Biblical Equality and the Spirituality of Early Methodist Women Paul W. Chilcote The essential role of women in early An excerpt from the journal of Grace Murray reveals an ex- tensive ministry: O, blessed fountain of love! Fill my heart more with [Thy] Divine Mr. Wesley fixed me in that part of the work, which he thought principle. Sink me lower in the depths of humility, and let me sit proper; and when the House was finished, I was appointed to at the feet of Jesus, and learn of Him. Enlarge my soul, that I may be the Housekeeper. Soon also, the people were again divided better contemplate Thy glory. And may I prove myself Thy child, into Bands, or small select Societies; women by themselves, by bearing a resemblance to Thee, my heavenly Father!1 and the men in like manner. I had full a hundred in Classes, This prayer of Mary Hanson expresses the power and beauty of whom I met in two separate meetings; and a Band for each Christian spirituality among early Methodist women. Like Mary, day of the week. I likewise visited the Sick and Backsliders. most of these women remain unknown, not only to the larger . . . We had also several Societies in the country, which I regu- Christian community, but even to contemporary Methodists. larly visited; meeting the women in the daytime, and in the Their legacy is amazing. In an effort to introduce you to this ne- evening the whole society. And oh, what pourings out of the glected treasure and the witness of these women to biblical equal- Spirit have I seen at those times!4 ity, I want to begin where they would most likely begin: in a nar- There is no question that women were preponderant in the rative fashion. Theirs is a spirituality of biography and story. The movement, functioned as some of its most indefatigable pio- equality of women and men in early Methodism begins in the neers, and even preached in the network of Methodist Societ- simple fact that both had stories about their lives to tell, and all ies that stretched the length and breadth of Britain. A little more honored the testimony of their faith. than two years after the establishment of the Foundery Society There is no question whatsoever that women played a major in London, drew up the first list of sixty-six lead- role within the life of the eighteenth-century Wesleyan Revival, ers. Of this group of formative leaders within nascent Method- both historically and theologically.2 The fact of female preponder- ism, forty-seven were women. This example from the heart of ance in the Methodist network of Societies only serves to illus- the early movement is typical of the whole. Early records of the trate a much larger reality.3 Anecdotal evidence concerning the Society in Bristol afford similar evidence with a two-to-one ratio formative influence of women abounds in journals and diaries of women to men.5 Such female presence and influence begs this and has been preserved in local history. Women were conspicu- question: What led women to this elevated status and made pos- ous as pioneers in the establishment and expansion of Method- sible the roles that they assumed along side the Methodist men ism. They founded prayer groups and Societies, and, in their of their day? attempts to bear witness to their newly discovered faith, often ventured into arenas that were traditionally confined to men. Factors that opened doors for women The story of Dorothy Fisher illustrates a typical missiological scenario of functional equality. Converted under John Wesley’s Certainly, a wealth of factors combined both in the founder and preaching in London, Dorothy joined the Methodist Society the movement to create a climate conducive to the acceptance there in 1779. She introduced Methodism to the village of Great and empowerment of women. Three factors, however, seem to Gonerby in Lincolnshire in 1784 by inviting the itinerant preach- have been particularly significant.6 ers to hold services at her home after her move to the north. Two The personal influence of John Wesley years later, she purchased a small stone building, which, after Firstly, the elevated status of women within the Wesleyan Revival renovation, served as a Methodist chapel. Learning of Dorothy’s cannot be understood apart from the person of John Wesley. pioneering work, Sarah Parrot (having been told by God to do Much of his appreciation for the place of women in the life of the so) invited her to help establish a Methodist Society in Lincoln. church can be traced to his formative years in the Epworth recto- Discerning that this request was indeed a call from God, Dorothy ry. Largely due to the influence of his mother, Susanna, John sel- consented, settled her affairs, moved to Lincoln, procured a suit- dom wavered from this fundamental principle: No one, includ- able residence, and commenced her pioneering labors once again in the Apostle Paul’s fashion. In 1788, in an old lumber room near Paul W. Chilcote is Visiting Professor of the Practice of Evangelism Gowt’s Bridge, a small Society was formed consisting of four at Duke University Divinity School. Involved in CBE women: Dorothy Fisher, Sarah Parrot, Hannah Calder, and Eliza- since 1999, Dr. Chilcote is widely published in the beth Keyley. Dorothy built yet another chapel with an adjoining area of Wesleyan studies. His most recent book, residence, all of which was deeded to the Methodist Conference Early Methodist Spirituality: Selected Women’s Writ- in later years. This story is consistent, in much of its tone and ings (Kingswood Books, 2007), includes religious detail, with the many accounts of Methodist origins throughout accounts, diaries and journals, prayers, hymns, sa- cred poems, and narrative. the British Isles.

