How Wesley Dealt with Dissenters from Methodism
Especially
in relation to Thomas Maxfield and George Bell in England
Odilon
Massolar Chaves
==============================
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Cover: John Wesley and Thomas Maxfield
Odilon Massolar Chaves is a retired Methodist
pastor, with a doctorate in Theology and History from the Methodist University
of São Paulo.
Son of Rev. Adherico Ribeiro Chaves and Roza
Massolar Chaves.
He is married to RoseMary.
He has two daughters: Liliana and Luciana.
His thesis dealt with the Methodist revival
in England in the eighteenth century and its contribution as a paradigm for our
days.
===============================
Table of Contents
· Introduction
· Thomas Maxfield's History in Methodism
· What Wesley Disliked About Thomas Maxfield's
Doctrine, Spirit, or Outward Behavior
· I heard with both ears, but I rarely opened
my mouth
· The Head and Source of Evil
· Impossible for him to stay with us for long
· Lately you have taught, or seem to teach, the
opposite
· They resigned their membership on January 28
· To the Editor of the London Chronicle
· The earthquake Bell prophesied
· Speaking in the name of God when God has not
spoken is more than an innocent mistake
· He takes advantage of Mr. Bell's idle
prophecy
· Nor do these extravagances have any
foundation in any doctrine which I teach
· Looking back on things I want to forget
forever
· The matters at hand between Mr. Maxfield and
myself
==============================
Introduction
"How Wesley Dealt with
Dissenters from Methodism" is a 38-page book about some dissenters in
early Methodism in England in the 18th century.
"John Wesley dealt with dissenters and
divisions in early Methodism through a combination of rigorous institutional
discipline, exclusion of members, and firm theological debates, but always
maintaining a personal desire for reconciliation. Being an extremely methodical
organizer, he prioritized the sanctity and order of societies over the number
of faithful." [1]
John Wesley vehemently combated the extremist
doctrines and fanaticism of Thomas Maxfield and George Bell in the early 1760s.
Maxfield was Wesley's first lay preacher. George
Bell served as a corporal in the King's Life Guards and was a preacher.
The two came to advocate a form of "sinless perfection" that Wesley
considered heretical and dangerous to the stability of the Methodist movement.
"Bell preached a radical strand of
Antinomianism mixed with strong religious enthusiasm, claiming to possess the
miraculous gift of discernment of spirits.
Schism: His noisy speeches and rituals bothered the
traditional Methodists. Along with the Reverend Thomas Maxfield, he eventually
separated from John Wesley's Foundery
Society in February 1763. Due to his excesses and fanaticism, Wesley himself
officially banished him from their societies."[2]
George Bell made a prophecy of the end of the world
on February 28, 1763 and Wesley had to write to the Editor of a newspaper
stating that George Bell no longer belonged to Methodism.
Wesley wrote to Maxfield saying what he liked
and disliked about his attitudes and doctrines.
Thomas Maxfield left Methodism after Wesley
pressured him and he wrote against John and Charles Wesley, but they did not
react.
Years later, there was a meeting between the
two, but Wesley's confidence was not restored.
Before Maxfield died, there was some healing
and Wesley preached in his chapel twice, in 1783, and visited him in his final
illness.
Maxfield died in London on 18 March 1784.
A story of how to deal with bigotry and
dissent.
The Author
Thomas Maxfield's History in Methodism
Thomas
Maxfield (died 1784) was an English Wesleyan Methodist preacher . He was one of the first local preachers and
began preaching in 1739. After a period in the army, he was ordained a
minister. After splitting from John Wesley's
movement in 1763, Maxfield led his own
church. The two later reconciled on a personal level, but Maxfield never
rejoined the Methodists.
Maxfield
was a native of Bristol,
from a poor background. He was converted by John
Wesley during his first visit to
the city, on May 1, 1739."[3]
How it happened
In 1739, in Bristol, in his open-air
preaching to crowds, Wesley witnessed evil possession at the meeting as well.
He said: "While he was surprised by the sight, a little boy near him was
captured in the same way. A young man who got up behind, fixed his eyes on him,
and sank into him as dead: but soon he began to roar and beat himself against
the ground, so that six men could scarcely hold him."[4]
This young man was named Thomas Maxfield, who
became a Methodist preacher.
