History Of Methodist Reform, Volume I - Media Sabda Org

sit apart, which had been violated at Bristol. Wesley went so far as to resolve that he would not
preach to such a congregation, so wedded was he to trivial forms of his discipline, for the apparent
reason only that it was his. Among the publications of Wesley, this year, was "A Collection of
Hymns for the use of the People called Methodists," l2mo, 520 pages, which has continued to be
used by the English Methodists, with slight alterations, to this day.
As Whitehead makes no note of the Conferences from 1780 to 1784, neither do any other
Methodist historians, Moore, Watson, nor Stevens. Whitehead is the fountainhead. As a rule when
he is silent all others are dumb of information. Tyerman alone supplies the hiatus. These facts make
opportune mention that Stevens in a foot-note on page 208 of his "History of Methodism," Vol. II.,
invidiously suggests, "Whitehead's 'Life of Wesley' should not be consulted by any whose
acquaintance with other contemporary authorities is not thorough enough to enable them to correct
that author's immoderate prejudices." In the analysis of the biographers of Wesley already made in
this work, it is conceded that Whitehead exhibits party bias, but as to "contemporary authorities,"
as just exposed, they had no information he did not supply of any moment; and they used it with
"immoderate prejudices." The impartial reader need but consult together Whitehead and Moore.
The thirty-eighth Conference assembled August 5, 1781, at Leeds, and was memorable for the
notable presence of eighteen clergymen, so largely had Wesley been reinforced from the National
Church, while those preaching an evangelical doctrine in the Church were estimated at about eighty,
set over against two or three when Wesley and Whitefield entered upon their soul-saving crusade.
Coke and Fletcher were present, and there were about eleven hundred communicants. Wesley writes,
August 6, the day before the Conference assembled: "I desired Mr. Fletcher, Dr. Coke, and four more
of our brethren, to meet every evening, that we might consult together on any difficulty that occurred.
On August 7, our Conference began, at which were present about seventy preachers, whom I had
severally invited to come and assist me with their advice in carrying on the great work of God."
Tyerman gives as the controlling reason for so sparse a gathering of the preachers — not one-half
of them — that the society in Leeds could not entertain any more. There being more married
preachers than preachers' houses in the connection, it was ordered at this Conference that no more
married men be received except of necessity. These facts give us a clear insight into Wesley's
methods at this time. The preachers were his "sons in the gospel," to go and come at his bidding, and
the people, his and their spiritual children, always in nonage, and so not officially consulted. It
provoked at times scenes like the following at this Leeds Conference. Dr. Hey, a principal member
at Leeds, a prominent physician and correspondent of the eminent Dr. Priestley, and a Methodist for
seven and twenty years, intimated to Wesley that he desired to address the Conference and offer
some suggestions and advice, declaring that if they were rejected he could no longer be a member
of the Methodist society. Wesley allowed him to begin to read a paper, the gist of which was a
complaint that the preachers were assuming a Dissenter attitude toward the National Church; but,
as he read, the signs of dissatisfaction were so displayed that Wesley politely stopped the reading.
Hey left the society. Early in this year the Oldham Street chapel, Manchester, was dedicated by
Wesley. Next to City Road, it was the most pretentious house of the Methodists, and Tyerman
mentions that Mrs. Bennett, a relative of John Morley, was "the first female class leader in
Manchester." The relation gave her official standing in the quarterly meeting and so with others.
After thirty years of matrimonial misery, Wesley's wife died in October of this year. He writes,