Modern Skepticism: A Journey Through the Land of Doubt and Back Again Part 8

I am anxious only for truth and righteousness. Truth and righteousness I respect in all sects, from the Quakers to the Catholics; and I hate nonsense, and lies, and sin, in professing Christians, as much as in Turks and pagans.

So end the extracts from my Diary.

I have just been reading an article in the _Christian Advocate_, and I can't resist the temptation to give a short extract or two.

"Not only is there an emasculated theology, but there is not a little emasculated preaching.

"Nothing is emptier or feebler than cant--ringing the changes on what may be called the stock phrases of one's sect. John Wesley once said, 'Let but a pert, self-sufficient animal, that has neither sense nor grace, bawl out something about 'Christ,' or 'His blood,' or 'justification by faith,' and there are not wanting those who will cry out, 'What a fine Gospel sermon!' For myself, I prefer a sermon on either good tempers or good works to such 'Gospel sermons.'

"Take away from certain preachers their 'heavenly tone,' as the old lady called it--their sing-song cadences, and their favorite pulpit phrases--and you take away the princ.i.p.al part of their stock in trade.

Out upon such 'words without knowledge'--sound without sense!

"Quite as dest.i.tute of Gospel power is that preaching which consists largely in the presentation of old worn-out theories, musty scholastic philosophies about religion, usually paraded under the pretentious t.i.tle of 'doctrine.'

"The devil, it is said, once inspired a dead priest to preach an orthodox sermon. On being questioned by his imps why he ventured on such a deliverance, he replied very significantly, that nothing made infidels more effectually than orthodoxy preached by dead men's lips."

CHAPTER X.

THE REFORMING TENDENCY.

I had a third tendency which helped to get me into trouble; namely, a reforming tendency. Earnest and active-minded young men are generally reformers. In me the reforming tendency was unusually strong. I wanted to reform everybody and everything, and to do it thoroughly, and without delay. And I commenced operations very early.

1. It was the custom of my cla.s.s-leader to read over to his cla.s.s once a quarter the rules of society, and to request the members, if they were aware of any breach of any of the rules by any of the members, to name the matter as he proceeded. Now one of the rules forbade the putting on of gold or costly apparel; yet several of the members of our cla.s.s put on both. So when he came to that rule, I asked why it was not enforced.

The leader seemed confused. One of the offenders was the wife of one of the travelling preachers, and another was the wife of an influential layman, and both were customers at his store, and he had never entertained a thought, I imagine, of running the risk of offending them by rebuking them for their offences; so he muttered something in the way of excuse and then pa.s.sed on. The truth was, that the rule, though copied from the New Testament, and regarded by Mr. Wesley as of great importance, was no longer considered binding either by the preachers or the leading members. The reading of the rules in the cla.s.s was merely a form, and my remarks, instead of inducing my offending cla.s.s-mates to return to the old Methodist custom, only caused them and those who sided with them, to look on me as a troubler of Israel.

2. I got myself into a little trouble on a later occasion at a local preachers' meeting. It was the custom at those meetings for the superintendent preacher to read over the names of the local preachers, and to request any brother who knew of any breach of rule by any of his brethren, to name the matter. When the name of Mr. H. was read over, I stated that he had been guilty of evil speaking against one of his brethren. I gave the particulars, and the offence was acknowledged, but the offending brother was not without excuse, and the business of the meeting proceeded. But there was a very strong feeling in the minds of many that such attempts as I was making to press neglected rules on the attention of the meeting, ought not to be encouraged; and my endeavors to enforce consistency brought down upon me many sharp rebukes.

3. Among the books that I read in those early days was _Mason on Self-knowledge_. I found some excellent remarks on temperance and frugality in this work. I met with some similar remarks in translating portions of the writings of Seneca and Cicero. In a conversation that I had with one of the travelling preachers, and a person that was supplying the place of another travelling preacher, I quoted the beautiful sentiments which I had been reading and translating, and added some remarks of my own, with a view to recommend attention to the lessons they inculcated. The travelling preacher remained silent, but his companion answered me with a scornful laugh, and said, there was no need to urge such matters on them, for they had not the _means_ to be anything else but frugal and temperate. This was neither true nor courteous, and though I made no answer, it left an impression on my mind by no means favorable to the wisdom and piety of those who, at that time, were placed over me as my teachers and guides.