He experienced a dramatic conversion while
John Wesley was preaching in Bristol in 1739 and soon became a lay assistant toWesley. In
1741 he was left in charge of the societyFounderywhile
Wesley was in Bristol. Knowing that Maxfield had begun preaching, Wesley was
about to intervene, but his mother Susanna convinced him to listen to Maxfield
first. After listening to him, Wesley recognized his call from God and named
him one of the first of his lay preachers, referring to him as his first 'son
in the gospel.'"[5]
"I've never seen someone so torn apart
by the evil one"
Speaking further about the release of Thomas
Maxfield, Wesley acknowledged that this was an evil deed. He said, "Except
for J—n H—n, I've never seen anyone so torn apart by the evil one. Petty while
many others began to cry out to the Saviour of all, that he would come
and help them, to the extent that the whole house (and indeed the whole street
for some space) was in an uproar. But we continue in prayer; and before ten,
the greater part found rest for their souls."[6]
Participated in the First Conference
He attended the first Annual Conference of Methodism: "the two
Wesleys and four other clergymen were present: John Hodges, rector of Wenvo,
Wales; Henry Piers, Vicar of Bexley; Samuel Taylor, Vicar of Quinton in
Gloucestershire; and John Meriton, from the Isle of Man. The four lay
"assistants" present were Thomas Richards, Thomas Maxfield, John
Bennet, and John Downes. The Conference considered three points: 1. What to
teach. 2. How to teach. 3. How to regulate doctrine, discipline, and practice.
For two days they talked about vital doctrines such as the Fall, the Work of
Christ, Justification, Regeneration, and Sanctification. The answer to the
question "How to teach" was fourfold: 1. Invite. 2. To convince. 3.
Offer Christ. 4. To build. And to do that to a certain extent in every
sermon."[7]
Maxfield, however, followed the fanatic
George Bell in 1763 and left Methodism as well. Later, he wrote against John
and Charles Wesley, but they did not react.
"In
February, 1770, he met Wesley again at the house of the Countess of Huntingdon
in Portland Row, where he preached against the doctrine of Christian perfection,
which he had previously defended. Two years later, he said he wanted a reunion.
Wesley saw him, but confidence was not restored.
In
1778, Maxfield published a pamphlet accusing the Wesleys of turning the hearts
away from the people of George Whitefield
during his absence in America, and John Wesley responded with A Letter to the
Reverend Thomas Maxfield, prompted by a late publication. In 1779, there was
more talk of reunification, but Charles Wesley insisted that it was necessary
to acknowledge guilt on Maxfield's side. Wesley showed personal affection for
him, but nothing came of the negotiations. Wesley visited Maxfield in his last
illness and preached in his chapel." [8]
"Before he died, there
was some healing of the cleft and John Wesley preached in his chapel twice in
1783 and visited him in his final illness. He died in London on March 18,
1784."[9]
What Wesley Disliked About Thomas Maxfield's
Doctrine, Spirit, or Outward Behavior
Without any preface or
ceremony, which is unnecessary between you and me, I will simply and plainly
say what I do not like about your doctrine, spirit, or outward behavior. When I
say yours, I include Brother Bell and Owen and those who have the most connection
with them
To Thomas Maxfield
CANTERBURY, November 2, 1762.
Without any preface or
ceremony, which is unnecessary between you and me, I will simply and plainly
say what I do not like about your doctrine, spirit, or outward behavior. When I
say yours, I include Brother Bell and Owen and those who have the most
connection with them.
I like your doctrine of
Perfection, or pure love
1. I like your doctrine of
Perfection, or pure love; love excluding sin; you insist that it is only by
faith; which, consequently, is instantaneous (though preceded and followed by a
gradual work), and which may be now, at this instant.
But I don't like you to
suppose that man can be as perfect as an angel
You have repeatedly denied
me instant sanctification; But I knew her and taught her
I don't like the saying, it
was only known or taught among us in two or three years. I admit you didn't
know that. You have repeatedly denied me instant sanctification; But I knew her
and taught her (and my brother too, as our writings show) throughout these
twenty years.
I don't like your direct or
indirectly derogatory justification that a justified person is not in Christ,
not born of God, not a new creature,
I don't like your direct or
indirectly derogatory justification that a justified person is not in Christ,
is not born of God, is not a new creature, has no new heart, is not sanctified,
is not a temple of the Holy Spirit, or that he cannot please God or cannot grow
in grace.
I don't like you to say
that those who are saved from sin need nothing more than to look to Jesus
I don't like
you to say that justified people, in general, persecute those who are saved
from sin
I do not like you to assert
that justified persons generally persecute those who are saved from sin; that
they persecuted you for this reason; and that for two years you were more
persecuted by the two brothers than you ever were by the world in your entire
life.
I like your trust in God
and your zeal for the salvation of souls.
But I don't like something
that looks like pride, of overvaluing and underestimating others, especially
preachers
2. As for his spirit, I
like his trust in God and his zeal for the salvation of souls.
But
I don't like something that looks like pride, of overvaluing and
underestimating others, especially preachers: thinking not only that they are
blind and that they were not sent by God, but that they are dead—dead to God,
and walking on the road to hell; that they go one way, you the other; who have
no life within them. You speak of yourselves as if you were the only men who
knew and taught the gospel; and as if not only all the clergy, but all the
Methodists besides, were in complete darkness. I don't like something that
looks like enthusiasm, overvalued feelings, and inward impressions: to mistake
the mere work of the imagination for the voice of the Spirit; waiting for the
end without the means; and to devalue reason, knowledge, and wisdom in general.
