And, again, in 1744, he writes, in his Journal:—
“November 11. This evening, I heard of poor Mr. Broughton’s zeal; but shall not persecute, after his example.”
“November 28. I put out of the Society all the disorderly walkers; who are, consequently, ready to make affidavit of whatever Mr. Broughton pleases.”
There is obscurity in the last two extracts. Both were written at Newcastle-on-Tyne; and, yet, it is almost certain, that, Broughton was, not there, but, in London. Probably letters from London had been received by Charles, during his northern tour; but what he means by the “affidavits” and by Broughton’s persecution, there is no evidence to show. On the old principle, that, where there is smoke there is fire, it may be safely inferred, that, though Charles Wesley, impulsive and impassioned, entertained an excessive prejudice against his old Oxford friend, Broughton was still in hostility to the doctrines and the action of the Methodists.
Did this continue to the end of life? We cannot tell. We hope not, and are encouraged in this by a fact which happened soon after the year 1750. The Rev. Henry Venn is well known as having belonged to the party of evangelical clergymen, who sprang up in the days of Wesley, embracing the Revs. Samuel Walker, J. Jones, Dr. Conyers, W. Romaine, J. Berridge, and others who might be mentioned. Mr. Venn commenced his earnest and useful ministry in 1750, by accepting the curacy of a Mr. Langley, who held the livings of St. Matthew, Friday Street, London, and of West Horsley, near Guildford, in Surrey. It was his duty to serve the church in London during part of the summer months, and to reside the remainder of the year at Horsley. In this employment he continued from 1750 to 1754, when he accepted the curacy of Clapham. Such was his activity and zeal at Horsley, that, his family prayer was often attended by thirty or forty of his poorer neighbours; and the number of communicants was increased, while he was curate, from twelve to sixty. The neighbouring clergy stigmatized him as an enthusiast and a Methodist, which presupposes that, in spirit, doctrine, or behaviour, or all combined, he bore a likeness to the branded sect. Up to the present, he was personally unknown to Wesley; but he had frequently been among his auditors, and confesses, in a letter, dated March 21, 1754, that, Wesley’s words had often been “as thunder to his drowsy soul.” All this goes to prove, that, the sympathies of the young curate were with Wesley and his friends; and, yet, presuming that Broughton’s antipathy to the recently risen sect still existed, Venn was the means of conferring a substantial benefit on the man who opposed the principles and party which he himself regarded with affectionate and zealous approbation. The story, as related in the life of Venn, is as follows:—
During the time that Mr. Venn held the curacy of Horsley, Sir John Evelyn had the disposal of the living of Wotton, in the same neighbourhood; a living then worth between £200 and £300 a year, and at present worth double that amount. Sir John was exceedingly anxious to obtain a clergyman of exemplary character, and a man of knowledge and learning. The squire of Horsley strongly recommended Mr. Venn, and Sir John seemed ready to accept the recommendation of his friend; but Venn, who had long been acquainted with Broughton, and had a high respect for his virtues, judged him more in need of preferment than himself, and wrote an anonymous letter to the patron, giving a full and faithful account of Broughton’s character, and urging his appointment to the vacant Rectory. Sir John, after making inquiry concerning Broughton, presented him; nor had he ever reason to repent of following the advice of his anonymous correspondent.[268]
If Broughton retained his objection to the doctrines of the Methodists, is it likely, that Venn, himself a Methodist in point of doctrine, would have recommended him for such a post? Venn was well acquainted with him, and must have known his sentiments, not only past but present. He had no personal interests to serve. In fact, his act was one of generous and rare disinterestedness. He was full of youthful zeal, and ardent longings to promote the spread of Christian truth. Under such circumstances, is it rash to regard the action that he took as evidence that the views of Broughton, who, at the beginning of the Methodist movement, had opposed the Methodist doctrines, were now materially changed, and that, in his ministerial teachings, he was substantially in harmony with the Methodist clergy? The reader must form his own opinion on the subject; but as Broughton has always been represented, not as a friend, but as a somewhat zealous opponent of the Methodists, it is hoped, that this seeming digression may not be deemed irrelevant.
To proceed. In 1743, Broughton was appointed the Secretary of the Society for Promoting Christian Knowledge; an office which he held until his death in 1777. For thirty-four years the secretarial duties of this Society were the principal employment of Broughton’s life. In the Society’s house, first in Bartlett’s Buildings, Holborn, and afterwards, in Hatton Garden, he spent five hours every day in the week, except on Saturdays and Sundays; and during these five hours, from 9 a.m., till 2 p.m., was accessible to all members and friends of the Society, who had business to transact. Was his life mis-spent? In answering this, some account of the Society itself is needful; and the following is chiefly taken from its own Reports.
It is a well-known fact, that, the useful and popular preaching of Horneck, Beveridge, and Smithies, led to the institution of the Society for the Reformation of Manners, in 1677. Coexistent with this Society, were a large number of Christian brotherhoods, in London and throughout the kingdom, who held private meetings for religious fellowship, set up prayers in many of the city churches, and were most exemplary in their attendance at the monthly Sacrament, and at public services. To some extent, these religious organizations were one; and yet they were distinct and separate. The Society for the Reformation of Manners was intended to suppress vice in others; the religious societies were instituted principally to promote religion among themselves. The Reformation Society was composed of members of the Church of England and of Dissenters unitedly; the religious societies did not admit Dissenters, and consisted entirely of the members of the Established Church.
Things proceeded thus, till about the end of 1698, when a few gentlemen, belonging to these fraternities, formed themselves into a Society “to promote the knowledge of true religion,” on a more extensive scale than had been yet attempted; and “in 1701, at their instance, a charter was obtained, from William III., whereby all the then subscribing members, with other persons of distinction in Church and State, were incorporated for the better carrying on of that branch of their designs, which related to the Plantations, Colonies, and Factories beyond the seas, belonging to the kingdom of England.” This Society was henceforward known as “The Society for the Propagation of the Gospel in Foreign Parts.”