Wesley's
disappointment and struggle with a preacher who got off to a promising start
Based on Wesley's letters about Thomas Maxfield
Odilon
Massolar Chaves
============================
Copyright
© 2026, Odilon Massolar Chaves
All rights
reserved to the author.
It is
allowed to read, copy and share for free.
Article
184 of the Penal Code and Law 96710 of February 19, 1998.
Books
published in the Wesleyan Digital Library: 874
Books
published by the author: 914
Cover:
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
· Who was Thomas Maxfield
· Context of the Relationship
· Letters about Thomas Maxfield
·
Thomas Maxfield was causing a lot of trouble
·
If Thomas Maxfield continues as he is, it is
impossible for him to continue with us for long
·
The matters at hand between Mr. Maxfield and
myself
·
The devil would fight for T. Maxfield
·
Mr. Maxfield is disabled by a persistent
illness
·
What I don't like about your doctrine,
spirit, or outward behavior
·
Mr.
Maxfield did not put an end to it
·
I was a
little surprised to read, in a late publication of yours
============================
Introduction
"Wesley's Disappointment and Struggle with a Preacher Who Got Off
to a Promising Start" is a 38-page book based on Wesley's letters to
Thomas Maxfield.
Thomas Maxfield was born in Bristol. He was from a poor background. He
was converted by Wesley during his preaching in Bristol on May 1, 1739.
He was the first Methodist preacher to preach in the open air, in 1739.
After a period in the army, he was ordained a minister.
"In the 1760s, Maxfield distanced
himself from Wesley due to disagreements over fanaticism and extreme views
regarding Christian perfection (involving figures such as George Bell)." [1]
At first, Wesley defended and praised Thomas
Maxfield in the face of accusations. Wesley wrote to him and said, "I
would not believe anything evil from my friend."
But Maxfield brought confusion and division
into society in Wesley's absence. In 1762, Wesley told his brother Charles that
Thomas Maxfield was "the head and source of evil." [2]
On November 2, 1762, Wesley wrote to Thomas
Maxfield saying what he liked and disliked about him: "Without any preface
or ceremony, which is unnecessary between you and me, I will say simply and
plainly what I dislike in your doctrine, spirit, or outward behavior." [3]
In 1763, Wesley wrote to his brother and
said, "If Thomas Maxfield continues as he is, it is impossible that he
should continue with us for long." [4]
After separating from Wesley's movement in
1763, Thomas Maxfield led his own church. [5]
In 1764, Wesley stated, "It is what I foresaw from the
beginning—that the devil would fight for T. Maxfield and company to drive
perfection out of the kingdom." [6]
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 replied with A Letter to
the Reverend Thomas Maxfield." [7]
John Wesley wrote A Letter to the Rev. Mr. Thomas Maxfield in
1778 in response to a critical pamphlet published by Maxfield. [8]
On February 14, 1778, Wesley replied to him and
ended the letter by saying, "Your brother wounded, but still
affectionate." [9]
"In
1779 there was further 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." [10]
A story of
Wesley's early disappointments with a promising preacher who went down in
history as the first Methodist preacher to preach outdoors.
The Author
============================
Who was Thomas Maxfield
Thomas Maxfield was a Methodist preacher.
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.
He was one of the first local preachers and began preaching in 1739. Taking advantage of Wesley's absence, he
went to preach in the open air.
"Wesley was informed of this irregularity, and hastened to London,
alarmed, to check it up, for his prejudices in favour of 'ecclesiastical order'
were still strong. Wesley's mother advised him to hear Maxfield preach before
rebuking him, adding, 'But be careful what you do respecting that young man; he
is as surely called by God to preach as you are.' Wesley listened to him, and,
his prejudices yielding to the power of truth, he no longer objected."[11]
Wesley authorized Maxfield to preach and he became the first of numerous
itinerant Methodist lay preachers.
After a stint in the army, he was ordained a Methodist preacher.
Maxfield brought confusion and division in
society in Wesley's absence. In 1762, Wesley told his brother Charles that
Thomas Maxfield was "the head and source of evil". [12]
Because of exaggerations and visions, they separated. "After
separating 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."[13]
In 1778,
Maxfield published a pamphlet accusing John and Charles Wesley of alienating
Whitefield 's people when he was in America. Wesley replied to Thomas Maxfield.
In 1779
there was further 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." [14]
Maxfield
died at his home in Moorfields on 18 March 1784.