Priscilla Papers ◆ Vol. 22, No. 2 ◆ Spring 2008 • 11 ing a woman, ought to be prohibited from doing God’s work in view of salvation and the Christian life, evoked by a gift of grace, obedience to the inner calling of her conscience. This conviction tended to transcend gender and social differences. His stress would later lead him not only to sanction, but also to encour- on charismatic leadership fostered a leveling sentiment among age the controversial practice of women’s preaching. John was an the Methodists. The unity and equality of all believers in Christ outspoken advocate for the rights became an inherent aspect of the of women in an era of tremendous y allowing women to assume important evangelical preaching of Wesleyan social upheaval. Many statements Bpositions of leadership within the structure of the itinerants. Not only was faith to be from his sermons and treatises re- Societies, John Wesley gave concrete expression to expressed in the works of all, but flect his desire to translate spiritual also individual talents were to be the freedom he proclaimed in his preaching. equality into day-to-day reality in developed as a sacred trust from the lives of women. God. One of the Methodist preach- ers, William Bramwell, in his own preaching encouraged women The liberating environment of the Methodist Society to exercise their gifts. He observed in one sermon, “Why are there Secondly, the Methodist Societies, which were ecclesiolae in eccle- not more women preachers? Because they are not faithful to their sia (little churches within the church), functioning as catalysts call.”8 Women interpreted his rebuke as a clarion call to respond of renewal inside the established church and composed of still in faithfulness, and they received his strong support when they smaller groups known as class and band meetings, provided a did. These attitudes undercut prevailing stereotypes about the liberating environment for women.7 One of the unique features status and role of women in society. Thus, the phenomenon of of early Methodism was its capacity to create its own leadership female leadership was a natural progression, a logical extension from within. The early pioneers who were responsible for the ini- of the of religious experience. tiation of new Societies naturally assumed positions of leader- Given the opportunities, women exercised leadership ship. The large extent to which women functioned in this sphere was a major factor contributing to the inclusiveness and vitality The primary training ground for the women was the small group, of the movement. By allowing women to assume important po- particularly the band and class meeting leadership. Within this sitions of leadership within the structure of the Societies, John arena, women found the widest range of opportunity. These lead- Wesley gave concrete expression to the freedom he proclaimed ers stood nearest to the rank and file of the movement and, for in his preaching. The end result was that individuals who stood this reason, occupied a strategic position within the Societies. impotently on the periphery of British society were empowered The primary function of these leaders was to assist their Method- and gifted for service in the world. Women, who were otherwise ist brothers and sisters in a common quest for holiness. Appoint- disenfranchised in a world dominated by men, began to develop ment to such an office was based primarily upon one’s ability a new sense of self-esteem and purpose. to empathize with the struggles of the members for whom they cared. Of the other offices in which women functioned as pio- The egalitarian impulse of Wesleyan theology and “concern for neers, the most important include those of housekeepers, visitors biblical equality” of the sick, preachers’ wives, and local and traveling preachers.9 While John and and their followers never used Of much greater significance than might be inferred from the the language of “biblical equality,” nor would they have felt com- title, housekeeper was an office within the Methodist institution- pelled to do so, their theology was founded upon an understand- al structure which entailed serious managerial and spiritual re- ing of the New Testament community that bore witness to a sponsibilities.10 Not only were the housekeepers responsible for radical new vision of life in Christ for all of God’s children. This the general wellbeing of guests and residents in major centers of third element—a cohesive and dynamic matrix of biblical and Methodist influence across Britain, often known as “houses,” but theological principles—merits more thorough exploration be- they also supervised the practices of the community related to cause this egalitarian impulse was integral to the spirituality of spiritual formation and Christian discipleship. They offered Bible the early Methodist women. Egalitarianism within the Methodist