Wesley's Publications in 1761. 429 ance with God by Faith only," and was published at the request of the vice chancellor alone. There can be little doubt, that this was a concerted movement, and was intended to be an unanswerable refutation of Wesley's heresies. Of · course, such men were not likely to employ the coarse abuse which newspapers and magazines were wont to cast upon the Methodists; but even here, in St. Mary's, before the university of Oxford, where Methodism had its rise, and after it had existed and triumphed for more than twenty years, Dr. Hitchcock coolly told the vice chancellor, the heads of houses, and his illustrious congregation, that the Methodists were men of "no knowledge"; that they were building "up a church upon enthusiasm, rhapsody, and nonsense"; and Mr. Allen "willingly undertook" to refute "the leading tenet of modern enthusiasm by proving the following proposition, That faith, in its highest degree, when alone, or distinct from other virtues, is so far from saving or justifying any person, that it doth not necessarily produce good works." Wesley himself was too busy, in 1761, to write and publish much. His productions were the following. I. "A Plain Account of Genuine Christianity." 12 pages. This was simply a reprint of the conclusion of Wesley's letter to Dr. Middleton, published in 1749. Wesley's description of a Christian, and of Christian faith, in this little tract, deserves the reader's best attention. 2. "An Extract of the Rev. Mr. John Wesley's Journal, from February 16, 1755, to June 16, 1758." 12mo, 146 pages. 3. "Select Hymns: with Tunes Annexed: designed chiefly for the Use of the People called Methodists." 12mo, 139 pages. Would that the Methodists of the present day would sing the tunes furnished by their founder, instead of leaving choirs to repeat, parrot like, the inane noises now too generally attached to Charles Wesley's glorious and glowing hymns, and which, by a monstrous perversion of truth, taste, and language, are considered sacred music of pure and classic type. We are weary of such singing in Methodist chapels, and most deeply deplore the day when, by some mistaken theoriser, it was introduced. It is devouring the very vitals of Methodistic worship, and no more harmonizes with 1761 Age 58 1761 the Wesley hymns than an automatic scarecrow with a Age 58 breathing, living man. Musicians, in Wesley's day, were as self conceited and as obstinate as musicians now. In the preface to his Tunes Annexed, he tells us: "I have been endeavouring, for more than twenty years, to procure such a book as this; but in vain. Masters of music were above following any direction but their own; and I was determined, whoever compiled this should follow my direction: not mending our tunes, but setting them down, neither better nor worse than they were. At length, I have prevailed. The following collection contains all the tunes which are in common use among us. They are pricked true, exactly as I desire all our congregations may sing them; and here is prefixed to them a collection of those hymns which are, I think, some of the best we have published. The volume likewise is small, as well as the price. This, therefore, I recommend, preferable to all others." Appended to the tunes are Wesley's well known directions concerning singing, which it would be well if all his societies would follow. Wesley himself was full of music, and to this, in great part, may be attributed the glorious singing of the early Methodists. With such a leader, and with their hearts full of the love of God, it is not surprising that their service of praise has become proverbial. They sang with the spirit, and with the understanding also. It may be added here, once for all, that Wesley's book of music, with some variations and improvements, was republished in several succeeding years, with the altered titles of "Sacred Melody; or, a Choice Collection of Psalm and Hymn Tunes"; and "Sacred Harmony: or, a Choice Collection of Psalm and Hymn Tunes, in two or three Partsfor the Voice, Harpsichord, and Organ." These editions are now before us; but further description is unnecessary. W WHITEFIELD and Charles Wesley were still invalids, and, though they preached with more or less frequency, their evangelistic labours, in 1762, were limited when compared with the labours of former years. Wesley began the year with a grand service, in the chapel at Spitalfields, at which nearly two thousand members of the London society were present. Besides Berridge and Maxfield, he was assisted by Benjamin Colley, a young man, born at Tollerton, near Easingwold, who had recently received episcopal ordination, and was now officiating, as a clergyman, in Methodist chapels. His ministerial gifts were small;1 but his piety was sincere and earnest. Strangely enough, this young Yorkshire Levite was carried away by the fanatical enthusiasm of Bell and Maxfield (to be noticed shortly), and though he did not live more than half-a-dozen years afterwards, his life was clouded, and not what it might have been.' The remarkable work of sanctification was rapidly spreading throughout the whole of the United Kingdom. Wesley wrote: "Many have been convinced of sin, many justified, and many backsliders healed. But the peculiar work of this season has been, what St. Paul calls the perfecting of the saints.' Many persons in London, in Bristol, in York, and in various parts, both of England and Ireland, have experienced so deep and universal a change, as it had not entered into their hearts to conceive. After a deep conviction of inbred sin, of their total fall from God, they have been so filled with faith and love (and generally in a moment), that sin vanished, and they found, from that time, no pride, anger, desire, or unbelief. They could rejoice evermore, pray without ceasing, and in everything give thanks. Now, whether we call this the destruction or suspension of sin, it is a glorious work of God; such a work as, considering both the depth and extent of it, we never saw in these kingdoms before. It is possible some have been mistaken; and it is certain some have lost what they then received. A few Manuscript letter of J. Pawson. 