I don't like something that
looks like antinomianism
But what I dislike most is
his smallness of love for his brothers, for his own Society; his lack of union
of heart with them and of wills of mercy towards them; his lack of manor,
kindness, patience; his impatience with contradiction; You consider every man
your enemy who rebukes you or rebukes you out of love
As for his outward
behavior, I like the general tone of his life, dedicated to God and dedicated
to doing good.
But I don't like you
disrespecting any rules of the bands or the Society
3. As for his outward behavior,
I like the general tone of his life, dedicated to God and dedicated to doing
good.
But
I don't like you to disrespect any rules of the bands or the Society, nor to do
anything that hinders others from observing you exactly. Therefore--
I don't like you to name
meetings as preventing others from participating in either the public
preaching, your class or band, or any other meeting
I don't like you spending
so much time in several meetings, because many who participate can't get rid of
the other tasks of their vocation unless they omit the preaching, the class, or
the band.
As to their more public
gatherings, I like to pray earnestly and largely for all the blessings of God
As to their more public
meetings, I like to pray earnestly and largely for all the blessings of God;
And I know that a lot of good has been done here, and I hope that much more
will be done.
But I don't like a lot of
things there
But I don't like a lot of
things there,--
(1) The singing, speaking,
or praying of several at the same time:
(2) to pray only to the Son of God, or more
than to the Father; (3) using inappropriate expressions in prayer; sometimes
too bold, if not irreverent; sometimes too pompous and magnificent, exalting
themselves instead of God, and telling Him what they are, not what they want:
(4) using poor, flat, bald hymns:
(5) never kneel in prayer;
(6) they use highly
indecent postures or gestures;
(7) to shout, to the point
of making the words unintelligible:
(8) His affirmative people
will be justified or sanctified right now:
(9) What they say when they
are not:
(10) Whoever commands them says, 'I believe':
(11) the bitterly condemning anyone who
opposes, calling them wolves, etc.; and call them hypocrites, or unjustified.
Read this calmly and impartially
before the Lord in prayer
Read this quietly and
impartially before the Lord in prayer. Thus evil will cease and good will
remain, and you will be more than ever united with your affectionate brother. [10]
I heard with both ears, but
I rarely opened my mouth
Wesley noticed that 'some
were vehement for, some against, the prayer meetings that were taking place in
various parts of the city. I said little, afraid of taking any step that I
might later regret'
To Dr Warburton, Bishop of Gloucester
To his brother Charles
LONDON, December 11, 1762.
DEAR BROTHER,-- For
eighteen or twenty days I heard with both ears, but I seldom opened my mouth. I
think I now understand the case at least as well as anyone in England.
The sum is this:
'Some were vehement in favor, others against,
the prayer meetings
(1) The meeting at Beech
Lane, [The meeting was apparently at the home of Joseph Guilford (see Diary, v.
7). When visiting the classes in November, Wesley noticed that 'some were
vehement in favor, others against, the prayer meetings that were taking place
in various parts of the city. I spoke little, afraid of taking any step that I
might afterwards regret" (ibid., iv. 538).
Thomas Maxfield was causing
a lot of trouble
Their horrible screams and
enthusiastic, unscriptural expressions.
Those who prayed were
partly the occasion of it, by their horrible cries and enthusiastic and
unscriptural expressions.
Determined to "Fix
Them or Do Away With Them"
(3) Determined to 'fix them
or finish them off,' I moved the meeting to the Foundation.
They immediately ceased
(4) Immediately the noise,
quarrels, swearing, swearing, blasphemies, and confusion ceased.
(5) There was less and less
shouting and less enthusiastic, unscriptural language.
I trust that they will do
more good now, and will do no harm
(6) In examining the
Society, I found about eighty persons who were convinced of sin, and nearly
eighty who were justified in these meetings. So, overall, they caused some
heartache and very well. I trust that they will do more good now, and will do
no harm. Seven people had left the Company for this reason; But four of them
have already returned.
I bought the land before
the Kingswood School of Margaret Ward and paid for it with my own money. [This
land was divided into pastures and gardens, in which the boys worked. See
Kingswood School, p. 19.] Certainly, therefore, I have the right to use it as I
wish. What any reasonable man can say to the contrary
I answered the Bishop and
received counsel on my answer. If the devil owes him shame, he will answer. He
is a sensible man; But I really think he doesn't understand Greek! [See letter
heading on p. 338.]
I would be happy to see Mr.