4. Though I met with such poor encouragement in my early efforts to reform or check abuses among my brethren, I still persisted in my course, even after I became a travelling preacher. It was the custom of the richer members of society to have large parties, to which they invited each other and the preachers and their families. At many of these parties there was a good deal of drinking, and a serious waste of money on many things that were not only useless but injurious. And each family tried to outdo the rest in the costliness of their parties. I regarded this custom as anti-Christian, and tried to get it changed for something better. I thought the money wasted on drink and hurtful luxuries would be better spent in doing good. In some cases I referred to the words of Christ about making feasts, recorded in Luke xiv. 12-14; but no one seemed to think Christ's rule to be binding on professing Christians now. Even my brother ministers thought me needlessly particular, and helped to render my efforts for reform both unsuccessful, and productive of disagreeable results.

5. The custom of treating the rich who came to our chapels with more respect than the poor, was as prevalent probably when I became a minister, as it was in the days of James. I often saw the officials of the church conducting gaily-dressed people to comfortable pews, while they left such as were poorly clad to stand in the aisles, or to find their way into seats themselves; and on some occasions I showed my dissatisfaction with such proceedings.

6. It was customary to have society meetings in each place once a quarter, and at these meetings I used to refer to what I thought amiss in the conduct of professors, and to urge attention to such lessons of Christ and His Apostles as seemed to be generally overlooked or forgotten. On some occasions too on week nights, instead of preaching a regular sermon, I used to give a kind of lecture or exhortation, in which I presented a summary of neglected duties, and read over the pa.s.sages of Scripture in which they were enjoined, making remarks on them. There were many matters pertaining to marriage, to the education and government of children, and to domestic duties generally; and there were matters pertaining to trade, to social intercourse, to mental improvement, and the like, on which preachers, as a rule, were entirely silent in their sermons, from the beginning of the year to the end. Yet many of these matters were of the utmost importance, and for want of information on them many religious people were neither so happy themselves, nor so useful to others, as they ought to be. On these matters I spoke in as plain and faithful a way as possible. I cautioned the young against wasting their time, advised them to spend their leisure hours in reading and writing, told them what books to read, and how to read them, showed them the most profitable plan of reading the Bible, warned them against bad company, and advised them not to spend too much time even in good company. I urged them, if they thought of being preachers, to endeavor to be preachers of the highest order, workmen that needed not to be ashamed, rightly distributing the word of truth. And whether they thought of being preachers or not, I urged them to improve their talents, and to become as wise, as able and as useful as possible. Many were delighted, and reduced my lessons to practice.

Others however took offence, and repaid my endeavors to do them good with uncharitable censures.

7. It was the custom in the Body to which I belonged to keep the doors of the annual conference closed against all but those who were sent as delegates by the circuits. I and a few others thought this course led to inconsiderate, and, in some cases, to unjust and oppressive measures, and in 1835 I wrote a letter on the subject to the _Christian Advocate_.

My remarks were not agreeable to the leading members of conference, and I was instantly called to account and severely censured, and threatened with the heaviest punishment if ever I offended so grievously again. The reason why my letter proved so offensive was probably its truthfulness, for the change I recommended was afterwards adopted, though not till the old objectionable system had produced most disastrous consequences.