============================
Context
of the Relationship
"Promising
beginnings: Thomas Maxfield was the first lay preacher authorized by John Wesley in
the early Methodist movement.
Theological conflict: In the 1760s,
Maxfield distanced himself from Wesley due to disagreements over bigotry and
extreme views regarding Christian perfection (involving figures such as George
Bell).
Definitive break: In 1778, Maxfield
published accusations against the Wesley brothers, which prompted John Wesley's
public letter of reply.[15]
============================
Letters about Thomas Maxfield
For some people, Wesley wrote talking about
Maxfield. Among them, we highlight:
Being with
the leaders on a Sunday afternoon can be a way to bring you together
To William Holland,
on February 6, 1748, Wesley said, "... I am going to write Mr. Maxfield
this post. Being with the leaders on a Sunday afternoon can be a way to unite
you. O let us wait for the Lord; He has the preeminence, and His right hand makes
mighty things happen." [16]
The Head and Source of Evil
To his brother Charles, on
December 23, 1762, he wrote: "I could play with all this if I could, but
put Thomas Maxfield in the place. He is mali caput et fons ['The head and
source of evil.']; so inimitably mistaken and absolutely unconvincing! And yet
(which is exceedingly strange) God continues to bless his labors." [17]
Fooled by George Bell and Maxfield
In the letter to Mrs.
Crosby, on May 2, 1767, it is recorded: "Benjamin Colley, a clerical aide
to Wesley, was deceived by George Bell and Maxfield; but he realized his
mistakes, and was restored to Methodism. Wesley buried him on November 8."
[18]
My hope in him is lost
To his brother Charles, on March 17, 1772,
Wesley said, "You have done exactly right in regard to T. Maxfield. For
the time being, my hope in him is lost. [He had a disappointing interview with
Maxfield on February 25.] [19]
Mr.
Maxfield used to incite him without any prejudice, neither to humility nor
sobriety of spirit.
To Miss March, June 29,
1767, Wesley said, "And still hold fast what he has received, and look for
the fulness of the promise? Surely he can maintain all that sincerity of
expectation to which Mr. Maxfield used to incite him without any prejudice,
either to humility or sobriety of spirit." [20]
For a while I thought Maxfield knew
To Miss March, on
October 13, 1764, Wesley said, "You must not speak explicitly to many:
very few would understand or know how to advise you. For some time I thought
Maxfield knew, and so I was glad of your knowledge of him, hoping that he would
lead you by the hand in a more profitable way than I did. But then I doubted.
May the Lord send help by whom He will send!" [21]
Wesley wrote to his
brother Charles Wesley and Methodist leaders about problems with Maxfield. He
wrote to Thomas Maxfield himself.
We highlight these
letters:
Thomas Maxfield was
causing a lot of trouble
Thomas Maxfield was
causing a lot of trouble.] Before I came to town, it was like a bear garden;
full of noise, quarrels, swearing, swearing, blasphemies, and confusion. (2)
Those who prayed were partly the occasion of it, by their horrible cries and
enthusiastic, unscriptural expressions
To your 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: (1)
The meeting at Beech Lane, [The meeting was apparently at the home of Joseph
Guilford (see Diary, v. 7). On visiting the classes in November, Wesley noticed
that 'some were vehement for, some against, the prayer meetings which were taking
place in various parts of the city. I spoke little, lest I should take any step
which I might afterwards repent" (ibid. iv. 538). Thomas Maxfield was
causing a lot of trouble.] Before I came to the city, it was like a bear
garden; full of noise, quarrels, profanity, profanity, blasphemies, and
confusion. (2) Those who prayed were partly the occasion of it, by their
horrible shouts and enthusiastic, unscriptural expressions. (3) Determined to
'fix them or do away with them,' I transferred the meeting to the Foundation.
(4) Immediately the noise, quarrels, swearing, swearing, blasphemies, and
confusion ceased. (5) There was less and less shouting, and less enthusiastic,
unscriptural language. (6) In examining the Society, I found about eighty
persons convinced of sin, and nearly eighty who were justified in these
meetings. So, on the whole, they caused some heartache and much good. I trust
that they will now do more good, and do no harm. Seven persons had left the
Society 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, on which the boys
worked. See Kingswood School, p. 19.] Surely, therefore, I have a right to
employ it as I please. 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 does not understand Greek! [See the
letter heading on p. 338.]