Nitchman. [David Nitschmann, who had sailed with the Wesleys to Georgia as
bishop responsible for Moravian emigrants. See Diary, i.111, ii.37.] What is
beyond loving the faith! We unite in love with Sally and you. Goodbye! [11]
The Head and Source of Evil
I could play around with
all of this if I could, but put Thomas Maxfield in his place. He is mali caput
et fons ['The head and source of evil.']; so inimitably mistaken and utterly
unconvincing! And yet (which is extremely strange) God continues to bless their
labors.
To his brother Charles
LONDON, December 23, 1762.
DEAR BROTHER,-- But how to
get to the discourse of the miners is the question; for there are a hundred
miles between us; for this is too critical a time for me to be outside of
London.
I am satisfied with the
learning of John Jones (for there is no cause for debate between us) and with
the judgment of John Matthews, Charles Perronet, and James Morgan. Still, it is
certain that his admirers will still find him irresponsible.
I believe that several in
London imagined themselves saved from sin 'by the word of others'; and this is
easily known. Because this work is not sustainable. These imaginings soon
disappear. Some of these and two or three others are still wild. But I think
Mrs. Garbrand [To Mrs. Garbrand (whose name is in shorthand), see the title of
the letter of September 29, 1764 to Ann Foard.] surpasses them all. But the
question does not end here. I could play around with all of this if I could,
but put Thomas Maxfield in his place. He is mali caput et fons ['The head and
source of evil.']; so inimitably mistaken and utterly unconvincing! And yet
(which is extremely strange) God continues to bless their labors.
My affection for Sally!
Goodbye! Soon I will test your patience with a long letter.
Edited by Jerry James
(Pastor) and converted to HTML by Steven F. Johnson. 1998 Wesley Center for
Applied Theology. All rights reserved. No use for profit of this text is
permitted without the express written consent of the Wesley Center for Applied
Theology at Northwest Nazarene College, Nampa, Idaho 83686, USA. Contact your
webmaster for permission. [12]
Impossible for him to stay
with us for long
If Thomas Maxfield
continues as he is, it is impossible for him to continue with us for long.
[This was a period of great 'care and trouble' for Wesley, owing to Maxfield
and Bell.
To your brother Charles
LONDON, January 5, 1763.
[Wesley wrote 1762, but the year was still young. The contents of the letter
show that it must have been 1763, as Charles Wesley endorsed it.]
DEAR BROTHER, — Take me to
the right. I am far from pronouncing my comments ex cathedra. I only wish that
they are considered fairly.
I was a little surprised to
find Bishop Warburton [See letter of December 11, 1762.] so utterly unknown to
the New Testament; And for all his parade of knowledge, I believe he is not
critical in Greek.
If Thomas Maxfield
continues as he is, it is impossible for him to continue with us for long.
[This was a period of great 'care and trouble' for Wesley, owing to Maxfield
and Bell. Wesley had defended Maxfield against accusations at the Conference of
1761 and had written to him clearly. See the Diary, iv. 541-2; Wesley of
Tyerman, ii. 432-41.] But I live in the hope of better things. Meanwhile, feast
lens!
I baptized two Turks two or
three weeks ago. [On December 4, 1762, at Maxfield's request, Wesley baptized
these two men, who proved to be impostors. See the Diary, iv. 540, v. 3; and
letter of February 8.] They seem to be strong in faith; And their story is very
likely, but I'm not sure if it's true. I wait for more proof.
This week I started talking
about five or six honest enthusiasts. [Maxfield led a select band in London.
They had "dreams, visions, and impressions," and he encouraged these
enthusiasts. See letter of November 2, 1762.] But I move only one hair at a
time, and so we get closer and closer. No amount of sharpening will profit. It
takes both the hand of a lady and the heart of a lion.
Mr. Whitefield attacked me
in public with his mouth open, and only did not mention my name. So did Mr.
Madan. [See letters of July 12, 1758; and March 20, 1763.] But let them take
care of it. I follow my path. I have enough answer about George Bell [Wesley
heard George Bell pray for nearly an hour on November 24, and then said to him
'what I did not wonder.' See the next letter and the one of February 9.]; But I
won't give it ahead of time.
We unite in love for you
both. My wife gains ground. She is quite peaceful and loving with everyone.
Goodbye! [13]
Lately you have taught, or
seem to teach, the opposite
For many years, I and all
the preachers who accompany me have taught that every believer can and should
grow in grace. Lately you have taught, or seem to teach, the opposite
To Thomas Maxfield
LONDON, January 26, 1763.