8. One rule of the Connexion to which I belonged forbade the preachers to marry till after they had been engaged in the ministry from four to five years or upwards. This regulation seemed to me to be the cause of serious evils. Some of these evils I had myself experienced, and others I had seen in the conduct and mishaps of many of my brethren. The reason a.s.signed for the law seemed to me to be not only insufficient, but to be a disgrace to a body of Christians situated as _we_ were. I urged an alteration or a repeal of the law, recommending conference to take out the best and ablest men as ministers, whether they were married or not, and to allow such ministers as were single to marry whenever they thought fit, and to urge the churches to provide for the additional expense of married preachers by a little additional liberality. There were members that wasted as much on one foolish and mischievous party, as would have made up the difference between a single man's salary and a married man's salary. There were members that spent as much in intoxicating drinks as would have kept a married preacher or two out and out. There were tradesmen that could have supported five or six preachers out of their yearly profits, if they had been as liberal as the old selfish Jews were required to be. If they had been as liberal as _Christians_ are required to be,--if they had loved their neighbors, or Jesus, or G.o.d, as they loved themselves, they could have supported twenty preachers, and still retained enough to keep their families in comfort and plenty, and to carry on and extend their businesses too. To shut good men out of the ministry because they were married, and take in doubtful men because they were single, was, in my view, disgraceful and inexcusable. But in this also I was considered wrong by the rulers of the Connexion, and was once more censured and admonished for what was considered my presumptuous interference.

9. Fifty years ago, and for some years after, almost everybody used to drink intoxicating drinks. Ale and beer, wine and spirits, were as freely used as tea and coffee, and were taken in great quant.i.ties by many even in the church and ministry. I remember once, while yet a local preacher, going round with Mr. Etch.e.l.ls, a new minister in my native town, on his first pastoral visits, to show him where the princ.i.p.al members of the church lived. He was invited to drink at every house, and never failed to comply with the invitations. I saw him drink sixteen gla.s.ses of beer, wine and spirits, on that one round, occupying only two or three hours. This same minister prosecuted Mr. Farrar, his superintendent, for drunkenness, and got him suspended. Whether his superintendent drank more than he or not, I do not know, but he did not keep up appearances so well. He showed himself drunk in the pulpit,--so drunk, on one or two occasions, that he was unable to speak plainly, or even to stand steadily. He also fell down in the streets sometimes, and had to be carried home. His colleague did not commit himself in such ways, though he drank enough at times in one day to make half a dozen sober people drunk.

The leading member in the Methodist church, Richard Wilson, opened the first wine and spirit store at Bramley, and corrupted the whole country round with his wares, doing far more for the devil and sin than the preachers could do for G.o.d and holiness. Yet no one seemed to think there was anything dishonorable or diabolical in the business.

At a social party to which I was invited at Leeds, consisting of preachers and leading members of the church, one man, a preacher, got so drunk, that he became a most distressing spectacle. I cannot describe his mishaps. There were others who ought to have committed themselves in the same sad way, for they drank as much, and even more, but they had stronger const.i.tutions, or were better seasoned.

At Liverpool, my first station, every one on whom the preachers called in their pastoral rounds, asked them to drink. Even Dr. Raffles, the popular Congregational minister, had wine and cakes brought out, when I and my superintendent called on him one morning. Wine and cakes, or cakes and spirits, were placed on the table by all who were not too poor to buy such things, and even the poorer members contrived to supply themselves with rum or whisky. And all expected the preachers to drink.

And the preachers did drink. Mr. Allin, my superintendent, was not by far the greatest drinker in the Connexion, yet he seldom allowed the poison placed before him to remain untasted. I was so organized, that I never could drink a full gla.s.s of either wine or ale without feeling more or less intoxicated, and for spirits I had quite a distaste; so that I was obliged to take intoxicating drinks very sparingly. Yet I conformed, to some extent, to the prevailing custom; and it was not, I fear, through any great goodness of my own, that I did not become a drunkard. Several of my fellow-ministers became drunkards. Mr. Allin himself, after he fell under the influence of that bad rich man at Sheffield became a drunkard, and brought on shocks of paralysis by his excesses. My superintendent at Sheffield drank himself into _delirium tremens_, and I fear he never got over his bad habits. Mr. Chapman was a notorious sot. I knew him personally, and was compelled, at times, to witness his disgusting habits. Yet he was never expelled, though he was superannuated some forty years or more before his death. His superannuation reduced his income some seventy-five per cent., and made it impossible for him to drink so freely as he had been wont, and so, very probably, helped to prolong his miserable life.

