaved was the parish curate.

For six years, Grimshaw had been incumbent of Haworth. His church was crowded, and no wonder. In the surrounding hamlets, he was accustomed to preach from twelve to thirty sermons weekly. His congregations were rude and rough; but they caught the fervour of his spirit, and hundreds of his hearers were converted. He loved labour, and, for his Master's sake, cheerfully encountered hard living. One day he would be the guest of Lady Huntingdon; at another time, he would be found sleeping in his own hayloft, simply to find room for strangers in his parsonage. In all sorts of weather, upon the bleak mountains, often drenched by rain, or benumbed by frost, with no regular meals, and frequently nothing better than a crust, he never wearied in his evangelistic wanderings, but pursued his onward course with a blithesome spirit, singing praises to his Divine Redeemer. His dress was plain, and sometimes shabby. Often he had literally only one coat and one pair of shoes, not from affectation, or eccentricity, but from a benevolent desire to benefit the poor. Possessed of strong mental power, and with a Cambridge education, he was capable of rising above the rank of ordinary preachers; but, to accommodate himself to his rustic hearers, there was a homeliness in his forms of speech, which was sometimes scarcely dignified. He preached in the same style as that in which Albert Durer painted. His power in prayer was marvellous. "He was like a man with his feet on earth and his soul in heaven." As one of Wesley's "assistants," he visited classes, gave tickets, held lovefeasts, attended quarterly meetings, entertained the "itinerants," and let them preach in the kitchen of his parsonage. He was oft eccentric, but always honest, earnest, and devout. Strong of frame, and robust in health, his study was under the wide canopy of heaven, among hills and dales; and the weariness of his wanderings was relieved by Divinely imparted thoughts, and communings with his God. He died April 7, 1763; some of his last words being, "I am as happy as I can be on earth, and as sure of heaven as if I was in it." He was a rare man; and in him was fully exemplified his favourite motto, which was inscribed upon his coffin, "For me to live is Christ, and to die is gain."

In the same neighbourhood was another man, who, though not so eminent, deserves honourable mention,--Thomas Colbeck, of Keighley, now twenty-five years of age, long a faithful and laborious local preacher, and whose memory is still precious among the west Yorkshire mountains. He was one of Grimshaw's faithful travelling companions; and, by his instrumentality, Methodism was introduced into not a few of the villages in the neighbourhood where he lived. His house was Wesley's home, and the resting place of Wesley's itinerants. While praying with a person afflicted with a fever he caught the infection, and died on November 5, 1779.

On leaving Haworth, Wesley proceeded to Roughlee, a village in the vicinity of Colne, Grimshaw and Colbeck going with him. While Wesley was preaching, a drunken rabble came, with clubs and staves, led on by a deputy constable, who said he was come for the purpose of taking Wesley to a justice of the peace at Barrowford. Wesley went with him. On the way a miscreant struck him in the face; another threw a stick at his head; and a third cursed and swore, and flourished his club about Wesley's person as if he meant to murder him. On reaching the public house, where his worship was waiting, he was required to promise not to come to Roughlee again. He answered, he would sooner cut off his head than make such a promise. For above two hours, he was detained in the magisterial presence; but, at length, he was allowed to leave. The deputy constable went with him. The mob followed with oaths, curses, and stones. Wesley was beaten to the ground, and was forced back into the house. Grimshaw and Colbeck were used with the utmost violence, and covered with all kinds of sludge. Mr. Mackford, who had come with Wesley from Newcastle, was dragged by the hair of his head, and sustained injuries from which he never fully recovered. Some of the Methodists, who were present, were beaten with clubs; others were trampled in the mire; one was forced to leap from a rock ten or twelve feet high, into the river; and others had to run for their lives, amidst all sorts of missiles thrown after them. The magistrate saw all this; and, so far from attempting to hinder it, seemed well pleased with the murderous proceedings. Next day Wesley wrote him as follows:--"All this time you were talking of justice and law! Alas, sir, suppose we were Dissenters , suppose we were Jews or Turks, are we not to have the benefit of the laws of our country! Proceed against us by the law, if you can or dare; but not by lawless violence; not by making a drunken, cursing, swearing, riotous mob, both judge, jury, and executioner. This is flat rebellion against God and the king, as you may possibly find to your cost."

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