2 Methodist Magazine, 1782, pp. 157, 386; and 1783, p. 328. 1762 Age 59 Age 59 1762 (very few, compared to the whole number) first gave way to enthusiasm, then to pride, next to prejudice and offence, and at last separated from their brethren. But although this laid a huge stumbling block in the way, still the work of God went on. Nor has it ceased to this day in any of its branches. God still convinces, justifies, sanctifies. We have lost only the dross, the enthusiasm, the prejudice, and offence. The pure gold remains, faith working by love, and, we have ground to believe, increases daily." This was written at the end of 1763. On the last day of 1762, Wesley remarked in his Journal: "I looked back on the past year; a year of uncommon trials and uncommon blessings. Abundance have been convinced of sin; very many have found peace with God; and, in London only, I believe full two hundred have been brought into glorious liberty. And, yet, I have had more care and trouble in six months, than in several years preceding. What the end will be, I know not; but it is enough that God knoweth." To understand Wesley's allusions here, we must briefly glance at the history of two of the principal men concerned. Thomas Maxfield was one of Wesley's first preachers. For more than twenty years, he had acted under Wesley's direction. His origin in Bristol was humble, but he had married a wife with considerable fortune. At Wesley's instigation, a friend had recommended him to Dr. Barnard, bishop of Londonderry, for ordination. The bishop said, "Sir, I ordain you, to assist that good man, that he may not work himself to death." Maxfield thus became one of Wesley's most important preachers; and, perhaps, this was one of the reasons why not a few regarded him with envy. At all events, many censured him; and Wesley "continually and strenuously defended him; thereby offending several of his preachers, and a great number of his people." As early as 1760, Wesley had appointed Maxfield to meet, every Friday, a sort of select band in London, consisting of Messrs. Biggs, Latlets, Calvert, and Dixon,3 all of whom professed to be entirely sanctified. Some of these favoured ones soon had dreams, visions, and impressions, as they thought, 1 Wesley's Works, vol. iii., p. 149. 2 Moore's Life of Wesley, vol. ii., p. 218. Thomas Maxfield and George Bell. 433 from God; and Maxfield, instead of repressing their whimsies, encouraged them. Presently, their visions created contempt for those who had them not; and were regarded as proofs of the highest grace. Some of the preachers opposed these holy visionaries with a considerable amount of roughness. This excited their resentment. They refused to hear their rebukers preach, and followed after Maxfield. Their numbers multiplied; and Maxfield told them, they were not to be taught by man, especially by those who had less grace than themselves. The result was, when Wesley returned to London in October, 1762, he found the society in an uproar, and Maxfield's friends formed into a sort of detached connexion. Enthusiasm, pride, and intense uncharitableness were now the chief characteristics of these high professors. Wesley tenderly reproved them. One of them resented, and cried out, "We will not be browbeaten any longer; we will throw off the mask;" and, accordingly, returned her own and her husband's tickets, saying, "Sir, we will have no more to do with you; Mr. Maxfield is our teacher." At the conference of 1761, Maxfield had been arraigned, for some misdemeanour not specified; but Wesley spoke in his defence, and silenced his accusers.1 Still Wesley was in doubt concerning him, and wrote him a long letter, telling him mildly all he heard or feared concerning him. Maxfield resented, and said he had no thought of a separation, and that Wesley was at liberty to call him John or Judas, Moses or Korah, as he pleased. He alleged, that Wesley and his brother contradicted the highest truths; and that almost all who "called themselves ministers of Christ, or preachers of Christ, contended for sin to remain in the heart. as long as we live, as though it was the only thing Christ delighted to behold in His members." George Bell, a native of Barningham, near Barnardcastle, had been a corporal in the Life Guards. He was converted in the year 1758, and pretended to be sanctified in the month. of March, 1761. A few days afterwards, he wrote an account of this to Wesley, in a letter tinged with a frenzy, which Wesley was too ready to regard as the breathings of a superior 1 Wesley's Works, vol. iii., p. 120. VOL. II. F F 1762 Age 59 |