MY DEAR BROTHER, — For many
years I and all the preachers who accompany me have taught that every believer
can and should grow in grace. Lately you have been teaching, or seem to teach,
the opposite. The effect of this is that when I speak as I have done from the
beginning, those who believe what you say will not endure—no, they will
renounce connection with us; as Mr. and Mrs. Coventry did last night. [See May
letter to a friend.] This loophole is totally yours. You contradicted what I
taught you from the beginning. Therefore, many cannot stand it; but when I
speak as I have always done, they separate themselves from the Society. This is
for your honor or for the glory of God
O Tommy, seek counsel, not
from man, but from God; not Brother Bell, but Jesus Christ! "I am
Your affectionate brother. [14]
They resigned their
membership on January 28
I think the sooner you get
here, the better; for the mask is thrown out. George Bell, John Dixon, [John
and Elizabeth Dixon resigned their membership on January 28
To your brother Charles
LONDON, February 8, 1763.
DEAR BROTHER, — I think the
sooner you get here, the better; for the mask is thrown out. George Bell, John
Dixon, [John and Elizabeth Dixon resigned their membership on January 28
(Journal, v. 5).] Joseph Calvert, Benjamin Biggs, [Benjamin Biggs, whom John
Murlin met at Whitehaven, was his inseparable companion for three or four
years. He embarked with him in July 1758 for Liverpool; but the captain took
them to the Isle of Man. Biggs was the only person present when his master, Sir
James Lowther, died. The next heir, Sir William, gave him 50 a year for life,
which he spent on doing good. On July 18, 1761, John Fletcher was at a meeting
at Biggs's home. See Wesley's Veterans, ii. 161; Mrs. Fletcher, by Moore, p.
373; and letter of May 16, 1759.] &c. &c., left the Society and
renounced all association with us. I wrote to Thomas, [Maxfield. See the
letters of January 5 and 7.] but it was not favored with an answer. This
morning I wrote a second time and received a response indeed! The substance is,
'You take on too much for yourself. We are not going to go up.'
I know the whole history of
the Turk. [See letters of January 5 and February 26.] I must leave London on
Friday to bury Mrs. Perronet. [Wesley had 'rendered the last office of love'
(administered Holy Communion) to her on January 10. See Diary, v. 4, 8.] She
passed away on Saturday morning.
The answer to the Bishop
(who broke his leg) is yet to come. [Wesley's letter to Bishop Warburton had
just been published.] Mr. Madan wrote the Consultations. I let him have the
last word. I would not wonder if a dying saint prophesied. Listen to Charles
Wesley prayed for Mr. Colston, by Sally Colston, 'desirous to be with Christ,'
in Bristol, on September 2, 1739. A letter from Sarah Colston is present in the
Diary, iii. 197-8, dated Bristol, June 6, 1745, describing the happy death of
'another of my protégés,' and closing with the words, 'Oh, that when He comes,
He may find me watching!'] Last words!
Molly Westall died last
week in great triumph.
J. Jones does well. I saw
the Colonel. [Colonel Gallatin. See letter of July 19, 1750.] James Morgan
[Morgan was closely associated with Maxfield. See letter of January 8, 1757.]
Lately he has been through a violent storm and is almost lifeless. I advise him
to retire to Kingswood for a season. We need all your prayers. God is preparing
thoroughly to purge His walk. Oh, let's be instant eukairws. [2 Tim. iv. 2: 'In
season, out of season.']
We unite in love for Sally.
Goodbye!
[Charles wrote at the end
of this letter: 'Himself confirming my prophecy of the Ranters.'] [15]
To the Editor of the London
Chronicle
I take this opportunity to inform all who can (1) that Mr. Bell is not a member of our Society; (2) that I do not believe that neither the end of the world nor any calamity of signal will occur on the 28th of the next day
To the Editor of the London
Chronicle
LONDON, February 9, 1763.
LORD,—I take this
opportunity to inform all who can (1) that Mr. Bell is not a member of our
Society; (2) that I do not believe that neither the end of the world nor any
signal calamity will occur on the 28th day of the next day; and (3) that not
one in fifty, perhaps not even one in five hundred, of the persons called
Methodists believe more than I do in this or any other of their prophecies.—I
am
Your humble servant. [16]
The earthquake Bell
prophesied
Mr. Gaussen tells us that
the stroke will come tomorrow night; the rest say only on Monday. [The
earthquake Bell prophesied. The Gaussens were friends of London. See the
Journal of C. Wesley, ii, 217; and previous letter.] Let us live today! I work
for peace; But they still prepare for battle
To your brother Charles
LONDON, February 26, 1763.
DEAR BROTHER,—I perceive
verba fiunt mortuo [Poenulus of Plautus, IV. ii. 18: 'Words are wasted on a
dead man.']; so I say nothing more about his coming to London. Here I am; and I
will stand, with or without human help, if God is with me.
Yesterday, Mr. Madan and I,
along with a few others, gave the full audience to the famous Turk and his
associate. [See letter of February 8.] He is an exquisite wretch; he was
originally a Spanish Jew, then a Turk, then a Papist, then a Jew again, then a
Protestant, and now finally (under the protection of Mr. Lombardi) a zealous
Papist! As for his companion, we are still in doubt. We fear that he is little
better; although we can't prove it.
