XIX. DISM. it has checked and arrested the progress of the Me. CHA P. thodists, not so much by their faults, as by its merits. At no period had it lost its hold upon the METHOgreat body of the people; but it now struck still deeper roots into their hearts,-roots of which the unconquerable strength will be found, if ever an attempt be made to pluck it out. Looking to all its branches, to the noble army of missionaries toiling on a foreign shore for its extension—to the controversialists arrayed at home for its defence -to what is, perhaps, of all things the most difficult, great accomplishments contentedly confined to an humble sphere, and satisfied with obscure parochial duties, -how much at the present time shall we find scope to praise and to admire! We may question now whether in virtue, in piety, in usefulness, any Church of modern times could equal ours. Nor let any false shame hinder us from owning that, though other causes also were at work, it is to the Methodists that great part of the merit is due. Whilst, therefore, we trace their early enthusiasm and perverted views, and the mischief which these have undoubtedly caused, as well as the evils of the present separation, let us never forget or deny the great countervailing advantage. Nowhere had the Church been so fatally inactive as in Ireland. When Wesley first visited that country, in 1747, he observes, "at least 99 in 100 "of the native Irish remain in the religion of their "forefathers. The Protestants, whether in Dublin "or elsewhere, are almost all transplanted lately XIX. DISM. CHAP. "from England."* The unsettled and lawless state of Ireland, during the sixteenth and sevenMETHO- teenth centuries, may be admitted as a valid excuse for not advancing the work of the Reformation. But after the battle of the Boyne, it ought surely to have been one of the first objects of the Church and of the Government, to afford to the Irish people the means of education, and the choice of the Protestant religion. There was no want of a favourable opening. The Roman Catholic priests, humbled by recent defeats, could not at that period have ventured to withstand the reading of the Scriptures, or the exhortations of the Clergy. Clergy. Had the Irish peasantry been addressed in the Irish language—had the activity of the Establishment been equal to its power, those who believe the Protestant religion to be the truth, can scarcely doubt that here, as elsewhere, the truth would have triumphantly prevailed. But unhappily no such measures were taken. It was found more easy to proscribe than to instruct. In 1735 the excellent Bishop Berkeley complains of the "want of decent churches" in towns, and in the country of "able "missionaries, persons conversant in low life, and speaking the Irish tongue. Is there in"stance," he asks, "of a people's being converted " in a Christian sense, otherwise than by preaching 66 any * Journal, August 15. 1747. In another part of his Works (vol. xv. p. 209.), he says, "In many parts of Ireland there are "still ten, nay fifteen, perhaps upwards of twenty Papists to one Protestant." XIX. DISM. to them and instructing them in their own CHAP "language ? "* Instead of such means, it was attempted to make Protestants by Acts of Parliament. METHOThen came the penal laws, which so long defiled the Statute Book, to the disgrace of one party, as much as to the oppression of the other; and mitigated only by their own extreme violence, which often left them a dead letter! Meanwhile the favourable opportunity passed away; and, before a better spirit came, the Roman Catholic priests had recovered from their depression, and the peasantry been stung into a sense of resentment. Wesley himself made little progress in Ireland. The people, indeed, he describes as most ready to hear: "they 66 " he says, are," he "in general of a more teachable spirit than in most parts of England;" and again," their hearts seem to be as melting wax."† But the priests, finding that he was not only unsupported, but opposed by the ruling powers, took courage and exerted their authority to prevent his being heard. At Athlone, he tells us, May 7. 1749 : "Abundance of Papists flocked to hear, so that the priest, seeing his command did not avail, came "in person and drove them away before him like a "flock of sheep." The same thing occurred in other places. A ridiculous by-word also (they were called Swaddlers) tended to prevent the progress of the Methodists; for, it may be observed, *Bishop Berkeley's Works, vol. ii. p. 381. and 396. ed. 1784. + Wesley's Journal, August 17. 1747, and May 30. 1749. CHAP. that, with the multitude, a nickname is far more XIX. effectual than an argument. The origin of this METHO- appellation is thus related by Wesley. "Swaddler "was a name given to Mr. Cennick first, by a DISM. Popish priest, who heard him speak of a child "wrapped in swaddling clothes, and probably did "not know the expression was in the Bible, a book "he was not much acquainted with !"* Wesley was now travelling from country to country, and from town to town, every where preaching and gaining proselytes. No where did he attract more attention than at his own birthplace of Epworth. He applied to the curate for the use of the pulpit-his father's for forty years: he was refused, and, attending the service, he heard, with great composure, a sermon against the evils of enthusiasm. But as the congregation were separating, they were informed that Mr. Wesley, having been denied the church, intended to preach that evening in the church-yard. There he accordingly appeared, and there, standing upon his father's grave, he delivered a most affecting discourse. Every eye was moistened, every heart was moved. One gentleman, who had not attended any public worship for thirty years, but was led by curiosity to hear Wesley at Epworth, was at once reclaimed from irreligion during the remainder of his life. In other places, also, the same good seed was sown. An affecting story is * Journal, May 25. 1750. + Compare Wesley's Journal, June 12. 1742, (his sixth day at Epworth), and April 17. 1752. XIX. DISM. told, for example, of one poor woman who was CHAP. saved from suicide, for, when already on her way to throw herself into the river, she was attracted METHOby the sounds of a Methodist meeting, and, entering in, heard the words of hope and consolation. But the effect of Wesley's preaching was by no means uniform, nor all for good. While some minds were awakened to repentance, others were spurred into frenzy. While some began to look upon religion as their rule and guide in worldly business, others viewed it as an ecstasy that should supersede worldly business altogether. It may be observed, however, that many persons joined the Methodists in a first impulse, and afterwards left them. When Wesley came to Newcastle, in March, 1743, he found that, since the end of last December, seventy-six persons had left the society, and he took the pains to ascertain the motives of each. Fourteen of them (chiefly Dissenters) said they left it, "because, otherwise, "their Ministers would not give them the Sacra"ment;" nine more, "because their husbands, or 66 wives, were not willing they should stay in it; "twelve," because their parents were not willing;" five," because their master and mistress "would not let them come;" seven, "because "their acquaintance persuaded them to leave "it;" five," because people said such bad 'things of the society;" nine, "because they would not be laughed at;" three, "because they would not lose the poor allowance;" |