While stationed at Liverpool, I was called away to supply the place of the superintendent preacher in the Chester circuit for a few weeks, who had died very suddenly, under very peculiar circ.u.mstances. His name was Dunkerley. I was told by persons likely to know the truth, that he was a very drunken man. On one occasion, while he was over at Liverpool, he fell down in the Theatre Square, and had to be taken up and carried into a neighboring shop. At first it was supposed he had had a fit; but a little further attention to the case revealed the secret that he was drunk. On another occasion, on his return from Liverpool to Chester, he was observed, when he got off the coach, to stagger backwards and fall down. Some friends that were waiting for his arrival, ran and helped him up, and took him to a member's house just by. He was found to be drunk then also. The members spoke to him on the subject, and reproved him sharply, and then put him to bed. The Tuesday night following, the matter was mentioned at the leaders' meeting, when he was present. The leaders told him that such conduct could not be tolerated, and that unless a change took place for the better, the matter would have to be laid before the Quarterly Meeting. The preacher acknowledged his fault, and promised, if they would forgive him that once, that he would do so no more. I believe that from that time he gave up the use of intoxicating drinks for a week or two; but shortly after, having to go to the Welsh side of the Circuit, he began to use them again. At one of the places on that side of the Circuit, the leaders were accustomed to have their meetings in a room in a public-house, near the Chapel, and to lodge the preacher there. Perhaps poor Dunkerley thought it would hardly look right for him to be accommodated at a public-house with a bed, and yet take nothing to drink; so he got some gin. The relish for the gin must have returned upon him with great power when he began to taste it, for he drank very freely. He drank so much, that the publican himself began to feel alarmed for him. A short time after he had gone up stairs to bed, the people of the house heard a noise of an unusual character in his room, and on going to see what was the matter, they found the preacher on his knees, in an apoplectic fit, the blood gus.h.i.+ng from his nose and ears. He died the same evening. He died drunk.

It was this man's place that I went to supply. I do not wonder now that Dunkerley and several other preachers in the New Connexion were drunkards, when I take into consideration the customs and habits of the people of the Connexion in those days. I never met with anything in any society, that I recollect, more at variance with the principles of Christian temperance, and more likely to lead both preachers and people into drunkenness and profligacy, than the habits and customs of many of the members of the New Connexion in the Chester circuit. In the first place they were all users of intoxicating drinks, and all those that were in tolerable circ.u.mstances regularly kept spirits as well as milder, weaker kinds of intoxicating drinks in their houses. In the next place a preacher could never call at the houses of those people, whatever the time of day, without being urged to drink of either the stronger or weaker kinds of intoxicating drinks. And he could hardly refuse to drink without seeming to slight the kindness of the people, and running the risk of giving offence. In the third place they were very much addicted to extravagant social parties, pleasure jaunts, &c.

They were worse than the people of Leeds in this respect; unless they were worse than usual while I was there. All the time that I was in Chester, there was not a single week or day when they had not either some dinner-party or tea-party, or both, or else some pleasure jaunt on the water or on land. And those pleasure parties and feasts were always occasions of extravagant eating and drinking. Besides abundance of flesh and game, and other luxuries, there was always an overwhelming supply of intoxicating drinks, and great quant.i.ties were consumed. I have seen men on those occasions drink five, six, eight, or even ten gla.s.ses of wine or spirits, besides drinking ale, or porter, or wine at meals. I recollect very distinctly seeing a person, and that a preacher, drink, in addition to what he consumed over his meal, ten gla.s.ses of Port wine between dinner and tea, after which he went to preach.