Mr. Gaussen tells us that
the stroke will come tomorrow night; the rest say only on Monday. [The
earthquake Bell prophesied. The Gaussens were friends of London. See the
Journal of C. Wesley, ii, 217; and previous letter.] Let us live today! I work
for peace; But they still prepare for battle.
Peace be with you and
yours! Goodbye! [17]
Speaking in the name of God
when God has not spoken is more than an innocent mistake
He is an extremely
incomprehensible creature. I cannot convince you that separation is a bad
thing, or that speaking for God when God has not spoken is more than an
innocent mistake. I don't know what to say or do with him. He is really mali
caput et fons
To your brother Charles
LONDON, March 6, 1763.
DEAR BROTHER,
"Tomorrow I will leave for Norwich, which I have postponed as long as
possible. I will probably have difficult jobs there; but turbulent spirits must
bend or break. [He spent 'a few quiet and comfortable days...' without any jug
or restraint.' See the Diary, v. 10.]
This story of Thomas
Maxfield is not true. But I doubt that more is true than good. He is an
extremely incomprehensible creature. I cannot convince you that separation is a
bad thing, or that speaking for God when God has not spoken is more than an
innocent mistake. I don't know what to say or do with him. He is really mali
caput et fons. [See letter of December 23, 1762.]
Mr. Neal has done a great
job with his associates. But I will not rush to burden myself with him and his
seven children. The week after Easter week, I hope to visit the classes in
Bristol, or the week after. James Morgan is in love, John Jones sick of doctors:
so much so that I have scarcely a real helper besides La. Coughlan. [Lawrence
Coughlan. See letters of March 6, 1759 (to Matthew Lowes) and August 27, 1768.]
We unite in love for you
both. Goodbye! [18]
He takes advantage of Mr.
Bell's idle prophecy
A cheeky, empty,
self-sufficient man, who calls himself 'Philodemas', used his newspaper a few
days ago to throw a lot of dirt on the so-called Methodists. He avails himself
of Mr. Bell's idle prophecy, with whom the Methodists have nothing to do, for
he is not, nor has he been for some time, a member of their Society
To the editor of 'Lloyd's
Evening Post'
LONDON, March 18, 1763.
LORD, — A bold, empty,
self-sufficient man, who calls himself 'Philodemas' [See letter of December 12,
1760 to the Editor of the London Magazine.] (I hope he's not like S. Johnson in
the Public Ledger), used his paper a few days ago to throw a lot of dirt at the
people called Methodists. He avails himself of Mr. Bell's idle prophecy, with
whom the Methodists have nothing to do, for he is not, nor has he been for some
time, a member of their Society. If he had come up with something new or any
specific accusation, he would have deserved a specific response. But as his
letter contains nothing but monotonous, stagnant, and general calumnies, which
have been refuted ten times, it would be abusing the patience of his readers to
say anything more about it. To Bishop Warburton, presenting specific charges, I
gave specific answers; I hope for the satisfaction of every reasonable and
impartial man. "I am, sir,
Your humble servant. [19]
Nor do these extravagances
have any foundation in any doctrine which I teach
As to the prophecies of
those poor and savages, George Bell and half a dozen others, I am no more
responsible for them than Mr. Whitefield; I have never tolerated them to any
degree, but I have opposed them from the moment I heard them. Nor do these extravagances
have any foundation in any doctrine which I teach.
To the Countess of
Huntingdon
[LONDON, March 20, 1763.]
MY LADY, — For a long time
I have been thinking of writing some verses for you; though I cannot know that
your Lordship ever asked whether I was alive or dead. By the mercy of God I am
still alive, and following the work to which He has called me; though without
any help, even in the most difficult moments, from those from whom I could
expect this. Their voice seemed to be quite: 'Down with him, down with him,
down to the ground.' I mean (for I use neither ceremony nor circumlocution) Mr.
Madan, Mr. Haweis, [Dr. Thomas Haweis (1734-1820) was Madan's chaplain at Lock
Hospital. He became Dean of All Saints', Northampton; and became responsible
for Lady Huntingdon's College and administered several of its chapels. He was
director of the London Missionary Society.] Mr. Berridge, and (I am sorry to
say) Mr. Whitefield. Only Mr. Romaine showed a truly supportive spirit and
acted like a brother. I'm even more surprised by this, because he didn't owe me
anything (just the love we all owe each other); He was not my son in the
gospel, nor do I know that he ever received any help because of me. As much as
his kindness was more welcome now. May the Lord repay seven times in her bosom!
