Assuming the above description of the Calves-head Club to be correct, no wonder that Samuel Wesley was disgusted with its proceedings; and, though this perhaps scarcely justifies the writing of the letter which was published in 1703, yet, it is some excuse for it. Wesley, in his letter, apologises for writing against a body among whom he was educated, to whom his ancestors belonged, and from whom he had received many personal favours. He declares that he feels no enmity against the party he had left; that he honoured some of them, and pitied others, but hated none. He states that his purpose is to relate the methods used by Dissenters to propagate a ministry in opposition to the Established Church; to describe what kind of schools and colleges they had set up, to supersede the necessity of going to the universities; and to show how these were maintained, what principles they taught, and what sort of arguments they used to confirm their pupils in their dissent, and to hinder them from going over to the communion of the Church.

But now, it may be asked, why was Wesley’s letter, after the lapse of so many years, given to the public in a printed form? It is somewhat difficult to answer this; and yet there are certain facts which will help to cast light upon it. In 1702, King William died, and Queen Anne, the patroness of the High Church party, succeeded to the throne. The Dissenters, who, for the last thirteen years, had received royal favours, were now the objects of royal abhorrence. Just at this juncture, Samuel Wesley’s letter respecting their academies was published. In the same year, 1703, the first part of Clarendon’s History of the Rebellion was printed, and dedicated to Queen Anne. In the dedication occurs the following paragraph:—“What can be the meaning of the several seminaries, and, as it were, universities, set up in divers parts of the kingdom, by more than ordinary industry, contrary to law, supported by large contributions, where the youth is bred up in principles directly contrary to monarchical and Episcopal government? What can be the meaning of the constant solemnizing by some men, the anniversary of that dismal thirtieth of January, in scandalous and opprobrious feasting and jesting, which the law of the land hath commanded to be perpetually observed in fasting and humiliation? It is humbly submitted to your Majesty whether this does not look like an industrious propagation of the rebellious principles of the last age, and whether it is not necessary that your Majesty should have an eye toward such unaccountable proceedings?”

In 1704, a second part of Clarendon’s History was published, with another dedication to the same royal patroness, in which, in reference to the Dissenters, it is said:—“Let them clear themselves of that they were lately charged with before your Majesty, that there are societies of them which celebrate the horrid thirtieth of January, with an execrable solemnity of scandalous mirth; and that they have seminaries, and a sort of universities, in England, maintained by great contributions, where the fiercest doctrines against monarchical and Episcopal government are taught and propagated, and where they bear an implacable hatred to your Majesty’s title, name, and family.”

In the same year that Samuel Wesley’s letter was published, Queen Anne gave her first-fruits and tenths for augmenting the livings of the poorer clergy. In addition to this, the “Occasional Conformity Bill” was passed by the Commons and rejected by the Lords, and created great excitement in the nation. In the House of Peers, “Archbishop Sharpe said he apprehended danger from the increase of Dissenters, and particularly from the many academies set up by them, and moved that the judges might be consulted what laws were in force against such seminaries, and by what means they might be suppressed.”[[163]]

It becomes an interesting inquiry to ask in what relation Mr Wesley’s letter stood to “The Secret History of the Calves-head Club,” to the strong language used in the dedicatory preface of Clarendon’s History of the Rebellion, to the bounty of Queen Anne, to the “Occasional Conformity Bill,” and to the speech of his faithful and affectionate friend, Archbishop Sharpe? This is a question which we cannot answer, but that his letter was deemed an important one is evident from the attention it attracted, and the excitement it occasioned.[[164]]

Most of the facts contained in Mr Wesley’s letter have been already given in the third and fourth chapters of this work, and hardly anything can be added here.

One of Wesley’s most offensive assertions is that the Dissenters are “a sort of people none of the best-natured in the world,” though he admits that “all or most of his relations and acquaintances” belong to that denomination. He adds, that, he was deterred “writing lest he should be thought ungrateful to those from whom, for some years, he received his bread; and also, lest what he said should increase existing animosities.” He says he “honours some of the Dissenters and pities others, without hating any.” His statements must have been galling; but we are bound to say there is no appearance of an acrimonious spirit. Had his opponents possessed and evinced the same good-tempered moderation, the controversy would not have been so painful and discreditable as what it was.

Samuel Wesley’s first and chief antagonist was Samuel Palmer, an Independent minister of some repute, upon whom Dunton lavishes the highest praise. He tells us that he was educated by Dr Kerr, and pursued his studies at the rate of seventeen hours a-day; that his temper was open and sincere, and that he abhorred all trick and flattery; that he was a man of great generosity, very charitable, and very humble; that he never courted the rich, and was always ready to attend the poor; that he preached without notes, and that his delivery, voice, and style were excellent; that he took great pains with the rising generation, and that his catechetical lectures were plain, easy, and full; that he was well-beloved by all the clergy and gentlemen of the Church of England who knew him, and that he was well skilled in law and politics—

“Sum all in him that’s good, and learn’d, and great,

Place him in learning’s, and in Bates’ seat;