He says: "The first rise of Methodism was in November, 1729, when four of us met at Oxford. The second was at Savannah, in April, 1736, when twenty or thirty persons met at my house. The last was at London, May 1, 1738, when forty or fifty of us agreed to meet together every Wednesday evening, in order to free conversation, begun and ended with singing and prayer. G.o.d then thrust us out to raise a holy people."

It would be interesting to follow these men and learn the results of their lives; but our s.p.a.ce does not permit. We refer the reader to that most excellent work, _The Oxford Methodists_, by Tyerman. Of Robert Kirkham little or nothing is known. William Morgan died while a mere youth, and died well. John Clayton became a Jacobite Churchman, and treated Wesley and his brother Charles with utter contempt. Thomas Broughton became secretary of the "Society for the Promotion of Christian Knowledge," and was faithful to his trust till death. He died suddenly upon his knees, on a Sabbath morning just before he was to have preached. James Harvey, author of _Meditations_, was a man of beautiful character, but opposed Wesley's Arminian views. Charles Kinchin, unlike most of the "Holy Club," remained the fast friend of Wesley until death.

John Whitelamb married John Wesley's sister Mary, who died within one year, leaving her husband broken-hearted and despondent. He seems to have lost much of his early devotion, causing Mr. Wesley to say, "O, why did he not die forty years ago?" Wesley Hall married John Wesley's sister Martha, a lady of superior talents and sweetness of disposition.

Wesley regarded Hall as a man "holy and unblamable in all manner of conversation." After some years Hall went to the bad. He became, first, a Dissenter, then a Universalist, then a deist, after that a polygamist.

He abandoned his charming wife, nine of his ten children having died, and the tenth soon followed. He went to the West Indies with one of his concubines, living there until her death. Broken in health and awakened to his terrible condition, he returned to England, where he soon after died. His lawful and faithful wife, hearing of his condition, like an angel of mercy hastened to his bedside. He died in great sorrow of heart, saying--and they were his last words--"I have injured an angel, an angel that never reproached me." Wesley says: "I trust he died in peace, for G.o.d gave him deep repentance." John Gambold became a Moravian bishop, and was so opposed to Wesley that he frankly told him he was "ashamed to be seen in his company." Wesley, however, always held him in high esteem. Of Richard Hutchins little is known, except that he was rector of Lincoln College, and never seems to have opposed the Wesleys.

Christopher Atkinson was for twenty-five years vicar of Shorp-Arch and Walton. His last words were, "Come, Lord Jesus, and come quickly."

Charles Delamotte was one who accompanied the Wesleys to Georgia. Little further is known of him, except that he became a Moravian and died in peace at Barrow upon the Humber.

Here ends our account of the "Holy Club." All of them maintained a correct life except Hall. They were nearly all Calvinists, and in this they came in conflict with Wesley. Had they remained with Wesley, what a record they might have made! We trust their end was peace.

A TRIUMPHANT DEATH SCENE.

Go with me to the Epworth rectory. The venerable Samuel Wesley is dying; no, not dying, but languishing into life. John and Charles have been summoned from Oxford, and they are at the bedside. The faithful wife is so overcome that she cannot be present to witness the dying scene.

John sympathetically inquires, "Do you suffer much, father?" The dying man responds, "Yes, but nothing is too much to suffer for heaven. The weaker I am in body the stronger and more sensible support I feel from G.o.d." The dying saint lays his trembling hand on the head of Charles, and, like a true prophet, says, "Be steady! The Christian faith will surely revive in this kingdom. You shall see it, though I shall not."

John inquires again, "Are you near heaven?" The dying rector joyfully responds, "Yes, I am." "Are all the consolations of G.o.d small with you, father?" The emphatic answer is, "No! no! no!"