I would be glad 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 to Sally and to you. Farewell! [22]
If Thomas Maxfield
continues as he is, it is impossible for him to continue with us for long
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 should be 1763, since Charles
Wesley endorsed it.]
DEAR BROTHER, — Take me to
the right. I am far from uttering my ex cathedra remarks. I only wish that they
be 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, notwithstanding 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 long. [This
was a period of great 'care and trouble' for Wesley, owing to Maxfield and
Bell. Wesley had defended Maxfield from accusations at the Conference of 1761,
and had written to him plainly. See the Diary, iv. 541-2; Wesley of Tyerman,
ii. 432-41.] But I live in the hope of better things. In the meantime, 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 Diary, iv. 540, v. 3; and letter
of February 8.] They seem to be strong in faith; and their story is very
probable, but I am not sure whether it is true. I wait for further proof.
This week I began to speak
my opinion of five or six honest enthusiasts. [Maxfield led a selected band in
London. They had 'dreams, visions, and impressions,' and he encouraged these
enthusiasts. See letter of November 2, 1762.] But I move only a hair at a time,
and so we draw closer and closer. No sharpening will profit. It takes both the
hand of a lady and the heart of a lion (...). [23].
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. Wishing you all light and love, I remain, dear
sir.
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 than
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, and a work of Omnipotence.
But, still, this excludes no man; for God is ready to work it 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 light and love, I remain, dear
sir,
His brother and
affectionate servant. [24]
The devil would fight for T. Maxfield
It is what I foresaw
from the beginning—that the devil would fight for T. Maxfield and company to
drive perfection out of the kingdom
To your brother
Charles
HADDINGTON, May 25,
1764.
DEAR BROTHER,--Is
there any reason why you and I should no longer have intercourse (...)? I know
none; though perhaps there are people in the world who would not regret it. I
hope they will find peace and unity in the South, as we do in the North. Only the
Secessionists and Mr. Sandeman's friends are ready to devour us. And it is no
wonder; to these, as well as to Deists and Socinians, I oppose the former
professor. But as Thomas Maxfield and his friends continue Silently, or
gladiatorial animo And as are John Jones, Downes, and Richardson and my best
friend, [his wife.] and their
The frightful stories
written from London made all our Northern preachers afraid even to murmur about
perfection; and, of course, people on all sides were already good Calvinists by
that time. It is what I foresaw from the beginning—that the devil would fight
for T. Maxfield and company to drive perfection out of the kingdom.
O may you and I stand
firm where we have come, and may our yes be yes and our no be no! I feel the
desire of some in me who are all faith and love. No man has been more
profitable to me than George Bell while he was simple of heart. Ah, warmth and
light united! My love to Sally. Farewell. [25]
Mr.
Maxfield is disabled by a persistent illness
For eight
or ten weeks, Mr. Maxfield has been incapacitated by a persistent illness. This
has contributed not a little to the peace of our Society
For Samuel Furly
LEWISHAM, March 6,
1764.
For eight or ten
weeks Mr. Maxfield has been incapacitated by a persistent illness. This has
contributed not a little to the peace of our Society, which in general thinks
of one thing—to save their own souls, and seldom strike first, though they
sometimes strike again, especially when they are attacked without fear or
intelligence, which has generally been the case. [26]
What I don't like about your 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
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; love excluding sin
1. I
like your doctrine of Perfection, or pure love; love excluding sin; you insist
that it is by faith alone; that consequently it is instantaneous (though
preceded and followed by a gradual work), and that it may be now, at this
instant.
But
I don't like you to suppose that man can be as perfect as an angel
But
I do not like you to suppose that man can be as perfect as an angel; that he
can be absolutely perfect; that he can be infallible, or above being tempted;
or that, the moment he is pure in heart, he cannot fall from it.
I
don't like the saying, it was only known or taught among us in two or three
years
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 it. You repeatedly denied me instant
sanctification; but I knew and taught you (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 do
not like you to say that he who is saved from sin needs nothing more than to
look to Jesus; he does not need to hear or think of anything else; to believe,
to believe is enough; that he needs no self-examination, nor moments of private
prayer; he does not need to care for small or outward things; and that he
cannot be taught by anyone who is not in the same state.
I do
not like you to assert that justified people, in general, persecute those who
are saved from sin; that they persecuted you for that reason
I do
not like you to assert that justified persons, in general, persecute those who
are saved from sin; that they persecuted you for that reason; and that for two
years you were more persecuted by the two brothers than you ever were by the
world in all your life.