Religious society was not quite so corrupt in the princ.i.p.al towns of the Hanley circuit, where I was next stationed, as at Liverpool and Chester, yet there was a fearful amount of respectable intemperance there. There was no end to the feasting. And as I, though so young, was very popular, I was always expected to be present. The luxuries in which I indulged brought on indigestion. Indigestion, and close study, and hard work in the pulpit, brought on a most wearisome languor and depression. To help me, one rich friend sent me a bottle of Sherry wine. Another sent me Elderberry wine. These made me worse. It was well this mistaken kindness did not ruin me. But I was preserved, thank G.o.d, both from death and drunkenness.

For two years more I was in the midst of these awful temptations to intemperance, and a witness to their deadly effects on several of my brethren. I felt that I was in danger. And I saw that the church was suffering. I looked round for a remedy.

Just then there came rumors of a temperance society, and of attempts at a temperance reformation. One of our young preachers had joined this new society, and had labelled his whisky and brandy _medicine_. He left his beer, and porter, and wine, unlabelled, and drank them as freely as before. The people who told me of this, ridiculed the man, and ridiculed the movement for temperance reform. I was rather pleased with the news, though news of a more thorough movement might have pleased me better.

But the beginnings of things are small. The movement soon became radical enough, and I kept pace with it.

In 1832 I gave up the use of ardent spirits, and became a member of the old-fas.h.i.+oned temperance society. In 1833 I gave up the use of intoxicating drinks of all kinds, and joined the teetotal society. In 1834 I gave up the use of tobacco. A few months later I gave up tea and coffee, and took water as my usual drink.

These changes in my way of life gave great offence to many in the church to which I belonged, and led them to speak of me, and act towards me, in a way that was anything but kind and agreeable. This was especially the case with regard to my disuse of intoxicating drinks, and my advocacy of teetotalism. I might have been borne with perhaps if I had become a drunkard; for drunkards were in some cases tolerated; but a teetotaler was not to be endured. Some called me a fool, and some a madman, and one man p.r.o.nounced me no better than a suicide and a murderer. "You will be dead," said he, "in twelve months, if you persist in your miserable course, and what will become of your wife and children? And what account can you give of the people you are leading to untimely death by your example?" One person at Chester, at whose house I had visited some years before, when supplying the place of the deceased minister, would neither invite me to his house, nor speak to me in the street, except in the way of insult, now that I had become a teetotaler. He said no one should ever sit at his table who would not take a gla.s.s of wine. And I never did sit at his table after. He invited my colleagues, and he invited the old superannuated minister, whose character I cannot describe, but he never invited me.

One object that I had in view in adopting my abstemious way of life was to save a little money to buy books. I had become an author too, and had thoughts of publis.h.i.+ng a number of works, and I wanted to be able to do so without having to go into debt. Then I wanted to do good in other ways. I liked to be able to give a little to the distressed and needy that I was called upon to visit. And I liked to subscribe occasionally to funds for the erection of new schools and chapels in circuits where I was stationed. Among my reasons for becoming a teetotaler was a desire to induce others to do so, who seemed to me to be likely, if they continued to use intoxicating drinks, to become drunkards. Then I had seen the terrible effects of the drinking system, both in the Church and among my relations. And I was anxious for the success of every kind of measure that seemed likely to promote the reformation and salvation of mankind.

10. I had not been a teetotaler long before I became anxious to see my brethren in the ministry teetotalers. I wrote a letter to the _Temperance Advocate_, giving an account of the experiment I had made, and stating the happy results by which it had been followed, and urging others, by all the considerations that had influenced my own mind, to adopt and advocate the teetotal principle. Mr. Livesey sent a copy of the _Advocate_ containing my letter to all the ministers of the Body to which I belonged. There were but few of them however who seemed to be able to enter into my views and feelings, or to understand and appreciate the motives by which I was actuated. The generality looked on the course I had taken as a proof of a restless and ill-regulated mind, and instead of following my example, treated me and my teetotalism with ridicule. Some were angry, and scolded me in right good earnest. They supposed that it was _I_ that had sent them the Paper containing my letter, and seemed to think themselves called upon to resent my interference with their tastes and habits in a very decided manner.