He then called his children each by name, and said to them, "Think of heaven; talk of heaven! All the time is lost when we are not thinking of heaven." The hour came for his departure. The children knelt beside his bed; John prayed. As the prayer ended, in a feeble whisper the rector said, "Now you have done all." Again John prayed, commending the soul of his honored father to G.o.d. All was silent as the tomb. They opened their eyes, and the rector was with the Lord, "beholding the King in his beauty." "Can anything on earth be more beautiful," says one writer, "than such a death? It was indeed fitting that this tried, scarred Christian warrior should pa.s.s thus peacefully to his reward."

"Now," said his widow, in great sorrow, "I am appeased in his having so easy a death, and I am strengthened to bear it."

On the very day of the rector's funeral a heartless parishioner, to whom the rector owed seventy-five dollars, seized the widow's cattle to secure the debt. But it was such a deed as his G.o.dless people were ever ready to perpetrate. John came to the relief of his poor mother, and gave the woman his note for the amount.

Wesley is again at Oxford, intent on service for his Lord.

CHAPTER VI.

WESLEY IN AMERICA.

ONE of the most remarkable chapters in the life of John Wesley relates to his mission to America.

There was a tract of land in North America, lying between South Carolina and Florida, over which the English held a nominal jurisdiction. It was a wild, unexplored wilderness, inhabited only by Indian tribes. Under the sanction of a royal charter in 1732 a settlement was made in this territory, and as a compliment to the king, George II, it was named Georgia.

The object of such a settlement was twofold: first, to supply an outlet for the redundant population of the English metropolis; and, secondly, to furnish a safe asylum for foreign Protestants who were the subjects of popish intolerance. No Roman Catholic could find a home there. James Edward Oglethorpe, an earnest friend of humanity, was appointed the first governor of the territory, and he and twenty others were named as trustees, to hold the territory twenty years in trust for the poor.

The first company of emigrants, one hundred and twenty-four in number, had already landed at Savannah and were breathing its balmy air, and the enthusiastic governor was on his return to inspire in the mind of the English people increased confidence in the new enterprise.

Having long been a personal friend of the Wesley family, Oglethorpe knew well the sterling worth of the two brothers, John and Charles, who were still at Oxford. An application was made to some of the Oxford Methodists to settle in the new colony as clergymen. Such sacrifices as they were ready to endure, and such a spirit as seemed to inflame them, were regarded as excellent qualities for the hardships of such a country as Georgia. Mr. Wesley was earnestly pressed by no less a person than the famous Dr. Burton to undertake a mission to the Indians of Georgia, Dr. Burton telling him that "plausible and popular doctors of divinity were not the men wanted in Georgia," but men "inured to contempt of the ornaments and conveniences of life, to bodily austerities, and to serious thoughts." He finally consented, his brother Charles, Benjamin Ingham, and Charles Delamotte joining him.

When the project was made public it was regarded by many as a Quixotic scheme. One inquired of John: "Do you intend to become a knight-errant?

How did Quixotism get into your head? You want nothing. You have a good provision for life. You are in a fair way for promotion, and yet you are leaving all to fight windmills."

"Sir," replied Mr. Wesley, "if the Bible be not true, I am as very a fool and madman as you can conceive. But if that book be of G.o.d, I am sober-minded; for it declares, 'There is no man that hath left houses, and friends, and brethren for the kingdom of G.o.d's sake, who shall not receive manifold in this present time, and in the world to come everlasting life.'"

He submitted his plans to his widowed mother, asking her advice. She replied, "Had I twenty sons, I should rejoice to see them all so employed." His sister Emily said, "Go, my brother;" and his brother Samuel joined with his mother and sister in bidding him G.o.dspeed.

All things being in readiness, on the 14th of October, 1735, the company embarked on board the _Simmonds_, off Gravesend, and after a few days'

detention set sail for the New World.

This was a voyage of discovery--the discovery of holiness.

"Our end in leaving our native land," Wesley says, "was not to avoid want, G.o.d having given us plenty of temporal blessings; nor to gain the dung and dross of riches and honor; but simply to save our souls, to live wholly to the glory of G.o.d."

