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Updated: May 26, 2025
In the good old days, when village Methodism was quivering with spiritual life, and pouring its converts into the cities and towns of England to teach the simple gospel of the Founder of our Faith, without any artificial fringes being attached to it, they were too poor, and perhaps too conscious of the superiority of the real God-given vocal capacity, to have anything to do with what many of them believed to be artificial aids to religion.
At length the wily parson succeeded in getting to the stormy heart of this enraged and unhappy father, and portrayed in glowing colors the clearness of Miss Elizabeth's "effectual call" and "blessed hope," and managed to bridge over "that awful slough of Methodism" by descanting gravely upon some of the "mysterious leadings of sovereign grace."
The two sons grew up in the most depressing atmosphere conceivable. Reuben, who was to have the farm, developed a shy and hopeless taciturnity under the pressure of the family chagrin and privations, and found his only relief in the emotions and excitements of Methodism. Sandy seemed at first more fortunate.
The following week, he attended the New York Conference, when six missionaries were appointed to labor in Nova Scotia. About three weeks after his return home, he went on a visit to Newfoundland, which was marked by a gracious revival, and the cause of Methodism in the ancient colony was saved. The story of Methodism in Newfoundland, reads like a bit of romance.
Wesley, and long before her sons had imagined Methodism, and the greater of them had borne its message to General Oglethorpe's new colony of Georgia. She lies in Bunhill Fields near Finsbury Square, that place sacred to so many varying memories, but chiefly those of the Dissenters who leased it, because they would not have the service from the book of Common Prayer read over them.
Though, to be sure, Clarence might be a Papist any day. Popery, instead of Methodism, was just beginning to be the bugbear set up for those whom the world held to be ultra-religious, and my mother was so far disturbed at our interest in what was termed Oxford theology that the warning would have alarmed her if it had come from any other quarter.
Two or three hundred years ago it was the custom of Protestant divines in England and America to burn poor old women as witches; only a hundred and fifty years ago we find John Wesley, founder of Methodism, declaring that "the giving up of witchcraft is in effect the giving up of the Bible."
Indeed, I believe, if we take habitual drunkards as a class, their heads and their hearts will bear an advantageous comparison with those of any other class." How like that remark attributed to another great genius, one whom Lincoln in some respects resembled, the founder of Methodism, when he said of a passing drunkard: "There goes John Wesley, except for the Grace of God."
Mr. Rann was inwardly maintaining the dignity of the Church in the face of this scandalous irruption of Methodism, and as that dignity was bound up with his own sonorous utterance of the responses, his argument naturally suggested a quotation from the psalm he had read the last Sunday afternoon.
She excited some hostility from the liberality of her views, for she would occasionally frequent the chapels of the Dissenters and partake of their communion. She was supposed by many to lean towards Methodism, as everybody was accused of doing in the last century, in England, who led a strictly religious life.
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