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 do not like something that looks like pride, of overvaluing and
underestimating others, especially preachers: to think not only that you are blind,
and that you have not been sent of God, but that you are dead—dead to God, and
walking in the way of hell; that they go one way, you another; that they 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 beyond that, were in complete darkness. I do not 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; to expect the end
without the means; and to devalue reason, knowledge, and wisdom in general.
I
don't like
something that has the appearance of antinomianism, not of enlarging the law
and making it honorable
I do
not like anything that has the appearance of antinomianism, not of enlarging
the law and making it honorable; not valuing the sensibility of conscience and
exact vigilance sufficiently for it; to use faith more as counterdistinct to
holiness than as productive of it.
But
what I disgust most is your smallness of love for your brethren, for your own
Society; your want of union of heart with them, and of wills of mercy towards
them; your lack of manor, gentleness, patience; your impatience with
contradiction; you regard every man as your enemy who rebukes you or rebukes
you for love; your prejudice and narrow-mindedness, loving in a way that only
those who love you do; your reproach, tendency to think little of everyone who
does not exactly agree with you: in a word, your divisive spirit. Indeed, I do
not believe that any of you plan or desire a separation; but you do not fear it
enough, you abhor and detest it, shuddering at the very thought. And all
previous tempers tend to this, and gradually prepare you for it. Observe, I
have told you before. God grant that you will immediately and fondly accept the
warning!
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 disrespecting any rules of the bands or the Society, nor do
you do anything that hinders others from observing you exactly. Therefore--
I do
not like you to name meetings as to prevent others from participating either in
the public preaching, in your class or band, or in any other meeting that the
Rules of the Society or your office require.
I do
not like you to spend so much time in various meetings, for many who attend
cannot free themselves from the other tasks of their vocation unless they omit
the preaching, the class, or the band. This naturally tends to dissolve our
Society by cutting its sinews.
As
to their more public gatherings, I like to pray earnestly and largely for all
the blessings of God
But
I don't like a lot of things there
But
I do not like several things there,--(1) The singing, speaking, or praying of
several at once: (2) praying only to the Son of God, or more than to the
Father; (3) using improper 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 kneeling in prayer; (6) using highly indecent
postures or gestures; (7) shouting, so far as to render the words
unintelligible: (8) their affirmative people will be justified or sanctified
even now: (9) what they affirm when they are not: (10) he who 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. Thus evil will cease and
good will remain, and you will be more than ever united to your affectionate
brother. [27]
Mr. Maxfield did not put an
end to it
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.
When I returned, I faced them with all my strength, and in a short time I heard no more from them.
For a friend
[LONDON, May] 1763.
Looking back on things I
wish to forget forever
At your request, I take on
the nagging task of looking back on things I wish 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 scarcely put it truthfully.
Mr. Maxfield was justified
as I prayed with him
1. Mr. Maxfield was
justified while I prayed with him in Baldwin Street, Bristol. [For his
conversion, see letter of May 28, 1739.]
2. Shortly afterwards he
was employed by me as a preacher in London.
3. By this he had access to
Mrs. Maxfield, [Miss Elizabeth Branford, one of the first fruits of
Whitefield's ministry in London. She died November 23, 1777.] that otherwise he
would probably never see, much less marry; whence sprang all his outward prosperity.
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.'
When, a few years ago, many
reproached him very much, I defended him continuously and vehemently
5. When, some years ago,
many reproached him much, I defended him continually and vehemently; though to
the repugnance of several preachers and a large number of people.
Praise you 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.
All the while, Mr. Maxfield
complained
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 persecuted by the mob in Cornwall as by my
brother and me.
When I left London, I left
these in the care of Mr. Maxfield
8. Four or five years
later, some persons were appointed to meet weekly at the Foundry. When I left
London, I left these in the care of Mr. Maxfield, desiring them to regard him
as they regarded me.
Mr. Maxfield did not put an
end to it; on the contrary, he encouraged them
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.
I defended and praised Mr.
Maxfield as before
10. When I returned, I met
them with all my might, and in a short time heard no more of them. In the
meantime, I defended and commended Mr. Maxfield as before, and when I left the
city again, I left them in his care.
To this was added a
contempt for those who did not have them
11. Soon the visions and
revelations returned: Mr. Maxfield did not discourage them. To this was added a
contempt for those who had them not, with the belief that they were proofs of
the highest grace.
