It was during the latter years of the administration of Walpole that England was electrified by the preaching of Whitefield and Wesley, and the sect of the Methodists arose, which has exercised a powerful influence on the morals, religion, and social life of England.
John Wesley, John Wesley. who may rank with Augustine, Pelagius, Calvin, Arminius, or Jansen, as the founder of a sect, was demanded by the age in which he lived. Never, since the Reformation, was the state of religion so cold in England. The Established Church had triumphed over all her enemies. Puritanism had ceased to become offensive, and had even become respectable. The age of fox-hunting parsons had commenced, and the clergy were the dependants of great families, easy in their manners, and fond of the pleasures of the table. They were not expected to be very great scholars, or very grave companions. If they read the service with propriety, did not scandalize their cause by gross indulgences, and did not meddle with the two exciting subjects of all ages,—politics and religion,—they were sure of peace and plenty. But their churches were comparatively deserted, and infidel opinions had been long undermining respect for the institutions and ministers of religion. Swearing and drunkenness were fashionable vices among the higher classes, while low pleasures and lamentable ignorance characterized the people. The dissenting sects were more religious, but were formal and cold. Their ministers preached, too often, a mere technical divinity, or a lax system of ethics. The Independents were inclined to a frigid Arminianism, and the Presbyterians were passing through the change from ultra Calvinism to Arianism and Socinianism.
The reformation was not destined to come from Dissenters, but from the bosom of the Established Church, a reformation which bore the same relation to Protestantism as that effected by St. Francis bore to Roman Catholicism in the thirteenth century; a reformation among the poorer classes, who did not wish to be separated from the Church Establishment.
John Wesley belonged to a Early Life of Wesley. good family, his father being a respectable clergyman in a market town. He was born in 1703, was educated at Oxford, and for the church. At the age of twenty, he received orders from the Bishop of Oxford, and was, shortly after, chosen fellow of Lincoln College, and then Greek lecturer.
While at Oxford, he and his brother Charles, who was also a fellow and a fine scholar, excited the ridicule of the University for the strictness of their lives, and their methodical way of living, which caused their companions to give them the name of Methodists. Two other young men joined them—James Hervey, author of the Meditations, and George Whitefield. The fraternity at length numbered fifteen young men, the members of which met frequently for religious purposes, visited prisons and the sick, fasted zealously on Wednesdays and Fridays, and bound themselves by rules, which, in many respects, resembled those which Ignatius Loyola imposed on his followers. The Imitation of Christ, by A Kempis, and Taylor's Holy Living, were their grand text-books, both of which were studied for their devotional spirit. But the Holy Living was the favorite book of Wesley, who did not fully approve of the rigid asceticism of the venerable mystic of the Middle Ages. The writings of William Law, also, had great influence on the mind of Wesley; but his religious views were not matured until after his return from Georgia, where he had labored as a missionary, under the auspices of Oglethorpe. The Moravians, whom he met with both in America and Germany, completed the work which Taylor had begun; and from their beautiful establishments he also learned many principles of that wonderful system of government which he so successfully introduced among his followers.
Wesley continued his labors with earnestness; but these were also attended with some extravagances, which Dr. Potter, the worthy Bishop of London, and other Churchmen, could not understand. And though he preached with great popular acceptance, and gained wonderful eclat, though he was much noticed in society and even dined with the king at Hampton Court, and with the Prince of Wales at St. James's, still the churches were gradually shut against him. When Whitefield returned from Georgia, having succeeded Wesley as a missionary in that colony, and finding so much opposition from the dignitaries of the Church, although neither he nor Wesley had seceded from the Church; and, above all, excited by the popular favor he received,—for the churches would not hold half who flocked to hear him preach,—he resolved to address the people in the open air. The excitement he produced was unparalleled. Near Bristol, he sometimes assembled as many as twenty thousand. But they were chiefly the colliers, drawn forth from their subterranean working places. But his eloquence had equal fascination for the people of London and the vicinity. In Moorfields, on Kennington Common, and on Blackheath, he sometimes drew a crowd of forty thousand people, all of whom could hear his voice. He could draw tears from Hume, and money from Dr. Franklin. He could convulse a congregation with terror, and then inspire them with the brightest hopes. He was a greater artist than Bossuet or Bourdaloue. He never lost his self-possession, or hesitated for appropriate language. But his great power was in his thorough earnestness, and almost inspired enthusiasm. No one doubted his sincerity, and all were impressed with the spirituality and reality of the great truths which he presented. And wonderful results followed from his preaching, and from that of his brethren. A great religious revival spread over England, especially among the middle and lower classes, the effects of which last to this day.