Wesley hoped by subjecting himself to the hardships of such a life to secure that holiness for which his soul so ardently longed. He had no clear conception as yet of the doctrine of salvation by faith alone. He hoped by spending his life among rude savages to escape the temptations of the great metropolis. In the wilds of America he could live on "water and bread and the fruits of the earth," and speak "without giving offense." He justly concluded that "pomp and show of the world had no place in the wilds of America." "An Indian hut offered no food for curiosity." "My chief motive," he says, "is the hope of saving my own soul. I hope to learn the true sense of the Gospel of Christ by preaching it to the heathen." "I cannot hope to attain the same degree of holiness here which I do there." "I hope," he continues, "from the moment I leave the English sh.o.r.e, under the acknowledged character of a teacher sent from G.o.d, there shall be no word heard from my lips but what properly flows from that character."

But Wesley could not get away from himself. The greatest hindrance to holiness was in his own heart. He had looked for holiness in works, sacrifices, austerities, etc., but had failed to see that it was by faith alone.

The voyage, though of almost unparalleled roughness, was of infinite profit to Wesley. A company of Moravians, with David Nitschmann as their bishop, were pa.s.sengers, bound to the New World, fleeing from popish persecutions. Wesley, observing their behavior in the midst of great peril, was convinced that they were in possession of that to which he was a stranger. Ingham represented them as "a heavenly minded people."

Fifty-seven days of sea life brought them within sight of the beautiful Savannah. Soon they were kneeling upon its soil, thanking G.o.d for his merciful care and providential deliverance.

An event occurred on the voyage to Georgia ill.u.s.trating Wesley's character. General Oglethorpe had become offended at his Italian servant. Hearing a disturbance in the cabin, Wesley stepped in. The general, observing him, and being in a high temper, sought to apologize.

"You must excuse me, Mr. Wesley," he said; "I have met with a provocation too great for a man to bear. You know I drink nothing but Cyprus wine. I provided myself with several dozens of it, and this villain, Grimaldi, has drank nearly the whole lot of it. I will be avenged. He shall be tied hand and foot, and carried to the man-of-war.

[A man-of-war accompanied the expedition for protection.] The rascal should have taken care how he used me so, for I never forgive." Wesley, fixing his eye upon the general--an eye that seemed to penetrate his soul--said, "Then I hope, general, you never sin!"

The general's heart was touched, his conscience smitten. He stood speechless before the youthful evangelist for a moment, and then threw his bunch of keys on the floor before his poor, cringing servant, saying, "There, villain, take my keys; and behave better in the future."

Wesley, it seems, had the moral courage, which probably no other man possessed on that ship, to reprove General Oglethorpe to his face.

Soon after landing in Georgia, Wesley met Spangenberg, the Moravian elder, and desired to know of him how he should prosecute his new enterprise. The devout man of G.o.d saw clearly the need of the young evangelist, and inquired of him: "Have you the witness within yourself?

Does the Spirit of G.o.d bear witness with your spirit that you are a child of G.o.d?" Wesley seemed surprised at such questions. Spangenberg continued, "Do you know Jesus Christ?" Wesley replied, "I know him as the Saviour of the world." "True," responded the Moravian elder, "but do you know that he saves you?" Wesley replied, "I hope he has died to save me." Spangenberg gravely added, "Do you know yourself?" Wesley answered, "I do;" and here the interview ended.

[Ill.u.s.tration: WESLEY'S ARM-CHAIR.]

Charles Wesley was Oglethorpe's secretary, in place of Rev. Samuel Quincy, a native of Ma.s.sachusetts, who retired from the office, desiring to return to England, where he had been educated. Ingham seems to have attached himself to Charles Wesley, and devoted himself to the children and the poor, and was the first to follow Charles to England.

Delamotte was impelled to go to Georgia from his love of John Wesley and his desire to serve him in any capacity; and he never left him for a day while Wesley remained in America. He was the last to leave the colony.