He did not make an effort
to put out the fire, but rather took the opportunity to separate them from
other preachers
12. Some of our preachers
vehemently opposed them. Upon this they were fired upon, and refused to hear
them preach, but crowded behind Mr. Maxfield. He did not endeavour to put out
the fire, but rather took advantage of it to separate them from other preachers,
and to arrest them himself. He also continually told them that they should not
be taught by man, especially by those who had less grace than themselves. I was
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 before had much grace. I rebuked them very
tenderly. They would not bear it; one of them, Mrs. Coventry, [See letter of
January 26.] exclaimed, 'We shall no longer be intimidated; let us take off the
mask.' So a few days later she came, and before a hundred persons 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 us stay
with Mr. Maxfield.'
Ever since I heard of
George Bell's prophecy, I have explicitly stated against it both in private
14. Since I heard of George
Bell's prophecy, I have explicitly stated against it both privately, in the
Society and in preaching, again and again; and widely in the public papers. Mr.
Maxfield made no such statement; I have reason to think that he believed it.
[Maxfield says in his Vindication, p. 16: 'At Wapping, Mr. Bell mentioned the
destruction that was to take place on February 28. As soon as he had finished
speaking, I arose and laid aside all that he had said on the subject; and went
to the Foundation the next morning, and told Mr. Wesley what I had done.] I
know that many of his 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 expectation of the conquest.
he sent me a notice that
the chapel was his, and that Mr. Bell should exhort there, whether I wanted it
or not
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
requested the next preacher there to inform the congregation that, as long as
things were so, neither I nor our preachers could preach there any longer in
conscience.
'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.'
On this point, and on no
other, we are divided
17. On receiving this, he
said, 'I am going to preach at Snowsfields.' He did so, and thus relinquished
connection. On this point, and on no other, did we split; 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 he spoke
all manner 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 to another. Did he
speak ill of me to Mr. Fletcher one day, one day only? No, but every day for
six weeks together. To Mr. Madan he said (among a thousand other things, which
he had been collecting twenty years): 'Mr. Wesley believed and accepted all
that Mr. Bell said; and the reason of our separation was this: he said to me
one day, "Tommy, I will 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 this, Mr. Wesley arrested me!'
what connection should I
have with Mr. Maxfield
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. [28]
I was a
little surprised to read, in a late publication of yours
I was a little surprised to read, in a late publication of his, the
following statements:
Thomas
Maxfield was 'some of the first fruits of Mr. Whitefield's ministry'
To Thomas Maxfield
February 14, 1778.
I was a
little surprised to read, in a late publication of yours
I was a little surprised
to read, in a late publication of his, the following statements:—
1. Thomas Maxfield
was 'some of the first fruits of Mr. Whitefield's ministry' (page 18).
2. 'When he went
abroad, he delivered me and many thousands more into the hands of those whom he
thought could trust them, and who would have returned them to him on his
return. But, alas! it was not so.' (Ibid.)
I heard Mr.
Whitefield say, in the Tabernacle
'I heard Mr.
Whitefield say, in the Tabernacle, in the presence of five or six ministers, to
Mr. Wesley, shortly before he left England for the last time: "I delivered
thirty thousand persons into the hands of your brother and you when I went
abroad. And when I returned, you had already turned their hearts so much
against me that not three hundred of them would come to hear me." I knew
this to be true.' (Ibid.)
3. 'I heard Mr.
Whitefield say, "When I came back from Georgia, there was no one speaking
ill of one another. What I would not give, suffer, or do to see those times
again! But ah, this division! This division! What a massacre it caused
'It was doctrine that
caused the difference; or, at least, it was pretended to do so.' (Ibid.)
'He preached a few
times in connection with his old friends. But, alas! How quickly was the sword
of restraint drawn!' (Page 19.)
4. 'Where can you now
find someone loving on either side? They have no more love for each other than
the Turks.' (Ibid.)
'Read their vile
accusations and the evil characters they give each other, tearing up the
filthiest ashes to find some black history against their fellow preachers'
(page 20).
They "kill with
the sword of bitterness and anger and envy. Still more their shame is what they
sent out into the world against one another on both sides about five or six
years ago, and to this day." (Page 21.)