Whitefield Whitefield. was not so learned, or intellectual as Wesley. He was not so great a genius. But he had more eloquence, and more warmth of disposition. Wesley was a system maker, a metaphysician, a logician. He was also profoundly versed in the knowledge of human nature, and curiously adapted his system to the wants and circumstances of that class of people over whom he had the greatest power. Both Wesley and Whitefield were demanded by their times, and only such men as they were could have succeeded. They were reproached for their extravagances, and for a zeal which was confounded with fanaticism; but, had they been more proper, more prudent, more yielding to the prejudices of the great, they would not have effected so much good for their country. So with Luther. Had he possessed a severer taste, had he been more of a gentleman, or more of a philosopher, or even more humble, he would not so signally have succeeded. Germany, and the circumstances of the age, required a rough, practical, bold, impetuous reformer to lead a movement against dignitaries and venerable corruptions. England, in the eighteenth century, needed a man to arouse the common people to a sense of their spiritual condition; a man who would not be trammelled by his church; who would not be governed by the principles of expediency; who would trust in God, and labor under peculiar discouragement and self-denial.
Wesley was like Luther in another respect. He quarrelled with those who would not conform to all his views, whether they had been friends or foes. He had been attracted by the Moravians. Their simplicity, fervor, and sedateness had won his regard. But when the Moravians maintained that there was delusion in those ravings which Wesley considered as the work of grace, when they asserted that sin would remain with even regenerated man until death, and that it was in vain to expect the purification of the soul by works of self-denial, Wesley opposed them, and slandered them. He also entered the lists against his friend and fellow-laborer, Whitefield. The latter did not agree with him respecting perfection, nor election, nor predestination; and, when this disagreement had become fixed, an alienation took place, succeeded by actual bitterness and hostility. Wesley, however, in his latter days, manifested greater charity and liberality, and was a model of patience and gentleness. He became finally reconciled to Whitefield, and the union continued until the death of the latter, at Newburyport, in 1770.
The greatness of Wesley consisted in devising that wonderful church polity which still governs the powerful and numerous sect which he founded. It is from the system of the Methodists, rather than from their theological opinions, that their society spread so rapidly over Great Britain and America, and which numbered at his death, seventy-one thousand persons in England, and forty-eight thousand in this country.
And yet Institution of Wesley. his institution was not wholly a matter of calculation, but was gradually developed as circumstances arose. When contributions were made towards building a meeting-house in Bristol, it was observed that most of the brethren were poor, and could afford but little. Then said one of the number, "Put eleven of the poorest with me, and if they give any thing, it is well. I will call on each of them weekly, and if they give nothing, I will give for them as well as for myself." This suggested the idea of a system of supervision. In the course of the weekly calls, the persons who had undertaken for a class discovered some irregularities among those for whose contributions they were responsible, and reported them to Wesley. He saw, at once, the advantage to be derived from such an arrangement. It was what he had long desired. He called together the leaders, and desired that each should make a particular inquiry into the behavior of all under their respective supervision. They did so. The custom was embraced by the whole body, and became fundamental. But it was soon found to be inconvenient to visit each person separately in his own house weekly, and then it was determined that all the members of the class should assemble together weekly, when quarrels could be made up, and where they might be mutually profited by each other's prayers and exhortations. Thus the system of classes and class-leaders arose, which bears the same relation to the society at large that town meetings do to the state or general government in the American democracy—which, as it is known, constitute the genius of our political institutions.