As to the prophecies of
those poor and savages, George Bell and half a dozen others, I am no more
responsible for them than Mr. Whitefield; I have never tolerated them to any
degree, but I have opposed them from the moment I heard them. Nor do these extravagances
have any foundation in any doctrine which I teach. The loving God with all our
heart, soul, and strength, and the love of all men as Christ has loved us, is
and always has been, in these thirty years, the sum of what I deliver, as pure
and undefiled religion.
However, if I am grieving
for my children, I am grieving! May the Lord's will be done!
Poor and helpless as I am,
You cost for my vile care:
You called me by my name!
You cost all my burdens.
Wishing Your Lady a
continual increase of all blessings, I am, my Lady,
Servant of Your Lordship,
for God's sake. [20]
Looking back on things I
want to forget forever
At your request, I take on the nagging task of looking back on things I want to forget forever. I have had innumerable proofs (though it would now be an endless task to gather) of all the facts I recite
For a friend
[LONDON, May] 1763.
At your request, I take on
the nagging task of looking back on things I want to forget forever. I have had
innumerable proofs (though it would now be an endless task to gather) of all
the facts I cite. And I recite it as briefly as possible, because I do not wish
to aggravate anything, but to put it truthfully in a true way.
Mr. Maxfield was justified
1. Mr. Maxfield was
justified while I prayed with him in Baldwin Street, Bristol. [For his
conversion, see the letter of May 28, 1739.]
He was employed by me as a
preacher in London
2. Shortly afterwards he
was employed by me as a preacher in London.
From where all his outward
prosperity came
3. By this he had access to
Mrs. Maxfield, [Miss Maxfield]. Elizabeth Branford, one of the first fruits of
Whitefield's ministry in London. She died on November 23, 1777.] that otherwise
he would probably never see, much less marry; from which all his outward
prosperity arose.
Recommended
to the Bishop of Derry to be ordained a priest
4. He was, by me (by those
who made my request), recommended to the Bishop of Derry to be ordained a
priest, who said to him then (I understood it from his own mouth): 'Mr.
Maxfield, I command you to help this good man, that he may not kill himself.'
Many have reproached him
very much, I have defended him continually and vehemently
5. When, some years ago,
many reproached him much, I defended him continually and vehemently; though to
the repugnant of several preachers and a large number of people.
Praise him in strong terms
from time to time
6. I disgusted them, not
only by defending him, but by praising him in strong terms from time to time,
both in public and private, as to his rectitude and usefulness.
Maxfield complained that he
was never so badly persecuted by the mob in Cornwall as he was by me and my
brother
7. During all this time,
Mr. Maxfield complained (from what I was often informed by those with whom he
spoke) that he was never so badly pursued by the mob in Cornwall as by my
brother and me.
Some people were assigned
to meet weekly at the Foundry. When I left London, I left these in the care of
Mr. Maxfield,
8. Four or five years
later, some people were assigned to meet weekly at the Foundry. When I left
London, I left them in the care of Mr. Maxfield, desiring them to regard him as
they regarded me.
Some of them had dreams,
visions, or impressions, for they thought of God
9. Shortly after I left,
some of them had dreams, visions, or impressions, for they thought of God. Mr.
Maxfield did not put an end to it; on the contrary, he encouraged them.
Meanwhile, I defended and
praised Mr. Maxfield as before
10. When I returned, I
faced them with all my might, and in a short time I heard no more from them. In
the meantime, I defended and commended Mr. Maxfield as before, and when I left
town again, I left them in his care.
Maxfield did not discourage them
11. Soon the visions and
revelations returned: Mr. Maxfield did not discourage them. To this was added a
contempt for those who did not have them, with the belief that they were proofs
of the highest grace.
He did not endeavor to put
out the fire, but rather took the opportunity to separate them from other
preachers and arrest them himself
12. Some of our preachers
vehemently opposed them. Upon this, they were shot at and refused to hear them
preach, but crowded behind Mr. Maxfield. He did not make an effort to put out
the fire, but rather took the opportunity to separate them from other preachers
and arrest them himself. He also continually told them that they should not be
taught by man, especially by those who had less grace than they were. I have
been told this from time to time; but he denied it, and I would not believe
anything evil of my friend.
I found the Society in an
uproar, and several of Mr. Maxfield's most intimate friends formed a separate
body
13. When I returned in
October, 1762, I found the Society in an uproar, and several of Mr. Maxfield's
most intimate friends formed a separate body. Enthusiasm, pride, and great lack
of charity appeared in many who had once had much grace. I rebuked them very
tenderly. They would not endure; one of them, Mrs. Coventry, [See letter of
January 26.] exclaimed: 'We shall no longer be intimidated; Let's take off the
mask.' So a few days later she came, and in front of a hundred people they
brought her and her husband's notes, and said, 'Sir, we want nothing more to do
with you; Mr. Maxfield is our teacher.' Soon after, several others left the
Society (one of them George Bell), saying: 'Blind John is not able to teach us;
let's stay with Mr. Maxfield.'