Several of them sent me very offensive letters, and one of them concluded a long outpouring of abuse and insolence with some very cutting but just remarks on my inconsistency in pressing abstinence from intoxicating drinks so earnestly on others, while I myself was guilty of the unreasonable and offensive practice of smoking tobacco.

I had long had misgivings as to the propriety of smoking, and when I read this cutting rebuke, I resolved to smoke no more. I said to my wife, "They shall not be able to charge me with inconsistency again on that score," and I there and then broke my pipe on the grate, and emptied my tobacco cup into the fire, and I have never annoyed others, or defiled myself, with the abomination of tobacco smoke or tobacco spittle from that day to this. My angry correspondent had done me an important service.

11. I met with some of the bitterest and most persistent enemies of teetotalism in the circuit in which I was then travelling. There were several members of society, cla.s.s-leaders, and local preachers, in and around Chester, who were slaves to intoxicating drinks. Some of them were habitual drunkards, and others of them were not much better; and they treated all who would not countenance their excesses as personal enemies. Many of them were accustomed to go to public houses, and sit there drinking and smoking for hours together, like ordinary drunkards.

This horrible habit they gave up shortly after my appointment to the circuit, but several of them raged against me with tremendous fury, and would have done anything to destroy my influence. At first they were kept in check to some extent by the wisdom and goodness of my superintendent, who, though he did not become a teetotaler himself, showed great respect for those who did. When he left Chester, a man of a very different character came in his place, who sided with the drinkers, and took a savage delight in annoying the teetotalers, and exulted as if he had achieved some wonder of benevolence and piety when he had induced some poor reformed drunkard to break his pledge, though he plunged again into the horrors of intemperance. I called one forenoon on Mr. Downs. He was frantic, and his wife was wild with anxiety and terror. She seemed as if she had been awake and weeping all the night. I soon saw the cause of the dreadful spectacle. Downs had been a drunkard, but had, under my influence, become a teetotaler, and joined the church. His wife had been a member of the church for some years. She was overjoyed with the reformation and conversion of her husband, and was promising for herself and her husband, for the future, a very happy life. My superintendent had got poor Downs into his company, and by reasoning, ridicule, and coaxing, had induced him to take a gla.s.s of ale. His horrible appet.i.te for intoxicating drink returned with irresistible force, and he drank himself drunk. He went home in a very deplorable condition. His wife, distressed beyond measure, got him to bed, and he fell asleep, and she, poor woman, sat watching him, and weeping, hoping he might wake to lament his error and become again a sober man. He awoke in a fury, and attempted to destroy himself. He was mad with shame and horror, and declared he could not and would not live. When I entered, his wife had been watching him and struggling with him for several hours, to keep him from suicide. I just got in in time to save the man, and relieve his exhausted wife, and I was enabled to reconcile the man to live a little longer, and try teetotalism again. My misguided superintendent never attempted to reason with me, but when he thought he had a chance of punis.h.i.+ng me for my teetotalism, he s.n.a.t.c.hed at the apparent opportunity with the greatest eagerness.

One week night, when appointed to preach in Chester Chapel, I gave the people a sermon on temperance. Some days after, I was summoned to a meeting of officials, to give an account of my doings. I attended. My superintendent, the bitter enemy of teetotalism, was in the chair, and on each side of him sat a number of men of similar feelings, and of grosser habits. I was told there was a complaint against me, to the effect that the last time I was at Chester I had preached teetotalism instead of the Gospel. I said, "Is that all?" And they answered "Yes."

"Then you ought to be ashamed of yourselves," I said, and left the meeting. What they did after my departure I was never told.

One man in that neighborhood circulated a report that I had asked my mother-in-law, who had been staying some time at our house, to have a gla.s.s of brandy and water, when she was leaving for home in the coach.

This slander was refuted by a deputation, who at once visited my mother-in-law, and brought back from her a flat contradiction of the statement.

I ought to say, that while I was in this circuit, hundreds of drunkards were reformed, many of whom became happy, exemplary, and useful members of the Church. I was the means of tens of thousands becoming teetotalers in the country round about, and the happy effects of my labors in those regions remain, to some extent, to the present day.