studies, led in worship, and organized the prayer life of these po- movement was not unique; rather, it was founded upon certain tent spiritual communities. Sarah Ryan was one of the earliest principles held in common with historic movements of Christian housekeepers and viewed her provision of hospitality and the renewal. Included among these were the value of the individual maintenance of order within her appointed “family” to be seri- soul, the possibility of direct communion with God, the empha- ous aspects of her Christian vocation and spirituality. Another sis on the present activity of the Holy Spirit in the life of the be- office in which the early Methodist women excelled was that of liever, the importance placed upon shared Christian experience, visitor of the sick. John Wesley first developed this office in Lon- the rights of conscience, and the doctrine of the priesthood of all don in 1741, describing this important role in his Plain Account of believers. These views combined to create a theological environ- the People Called Methodists: “It is the business of a Visitor of the ment conducive to the empowerment of women. sick, to see every sick person within his district thrice a week. To John Wesley’s goal was personal religious experience and its inquire into the state of their souls, and to advise them as occa- power to transform both individuals and society. His dynamic

12 • Priscilla Papers ◆ Vol. 22, No. 2 ◆ Spring 2008 sion may require. . . . What was Phebe the Deaconess, but such a Women preachers Visitor of the sick?”11 It was the venture of women into preaching more than anything John also approved and promoted the preaching ministry of else, however, that tested the egalitarian principle, and the Bible women in his evolving movement. He had come to the affirma- was brought to bear on both sides of the argument. The Apostle tion of women preachers over time, and not without some per- Paul’s purported prohibitions against such a practice, such as 1 sonal struggle; but, once he was convinced that God was working Corinthians 14:34 and 1 Timothy 2:12, were marshaled against the through a whole host of women called to preach, he embraced first women preachers.13 Wesley’s initial recourse with regard to their work on behalf of his movement wholeheartedly. A num- the women in these instances, as was the case with regard to his ber of these women were key players in the amazing drama of defense of lay preaching in general, was always to appeal to “an female liberation and promotion. Primary among them are Sarah extraordinary impulse of the Spirit.” He viewed these more “radi- Crosby, the first authorized woman preacher; Margaret David- cal activities” as exceptions to the general rule; but, over time, son, blind evangelist and first woman preacher in Ireland; Han- as more and more exceptions arose, the preaching ministry of nah Harrison; Elizabeth Hurrell; Sarah Mallet; Dorothy Ripley; women became a de facto rule, and no longer an exception, with- Mary Stokes; and Mary Taft, greatest female evangelist of the in the life of the Methodist Societies. nineteenth century, among others. Whether a member of this il- The first to press the full equality of women in the preaching lustrious band or a simple class leader in a local Society, in the ministry of the church energetically was Mary Bosanquet. Dur- multiplicity of the offices they assumed, early Methodist women ing the summer of 1771, in a letter to John Wesley, she developed functioned as coworkers, pastors, and partners in God’s renewal a lengthy defense of the practice, similar to the classic statement of the church. They felt free to express themselves and exercise of Margaret Fell in Womens Speaking Justified.14 She carefully their gifts. They led the Methodist family in their simple acts of considers the classic “prohibitions” and addresses six objections. worship and service. They were the glue that held Wesleyanism Her first conclusion is that the so-called prohibitive passages re- together on the most practical levels of its existence. Men and fer to specific situations in which certain women were meddling women functioned as equals in the life of the movement, and this with church discipline and do not apply, therefore, to women in egalitarianism was built upon a solid biblical foundation. general or preaching in particular. She points to the internal con- John Wesley’s analysis of Matthew 25:36, “I was sick and you tradiction in Paul’s own statements, barring women from speak- visited me,” elicited one of his most radical statements, not only ing at one point and admonishing them to cover their heads concerning the working equality of women in the life of the while prophesying at another (1 Cor. 11:5). Limiting the speaking church, but of their legitimate and noble place within the order of women to times of “peculiar impulse” places too severe a