Ever since I heard of
George Bell's prophecy, I have explicitly stated against it
14. Ever since I heard of
George Bell's prophecy, I have explicitly stated against it both privately, in
the Society and in preaching, repeatedly; and widely in public newspapers. Mr.
Maxfield made no such statement; I have reason to think that he believed that.
[Maxfield says in his Vindication, p. 16: 'At Wapping, Mr. Bell mentioned the
destruction that was to take place on February 28th. As soon as he had finished
speaking, I stood up and laid aside all that he had said on the subject; and I
went to the Foundation the next morning, and told Mr. Wesley what I had done.]
I know that many of your friends did so, and several of them lay awake at the
end of February at the home of their most intimate friend, Mr. Biggs, [See
letter of February 8.] in full anticipation of the achievement.
I asked the next preacher
there to inform the congregation that as long as things were like this, neither
I nor our preachers could preach there in conscience
15. About this time, one of
our stewards, [Mr. Arvin., who held the lease.] who, at my desire, took the
chapel at Snowsfields for my use, sent me notice that the chapel was his, and
that Mr. Bell should exhort there, whether I wanted it or not. Whereupon I
asked the next preacher there to inform the congregation that as long as things
were like this, neither I nor our preachers could preach there in conscience
any longer.
If you do, you renounce
your connection with me
16. Even so, Mr. Maxfield
preached there. With that, I sent a note asking him not to do so and adding:
'If you do, you renounce the connection with me.'
He did so and thus
renounced connection. On this point, and on no other, we are divided
17. When he received this,
he said, 'I am going to preach in Snowsfields.' He did so and thus renounced
connection. On this point, and on no other, are we divided; By this act, the
knot was cut. Determined to do this, he said to Mr. Clementson: 'I must no
longer preach at the Foundry.'
Since then, he has spoken
all kinds of evil about me, his father, his friend, his greatest earthly
benefactor
18. From that time on, he
spoke all kinds of evil about me, his father, his friend, his greatest earthly
benefactor. I quote Mr. Fletcher [See Life and Times of the Countess of
Huntingdon, i. 321-2.] as a witness to this, and Mr. Madan for another. Did he
speak ill of me to Mr. Fletcher one day, just one day? No, but every day for
six weeks together. To Mr. Madan he said (among a thousand other things, which
he had been gathering twenty years): 'Mr. Wesley believed and accepted all that
Mr. Bell said; and the reason for our separation was this: he said to me one
day, "Tommy, I am going to tell the people that you are the greatest
preacher of the gospel in England; and you will tell them that I am the
greatest." For refusing to do so, Mr. Wesley arrested me!'
Now, with complete
calmness, and I really think without the least prejudice, I refer to your own
judgment what connection I must have with Mr. Maxfield, either until I am
convinced that these things are not true, or until he is fully conscious of his
guilt. [21]
The matters at hand between
Mr. Maxfield and myself
The matters in question
between Mr. Maxfield and myself [See the preceding letter.] may sleep till I
have the pleasure of seeing you.
To Mr. ——
May 1763. [Fragment]
they do not receive the
feeling that I have insisted on
And I do not know that
[Joseph] Guilford [See Diary, v. 7, 362; vi. 149.] [had any other] objection to
them besides
more or less, than 'By
grace you are saved by faith.' And whenever we let go of this fundamental
truth, God's work for us will come to an end.
It is true that saving
faith is both the gift and the work of God; Yes, it is a work of Omnipotence.
But still, this does not exclude any man; for God is ready to work this in
every man: there is nothing more certain, taking the words in a sacred sense, than
that "every man may believe if he will."
The matters in question
between Mr. Maxfield and myself [See the preceding letter.] may sleep till I
have the pleasure of seeing you. Wishing you all the light and love, I remain,
dear sir,
His brother and
affectionate servant. [22]
[1] Google AI Overview
[2] Overview of google AI mode
[3]
https://en.wikipedia.org/wiki/Thomas_Maxfield_(Methodist)
[4]
https://quod.lib.umich.edu/e/evans/N22587.0001.001/1:18?rgn=div1;view=fulltext
[5]
https://dmbi.online/index.php?do=app.entry&id=1849
[6]
https://quod.lib.umich.edu/e/evans/N22587.0001.001/1:18?rgn=div1;view=fulltext
[7]
https://nbc.whdl.org/
sites/default/files/resource/book/John%2520Wesley%2520the%2520Methodist%2520Chapter%252013.pdf
[8]
https://en.wikipedia.org/wiki/Thomas_Maxfield_(Methodist)
[9]
https://dmbi.online/index.php?do=app.entry&id=1849
[10]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[11]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[12]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[13]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[14]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[15]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[16]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[17]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[18]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[19]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[20]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[21]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[22]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
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