John Wesley was the sole minister of the colony, and stood next to Oglethorpe himself.

The Georgia to which Wesley came was very different from the Georgia of to-day. It had only a few English settlements, the most of the territory being the home of savage Indians. These tribes being at war with each other, all access to them was cut off. Not being able to extend their mission among them, Wesley and his colaborers turned their attention to the whites, hoping that G.o.d would before long open their way to preach the Gospel to the Indians. In the prosecution of their mission they practiced the most rigid austerities. They slept on the ground instead of on beds, lived on bread and water, dispensing with all the luxuries and most of the necessities of life. They were, in season and out of season, everywhere urging the people to a holy life. Wesley set apart three hours of each day for visiting the people at their homes, choosing the midday hours when the people were kept indoors by the scorching heat.

Charles Wesley and Mr. Ingham were at Frederica, where the people were frank to declare that they liked nothing they did. Even Oglethorpe himself had become the enemy of his secretary, and falsely accused him of inciting a mutiny.

Their plain, earnest, practical public preaching and private rebukes aroused the spirit of persecution, which broke upon them without mixture of mercy. Scandal, with its scorpion tongue; backbiting, with its canine proclivities; and gossip, which also does immense business on borrowed capital--these ran like fires over sun-scorched prairies, until these devoted servants of G.o.d were well-nigh consumed.

At Frederica, Charles narrowly escaped a.s.sa.s.sination. So general and bitter was the hate that he says: "Some turned out of the way to avoid me." "The servant that used to wash my linen sent it back unwashed." "I sometimes pitied and sometimes diverted myself with the odd expressions of their contempt, but found the benefit of having undergone a much lower degree of obloquy at Oxford."

While very sick he was unable to secure a few boards to lie upon, and was obliged to lie on the ground in the corner of Mr. Reed's hut. He thanked G.o.d that it had not as yet become a "capital offense to give him a morsel of bread." Though very sick, he was able to go out at night to bury a scout-boatman, "but envied him his quiet grave." He procured the old bedstead on which the boatman had died, upon which to rest his own sinking and almost dying frame; but the bedstead was soon taken from him by order of Oglethorpe himself. But through the mercy of G.o.d and the coming of his brother and Mr. Delamotte he recovered.

After about six months (February 5 to July 25) spent in labors more abundant, and almost in stripes above measure, Providence opened his way to return to England as bearer of dispatches to the government. He took pa.s.sage in a rickety old vessel with a drunken captain, and all came near being lost at sea. The ship put into Boston in distress, and there Charles Wesley remained for more than a month, sick much of the time, but preaching several times in King's Chapel, corner of School and Tremont Streets, and in Christ Church, on Salem Street. This latter church remains as it was when Wesley occupied its pulpit.

John remained in Georgia--at Frederica and Savannah--battling with sin and Satan, with a Christian boldness which might almost have inspired wonder among the angels. His life was frequently threatened at Frederica, and at Savannah there was no end to the insults he endured.

Hearing of his conflicts, Whitefield writes to him to "go on and prosper, and, in the strength of G.o.d, make the devil's kingdom shake about his ears."

Through the cunning craftiness and manifest hypocrisy of one Miss Hopkey, niece of the chief magistrate, and a lady of great external accomplishments, he came near being ruined. She sought his company; bestowed on him every attention; watched him when sick; was always at his early morning meetings; dressed in pure white because she learned that he was pleased with that color; was always manifesting great interest in his spiritual state; and all, without doubt, to cover up deeper designs. Mr. Wesley, always unsuspecting and confiding, became strongly attached to her for a time, but was subsequently convinced that G.o.d did not approve of an alliance in that direction, and at once determined to cut every cord which bound them. At this the lady became greatly exasperated, and within a few days was married to another man--Williamson--and then, with her husband and uncle to aid her, she sought in every way the overthrow of Mr. Wesley.