I propose some
questions about each of these four heads
To satisfy both
friend and foe, I propose some questions about each of these four heads.
soon he began to roar
and slam himself against the ground, so that six men could barely catch him. This was Thomas Maxfield
I. As to the first, I
read a remarkable passage in the Third Diary, the truth of which may yet be
attested by Mr. Durbin, Mr. Westall, and several others present at the time,
who are still alive: 'A young man who was behind sank as a dead man; but soon he
began to roar and beat himself against the ground, so that six men could
scarcely hold him. This was Thomas Maxfield.' [See letter of May 28, 1739; and
to Henry Durbin, May 3, 1786, n.] Were you gone, how is it that you are 'the
first fruits of Mr. Whitefield's ministry'? And how is it that neither I nor
your fellow-workers have heard a word of it during all those years that you
have worked with us
When, where, in what
way?
II. 'When he returned
abroad, he delivered me and many thousands into the hands of Mr. Wesley.'
When, where, in what
way? This is quite new to me! I have never heard a word of it before!
But stay! Here's
something even more curious! 'I heard Mr. Whitefield say, in the Tabernacle, in
the presence of five or six ministers, just before he left England for the last
time, 'I delivered thirty thousand into the hands of you and your brother when
I went abroad.'"
Is not this, then, a
total misrepresentation. It would, to God, not be a voluntary declaration!
Mr. Whitefield's trip
abroad, as it is here mentioned, was in the year 1741. Did he then deliver you
into my hands? Were you not in my hands before? Had you not been a member of
the Society under my care for more than a year? No, were you not, at the present
time, one of my preachers? Have you not then served me as a son in the gospel?
Have you not eaten my bread and lodged in my house? Is not this, then, a total
misrepresentation. It would, to God, not be a voluntary declaration!
And first, I want to
know what the names of these five or six ministers are
'I heard,' you say,
'Mr. Whitefield say in the Tabernacle, in the presence of five or six
ministers, just before he left England for the last time.' What, then, can
doubt the truth of what comes next? For here is chapter and verse! Here are
specified both the time, the place, and the persons present. And they ought to
be, since the alleged crime is of a very heinous nature. Many men have been
justly put to death for sins which, in the sight of God, were not equal to
these. So the point calls for a little more analysis. And, first, I want to
know what the names of these five or six ministers are, and which of them have
heard Mr. Whitefield say, 'When I went abroad' (in 1741) 'I delivered thirty
thousand persons into the hands of you and your brother.' Whence came they? Did
they spring from the earth?
He never entrusted me
with that. He never gave it into my hands or my brother's
Now, at that time
there were not five thousand Methodists in England or in the world. The
Societies at London, Bristol, and Kingswood (the only ones I had) had fourteen
or fifteen hundred members. I believe there were not so many in their
Societies. But whether they were fewer or more, they meant nothing to me. He
never entrusted me with it. He never delivered it into my hands or my
brother's, nor his Society in the Tabernacle at London, nor that of Bristol,
nor Kingswood, nor anywhere else. He never delivered (that I remember) a single
Society into my hands. I bless God, I needed it not. I needed not to build on
another man's foundation. I was also granted a dispensation from the gospel;
and my labour was not in vain. I was compelled to cry out (and you yourself
used the same words to God in my name)—
O unfathomable love
That he deigned to
approve
And let the work of
my hands prosper!
With my pastoral
trickster
I crossed the creek,
Behold, I am
scattered in flocks!
From what point of
view, then, can you accuse me of this perfidy of which I am no more guilty than
of high treason?
But how melancholy is
the exclamation that follows
But how melancholy is
the exclamation that follows: 'Woe is me! It was not so.' That was not the
reason, I did not return what I never received, but went on my direct way,
taking care as best I could of those who entrusted themselves to me.
III. Farewell to the
second article. As to the third, his words are: 'I heard Mr. Whitefield say,
'Ah, this division! This division! What a massacre he has caused!"'
But who made this
division? It was not I. It was not my brother. It was Mr. Whitefield himself;
and that in spite of all the warnings, arguments, and appeals
But who made this
division? It was not me. It was not my brother. It was Mr. Whitefield himself;
and that in spite of all the warnings, arguments, and appeals. Mr. Whitefield
first wrote a treatise against me by name. He sent it to my brother, who endorsed
it with these words: 'Put the sword back in its place.' He slept a little; but,
after a while, he published it. I did not answer. Soon after, Mr. Whitefield
preached against my brother and I by name. He did this constantly, both at
Moorfields and in all other public places. We never ran by handrail again, but
spoke of him with honor all the time and in all places. But is it any wonder
that those who loved us no longer chose to listen to him? Meanwhile, were we
the ones who 'turned their hearts against him'? It was not himself
'At least, that's how
it was faked.' It was so fake.