limi- of creation as well: tation, she believes, on the gracious activity of God. She rejects “But may not women as well as men bear a part in this hon- the notion that women’s preaching is “immodest,” pointing to the ourable service?” Undoubtedly they may; nay, they ought—it examples of Mary, the woman of Samaria, the wise woman of is meet, right, and their bounden duty. Herein there is no dif- 2 Samuel 20:16–22, and Deborah, all of whom were character- ference; “there is neither male nor female in Christ Jesus.” In- ized by purity and humility, yet publicly declared the message of deed it has long passed for a maxim with many that “women the Lord. To the claim that all these instances were extraordinary are only to be seen, not heard.” And accordingly many of them calls, she retorts: “If I did not believe so, I would not act in an are brought up in such a manner as if they were only designed extraordinary manner.—I praise my God, I feel him very near, for agreeable playthings! But is this doing honour to the sex? and I prove his faithfulness every day.” As a consequence, John Or is it a real kindness to them? No; it is the deepest unkind- Wesley not only permitted such activities among the women, but ness; it is horrid cruelty. . . . And I know not how any woman encouraged them more and more.15 of sense and spirit can submit to it. Let all you that have it in Characteristics of Wesleyan theology your power assert the right which the God of nature has given you. Yield not to that vile bondage any longer. You, as well as Commitment to these biblical egalitarian principles shaped the men, are rational creatures. You, like them, were made in the spirituality of the early Methodist people. Before we turn to sev- image of God: you are equally candidates for immortality. You eral distinctive characteristics related to the spirituality of early too are called of God, as you have time, to “do good unto all Methodist women, readers might be helped if we survey some of men”. Be “not disobedient to the heavenly calling”. Whenever the common, salient themes of Wesleyan spirituality, namely, the you have opportunity, do all the good you can, particularly to foundation of grace, spiritual autobiography and the narrative of your poor sick neighbour. And every one of you likewise “shall liberation, accountable discipleship and the communal nature of receive your own reward according to your own labor”.12 spirituality, (including prayer and fasting, immer- sion in Scripture, worship, and Eucharist), and . Despite the fact that this statement came late, published first in 1786, the practice itself was extremely early, and John’s sentiments The foundation of grace on this practice were consistent throughout his lifetime. Christian discipleship—the arena of God’s continuing activity in the life of the believer—is, first and foremost, a grace-filled

Priscilla Papers ◆ Vol. 22, No. 2 ◆ Spring 2008 • 13 response to God’s all-sufficient grace. Since God’s grace is avail- These “feasts of love,” as the women often described them, shaped able to all, it privileges none more than others. Grace, as it was their understanding of God’s love for them and their reciprocal experienced and understood among the Methodists, exerted a love for God, all powerfully symbolized for them in the sharing profound and universal leveling influence. All are equal in God’s of a meal. eyes because God’s grace is extended to all.16 Works of mercy Spiritual autobiography and the narrative of spiritual liberation Those who encountered the good news of the gospel and were John Wesley believed that all Chris- or the women, there could be no separation subsequently drawn into Christian tian faith is autobiographical.17 Every- communities of love were also pro- of their personal experience of God in Christ one, no one excluded, has a story to F pelled into the world with a mission tell, and central to the narrative of the from their active role as agents of reconciliation of witness and service. Again, none early Methodists was the experience and social transformation in the world. was excluded from this categorical of conversion—a process involving a imperative. call to personal repentance, moral transformation, and concomi- Wesleyan spirituality always demonstrates an essential con- tant freedom to love. Not only was this experience possible for cern for social justice and mission rooted in evangelical faith. The both women and men alike, but it also was viewed as essential. women of early Methodism were people of vision, and the image The decisive conclusion to be drawn from the accounts of women of the church they lived out was one of active social service, com- in particular, however, is that salvation essentially meant libera- mitment to the poor, and advocacy for the spiritually, politically, tion. This newfound freedom, more often than not, was rooted and socially oppressed. For