12. In 1837, while I was stationed in the Mossley Circuit, I began a weekly periodical called the _Evangelical Reformer_. I had long wished for a suitable means of laying my views before my friends, but had found none. The editor of the magazine published by the Body to which I belonged was a very disagreeable man, and to me he was more unaccommodating and offensive than to others. He would have published articles under my name, but not till he had altered them, and made them conformable to his own ideas and tastes. And this was more than I could endure. There was another periodical which I could use, and had used occasionally, but it lent itself to ill-disposed people as a vehicle of slander, and I had ceased to feel myself at liberty to give it my countenance. With a small periodical of my own I could communicate with my friends at pleasure, and I used my _Evangelical Reformer_ for this purpose with great freedom. I published my views on temperance, on marriage, on trade, on education, on dress, on diet, on religious parties, on books and reading, on the use of money, on the duty of the Church to support its poor members, on toleration and human creeds, and on a mult.i.tude of other subjects, and urged on the churches a reform on all these points. My freedom of expression soon brought me into fresh trouble. An article which I published on "Toleration and Human Creeds,"

was considered by some of my brethren to be highly objectionable and dangerous, and was brought before Conference. Conference was pressed by many to condemn the article, and to show its disapprobation of it by punis.h.i.+ng the author. Others entreated that Conference should spare the author, lest mischief should follow, and content itself with privately expressing disapprobation of the article. The latter parties prevailed; but their moderation was made of no effect by the editor of the magazine who wickedly published the obnoxious resolution to the world, and so rendered it necessary for me to write again on the subject, to defend myself and my article. The result was a controversy between me and some of my brethren, which led at length to the most serious consequences.

Another article was objected to by many of my brother ministers. A draper, a leading member of the society at Ashton, published a circular, announcing the winter fas.h.i.+ons, and sent copies to members of my congregation, pressing them to go and purchase his wares, many of which were both costly and useless. I copied this circular into my periodical, and advised my readers to disregard its counsels, and to spend their money like Christians. I added some remarks on the inconsistency of professing Christians urging people, even in the way of trade, to waste their Master's money on things forbidden by His word. This article created a great amount of excitement, and some would fain have had it censured by Conference, along with the other article; but they were not allowed to have their way.

Both my periodical and my other publications were favorably received, and had a large circulation, and my opponents thought they gave me too much power, and made me dangerous; and this became the occasion of further unpleasantness. On the other hand the magazine had but a poor circulation, and the Book-room, though it had a large amount of capital, did but a very limited business; and I suggested reforms with a view to render them more useful. I urged an improvement of the magazine, and the publication of cheap books, with a view to supply useful reading to the members of the churches, and to people generally. All these propositions proved unpalatable to the easy-going officials, and brought on me fresh trials.

13. Again; the standard of morality was low in many of our societies, and I pleaded for the enforcement of Christian discipline. Some of our members were brewers, some publicans, some spirit-merchants, some beer-shop keepers. Old Mr. Thwaites was a publican. His son, who was both cla.s.s-leader and local preacher, was both a drink-seller and a p.a.w.nbroker. And I am not certain that p.a.w.nbroking in England is not as bad a business as drink-selling. The two are nearly related and are fast friends. Drunkenness leads to p.a.w.nbroking, and p.a.w.nbroking helps drunkenness. Timothy Bentley, one of the greatest brewers in England, the poisoner-general both of the souls and bodies of the immense population of my native county, was a Methodist cla.s.s-leader at Huddersfield. I once met in his cla.s.s. He was a most venerable and saintly-looking man, and stood in high repute. I regarded these businesses as anti-christian, and contended that those who persisted in them after due admonition, should be expelled.

The businesses named above were not the worst. Some members of society were wholesale panders. Take the following facts. When I was sent to Liverpool I had a young man, whose name I need not give, for a bed-fellow. He was a draper, and his customers were unfortunate women.

He sold to them on trust, and went round weekly to collect his money.