But you say, 'It was
the doctrine that made the difference' (strangely expressed!); 'At least, that
was how it was pretended.' It was so feigned 'What do you mean by this
doctrinal difference was only pretended that we were in agreement on the basis,
and only fought as wrestlers to show our skill. No, here there was no pretense.
The thing was as clear as the sun at noonday. Did not Mr. Whitefield proclaim
on the roof of the house the difference between us and him? And yet, it was not
only the doctrinal difference that caused the division. It was rather the way
he maintained his doctrine and treated us everywhere. Otherwise the doctrinal
difference would not have created any difference of affection; but he might
have lovingly guarded a special redemption and carried us to the end of our
lives.
When he preached in
his own foundry, and my brother sat beside him, he preached the absolute
decrees in the most peremptory and offensive manner
He did indeed 'preach
a few times in connection with his former friends.' But how quickly the sword
of contention was drawn! 'By whom Truly, by himself. Do you not know (thousands
know, if you do not know) that when he preached in the foundry itself, and my
brother sat by him, he preached the absolute decrees in the most peremptory and
offensive manner. What was this, but to draw the sword and throw away the
scabbard? Which, then, is responsible for the strife and division which
followed.
Blessed be God, I can find many thousands
'But where,' you ask,
'can now find any love on either side' Blessed be God, I can find many
thousands, both in London, in Bristol, in Kingswood, and in various parts, not
only of England, but also of Scotland and Ireland; persons as full of love both
to God and to man as any I knew forty years ago.
I plead, not guilty
Some of these I find
(and I am very glad to find) in Mr. Whitefield's Societies. And I pray God that
they increase a thousandfold both in number and in strength. No, they have no
more love for one another than the Turks.' They! Who This is not the case with
our Societies. They not only love each other, but they also love their enemies,
even those who still use them contemptuously. But 'read their vile accusations
and the evil character they give to each other, gathering up the filthiest
ashes to find some black history.' I will answer for one. I do not give 'evil
character' to my 'fellow preachers.' I 'do not reduce filthy ashes by black
stories.' Let him who does it, who does it, stays with himself. 'They kill with
the sword of bitterness, wrath, and envy.' I have not. I plead not guilty. As I
do not envy man, neither my anger nor my bitterness kills any human creature.
'Still more to their shame is what they sent into the world against each other,
on both sides, about five or six years ago, and to this day.'
If you haven't, how
can you state so peremptorily what 'both sides' did?
'What they sent
against each other on both sides about five or six years ago.' In five or six
years I was vehemently called to answer for myself: twice by Mr. Richard Hill,
and then by his brother. [See Green's Anti-Methodist Publications.] Have you
ever read what 'we sent into the world against each other on both sides'? If
you have not read it, how can you state so peremptorily what 'both sides' have
done? You cannot be a judge of what you have not read; and if you had read it,
you could not have handed down such a sentence.
Your brother wounded,
but still affectionate
I have written three
tracts; but in none of them do I 'kill with the sword of bitterness, wrath, or
envy.' In none of them do I speak a bitter, passionate, or disrespectful word.
Bitterness and wrath, yes, low, virulent invectives, both Mr. Richard and Mr.
Rowland Hill (as well as Mr. Toplady) have overflowed upon me in great
abundance. But where it is that I have on one occasion returned them, railing
by railing, I have not so learned Christ. I dare not complain either of them or
of you. I come back not cursing, but blessing. May the God of love bless them
as well as you is the prayer of
His brother wounded,
but still affectionate. [29]
[1] Overview of Google's AI Mode
[2] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[3] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[4] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[5] Overview of Google's AI Mode
[6] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[7] Overview of Google's AI Mode
[8] Overview of Google's AI Mode
[9] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1778/
[10]
https://en.wikipedia.org/wiki/Thomas_Maxfield_(Methodist)
[11]
https://www.biblicalcyclopedia.com/M/maxfield-thomas.html
[12] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[13]
https://en.wikipedia.org/wiki/Thomas_Maxfield_(Methodist)
[14]
https://en.wikipedia.org/wiki/Thomas_Maxfield_(Methodist)
[15] Overview of Google's AI Mode
[16] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[17] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[18] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1767/
[19] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[20] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1767/
[21] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[22] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[23] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[24] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[25] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[26] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[27] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[28] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[29] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1778/
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