the women, there could be no sepa- in the concept of “new creation,” and this experienced liberation ration of their personal experience of God in Christ from their challenged all forms of bondage and discrimination. active role as agents of reconciliation and social transformation in the world. Their autobiographical portraits are bold images of Accountable discipleship and the communal nature of spirituality people living in and for God’s vision of shalom (peace, whole- Intimate circles of married and single women, the Wesleyan band ness). The women had learned from the Wesleys that authentic meetings under the leadership of women, were the primary lo- Christianity is mission, and sincere engagement in God’s mission cus of spiritual accountability. Characterized by close fellowship is true religion. The center of this missiological calling and iden- and stricter obligations, the bands were potent in the empower- tity, moreover, was simply their desire to share the good news ment of women and the development of their spiritual gifts. The they had experienced in Christ with others. In other words, in primary purpose of these bands was intense personal introspec- their view, the heart of mission was evangelism. tion coupled with rigorous mutual confession for those who were Implications for women “pressing on to perfection.”18 In these intimate groups, friend- ship and fellowship emerged as critical aspects of a developing Methodist women, therefore, sought out people in need—the Wesleyan spirituality. The Christian fellowship and intimacy poor, the hungry, the destitute, and the neglected. They preached provided through the class and band meetings, for the women in the Word, visited prisons, established orphanages and schools, particular, were a potent means of grace. In the intimacy of these and practiced their servant-oriented faith as devoted mothers small groups, and particularly the bands, women learned, and who discerned the presence of God in the most menial of chores. were given equal opportunity, to grow in Christ. Together, they Hardly passive Christians for whom ministry was performed, plumbed the depths of God’s love for them all. these women were active, ministering servants who cared for one another and extended their ministry into the communities they Works of piety served. The advice of John Wesley to a Methodist woman aspir- The “means of grace,” namely, prayer and fasting, Bible study, ing to “perfection” is a typical expression of this gospel alongside Christian fellowship, and participation in the sacrament of Holy the poor: “Go and see the poor and sick in their own little hovels. Communion, not only nurtured and sustained their growth in Take up your cross, woman! Remember the faith! Jesus went be- grace, but also provided the energy that fueled the Wesleyan fore you, and will go with you. Put off the gentlewoman: You bear movement as a powerful religious awakening.19 No means of a higher character.”21 grace was as important to the Wesleys or the women as the sac- In her preface to the life of Elizabeth Mortimer, Agnes Bulmer rament of the Lord’s Supper. The early Methodists sang, and the claims that the central thrust of early Methodist women’s lives women bore witness, to the testimony of the hymn: was “a renovated spirit, and a holy life.”22 She provides a simple definition of “spirituality” that helps frame the distinctive features The prayer, the fast, the word conveys, of the spirituality lived out by women like the subject of her bi- When mix’d with faith, Thy life to me; ography. Spirituality involves every aspect of life, she maintains, In all the channels of Thy grace that demonstrates “there is a real, a delightful, a transforming I still have fellowship with Thee: intercourse to which the human spirit is admitted with the ever- But chiefly here my soul is fed blessed God.”23 In addition to the various aspects of spirituality With fulness of immortal bread.20

14 • Priscilla Papers ◆ Vol. 22, No. 2 ◆ Spring 2008 held in common with many of the early Methodist men, the spir- overtones of humility, purification, and the miraculous wonder ituality of early Methodist women is distinctive in its revolution of in-filling love. Here is a spirituality of love. Holiness equals around pathos (mystery in life), beauty (majesty in life), and love love; love equals holiness, and all is miracle as the faithful live (miracle in life). The egalitarian impulse of the Wesleyan move- out their lives on the foundation of God’s grace.27 Mary Fletcher ment made it possible for the women to develop a spirituality expresses it well in these words of admonition to her fellow dis- that was real, blessed, and loving. Rather than being compelled ciples in Christ: to conform to a preconceived masculine mold, they were able to O that you would therefore do as Jacob did, be earnest with embrace their own unique giftedness as women within the life of the Lord, that his love may fill your heart, as the Scripture the movement. expresses it, the love of God, shed abroad in your hearts by A spirituality of pathos—the mystery in life the Holy Ghost, given unto you. If you get your hearts full of the love of God, you will find that is the oil by which the lamp Early Methodist women were masters at practicing the presence of faith will be ever kept burning. . . . Pray, my friends, pray of God. They managed to find God in the common round of much for this love; and remember that word, “He that dwell- daily life. Because of this, their writings reflect a healthy realism eth in love dwelleth in God, and God in him!”28 grounded in the ordinary tragedies and triumphs of real life. In her manuscript journal, Mary Entwisle reflects upon the death of her son. Her meditations are filled with pathos. She asks the deep- Conclusion est questions of her soul. She struggles. She expresses her anger. In the Wesleyan tradition, a disciple with a living faith is the one She lives in despair, but hope eventually breaks through. One line whose whole heart has been renewed, who longs to radiate the out of her extended narrative relating to the birth of a child under whole image of God in his or her life, and therefore hears the cry extremely harrowing circumstances speaks volumes with regard of the poor, and wills, with God, that all should truly live! Those to the experience of women and the nature of their spirituality: who are truly servants of Christ in the world empty themselves “[God] made me the living mother of a living child.”24 of all but love and find their greatest reward in the realization A spirituality of beauty—the majestic in life of God’s dream of shalom for all. This is the living legacy of the early Methodist women for us today. The “Hymn, In Honour These amazing women were quick to make connections between of Jesus,” by the blind Irish preacher Margaret Davidson, is an life in the Spirit and the wonders of creation. Not so much a amazing vision of the final triumph of God’s love in the world. “creation-centered” spirituality, theirs was an aesthetic spiritual- It is also a fitting conclusion to this discussion of the spirituality ity that valued beauty in all its variety. Mary Hanson writes in a of early Methodist women—a life lived, a ministry engaged, in letter to a friend: equal partnership with all of God’s children:

My garden begins to demand my renewed labours. When will Constrain’d by energy divine you inhale the fragrance of my roses, and help me to admire To call my Jesus ever mine, the kindness of our God in providing so much innocent plea- I languish to be all like thee, sure for the delight of the senses? The study of nature is still Till lost in thy immensity: my favourite recreation; but to increase in the love and knowl- Struggling into thy dear breast, edge of God almost swallows up every other desire.25 Lord, I enter, She writes in her journal: And there center, Happy in thy glorious rest. How delightful is the contemplation of the works of God! My enraptured eye runs over the productions of the earth with a cu- I wait till wafted up to thee, riosity and interest that never leave me. The passing clouds, the O thou mysterious One in Three opening flowers, the sweet river, whose constant changes give By love’s incircling arms caress’d, a variety to the scenes. How successively do these steal on my And with a view of glory bless’d, imagination, and oft-times how inexpressible is my gratitude for Now I Abba, Father, cry— receiving from the hands of God so many outward blessings.26 The same blessing, Without ceasing, A spirituality of love—the miracle in life Pour on all below the sky. The language of spirituality that is more pervasive than any other Then hallelujahs shall we raise in the writings of the early Methodist women is related to their Superior to Angelic lays, overwhelming sense of God’s presence. It is the language of the Whilst we adore a bleeding God, heart filled with love. Linked directly in the Methodist mind to Who bought, and cleans’d us with his blood— holiness, the image of God’s presence often carries with it the Cast our crown before his feet,

Priscilla Papers ◆ Vol. 22, No. 2 ◆ Spring 2008 • 15 Self-abasing— 8. See Paul W. Chilcote, Her Own Story: Autobiographical Portraits of Jesus praising— Early Methodist Women (Nashville, Tenn: Kingswood Books, 2001), 175. Lost in transport, endless, sweet.29 9. See Earl Kent Brown, “Standing in the Shadow: Women in Early Methodism,” Nexus 17, no. 2 (1974): 22–31; “Women of the Word: Select- Notes ed Leadership Roles of Women in Mr. Wesley’s Methodism,” in Women in New Worlds: Historical Perspectives on the Wesleyan Tradition, ed. Hi- 1. Quoted in Adam Clarke, ed., Memoirs of Mrs. Mary Cooper (Hali- lah F. Thomas and Rosemary Skinner Keller, 2 vols. (Nashville, Tenn.: fax: William Nicholson and Sons, n.d.), 170–71. Abingdon Press, 1981–82), 1:69–87, 384–86; and “Feminist Theology and 2. See Paul W. Chilcote, John Wesley and the Women Preachers of the Women of Mr. Wesley’s Methodism,” in Wesleyan Theology Today, Early Methodism (Metuchen, N.J.: The Scarecrow Press, 1991) and his ed. Ted Runyon (Nashville, Tenn.: Kingswood Books, 1984), 143–50. She Offered Them Christ (Nashville, Tenn.: Abingdon Press, 1993; repr. 10. See Chilcote, Wesley and Women, 68, 74–75, 125. Eugene, Ore.: Wipf & Stock, 2001). 11. Frank Baker, ed., The Works of John Wesley, vol. 26 (Nashville, 3. For a full discussion of the evidence related to female initiative in Tenn.: Abingdon Press, 1982), 55–56; John Telford, The Letters of the Rev. the formation and establishment of Methodist Societies, see Chilcote, John Wesley, A.M., vol. 2 (London: Epworth Press, 1931), 306. Wesley and Women, 49–54. 12. Sermon 98, “On Visiting the Sick,” in The Works of John Wes- 4. William Bennet, Memoirs of Mrs. Grace Bennet (Macclesfield: ley, vol. 3, ed. Albert C. Outler (Nashville, Tenn.: Abingdon Press, 1986), Printed and sold by E. Bayley, 1803), 13–14. Cf. Chilcote, Wesley and 395–96. Women, 74–75. 13. For a discussion of early exchanges on these texts, see Chilcote, 5. Exclusively female Societies were noteworthy in the early years of Wesley and Women, 118–23. the revival and actually elicited some of John Wesley’s antagonists’ most 14. See Chilcote, Wesley and Women, 141–45 and the full text of the biting criticism concerning the founder and his intentions. There can be letter, 299–304. no doubt that women wielded tremendous influence during these criti- 15. In 1778, John Helton, a popular Methodist-preacher-turned- cal years wherever Methodism was planted and flourished. See Chilcote, Quaker, wrote an irenic pamphlet in which he sought to demonstrate Wesley and Women, 60–61. how Wesley had altered his views on a number of subjects during the 6. These three themes were first identified in Paul W. Chilcote, “The previous thirty years (Reasons for Quitting the Methodist Society; Being Empowerment of Women in Early Methodism,” Catalyst 11, no. 2 (Janu- a Defense of Barclay’s Apology [London: Printed by J. Fry, 1778]). One ary 1985): 1–3. of the changes he noted was Wesley’s attitude toward women preach- 7. For a full account of the rise and development of the Method- ers. There can be no doubt that, in his wider acceptance of women as ist Societies, see Rupert E. Davies, ed., The Works of John Wesley, vol. 9 “extraordinary messengers of the gospel,” Wesley acted partly under the (Nashville, Tenn.: Abingdon Press, 1989), 1–29. Cf. Frank Baker’s chapter influence of the Quakers. on “The People Called Methodists, 3. Polity” in Rupert Davies, A. Ray- 16. See John Wesley’s sermon on “Free Grace,” in Outler, Works of mond George, and Gordon Rupp, eds., A History of the Methodist Church John Wesley, vol. 3, 542-63. in Great Britain, 4 vols. (London: Epworth Press, 1965–88), 1:213–55. 17. I have discussed this important matter in Chilcote, Her Own Story, 14–18. 18. See Davies and Rupp, History of the Methodist Church, 1:213–55. 19. The most important recent work on this topic is Henry H. Knight, The Presence of God in the Christian Life: John Wesley and the Means of Grace (Lanham, Md.: The Scarecrow Press, Inc., 1992). 20. Hymns on the Lord’s Supper, Hymn 54, v. 4. Cf. J. Ernest Rat- tenbury, The Eucharistic Hymns of John and Charles Wesley (London: Epworth Press, 1948), 176–249. For a discussion of the sacrament as an “effective means of grace,” see in particular Ole E. Borgen, John Wes- ley on the Sacraments: A Theological Study (New York, N.Y.: Abingdon Press, 1962), 183–217. 21. Letters, 6:153–54, in a letter to Miss March, dated June 9, 1775. For an excellent discussion of John Wesley’s “preferential option for the poor,” see Theodore W. Jennings, Good News to the Poor (Nashville, Tenn.: Abingdon Press, 1990), 47–69. 22. Agnes Bulmer, ed., Memoirs of Mrs. Elizabeth Mortimer, 2nd ed. (London: J. Mason, 1836), 7. 23. Bulmer, Elizabeth Mortimer, 10. 24. Manuscript Journal of Mary Entwisle, Methodist Archives and Research Center, Rylands Library, , n.p. 25. Clarke, Memoirs of Mary Cooper, 87. 26. Clarke, Memoirs of Mary Cooper, 123–24. 27. Elsewhere I have discussed the connection between holiness and happiness in the writings of early Methodist women. Their conception of the Christian life could equally be described as a spirituality of happiness or blessedness. See Paul W. Chilcote, “ as Lived by Women in Early Methodism,” Methodist History 34, no. 2 (January 1996), 93–95. 28. Quoted in Mary Tooth, A Letter to the Loving and Beloved People of the Parish of Madeley (Shiffnal: Printed by A. Edmonds, n.d.), 17–18. 29. Smyth, Margaret Davidson, 162–64; stanzas 3, 4, and 6 of the original hymn.

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