DOCSLIB.ORG

A WARMED HEART in WALES the STORY of HOWELL HARRIS B, Lo by REV, FRANK BAKER, B.A., B.D

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A WARMED HEART in WALES the STORY of HOWELL HARRIS B, Lo by REV, FRANK BAKER, B.A., B.D September 20th, 1051 A WARMED HEART IN WALES THE STORY OF HOWELL HARRIS b, lo BY REV, FRANK BAKER, B.A., B.D. w Wales has known many great the Sacrament, simply believing ~i revivals and many great reviva­ in the Lord J esus Christ, we A lists, but It 1s doubtful whether should receive forgiveness of all ti any of their native evangelists our sins." "And so it was to me," ai ti have surpassed in self-sacrificing he added. "J was con vi need by the 0 , zeal and widespread influence the Holy Ghost, that Christ died for n Webh forerunner of he Methodist me, and that all my sins were laid ti Revival, Howell Harris. Yet to on llim ; I was uow acquitted at s,c most English Methodists he is the bar of Justice, and in my v hardly a name, let alone a living conscience; this evidenct!d itself memory. This deficiency was in to be true faith, by the peace, JOY, t part remedied by the lecture watchfulness, hatred to sin, and ct, delivered at the Methodist Con­ fear of offcn c! ing God, that followed ference on July 18th, under the t." auspices of the Wesley Historical On May 21st (again a Whit­ Society, by the Rev. Griffith T. ;unday) three years later, Charles Roberts, M.A., B.D. In printed Wesley entered into a similar OVl'I form the lecture is a book of •xperience,cxpressing it 111 mnmor­ eighty pages, published by tht able words- Epworth Press at 3/€d. under the title, Howell Harris. A full-length "My chains fell off, my heart was free, H comparison between I Iarris and 51 the Wesleys would be a valuabk I rose, went forth, and study, and a few points that followed Thee." ·•c would be brought out in such a 1 hree days later still his cider study are here suggested, though brother John felt his heart we would focus our attention on "strangely warmed," saying, " I the conversion which in each case did trust in Christ, Christ alone for released the spiritual power for a salvation': and an assurance was p great life's work. given me that He had taken away E I Iarns was a younger man than my sins, even mine, and saved me o 1 eithe1 John or Charles Wesley, from the law of sin and death." r, being born at Trevccka, near The spiritual process was not l\ Talgarth, in Brecknockshiie rn complete, of course, no more for c 171-!. Like the \\'esley family, H\rris than it had been for ne e there were three surviving Harris \\'esleys. 1t was not until June 1 sons, each of whom achieved some 18th, 1735, that Harris entered in ~ fame. While the three \\'esleys all his diary a passage reminding us became clergy (though none of vividly of John Wesley's well c them with a living), the three known words :-"I felt suddenly ' Harris boys remained laymen, my heart melting within me like Joseph ( I 70-l-176-1) becom ing an wax before the fire with love to Assay Master of the Royal Mint God my Saviour . ...Then was a and a well known scientific author, cry in my inmost soul, which I was Thomas( 1707-1782) a well-to-do totally unacquainted with before, London tailor who retired to 'Abba Father I Abba Father 1' I become a J.P. and Sheriff of his could not help calling God my 1 natl\'e county, and Howell (17 1-!- Father; I knew that I was His a 1773), who was by turns school­ child, and that He lovtd me, and t, master, wandering preacher, and heard me." Captain of l\hlitia. Howell Hams Speedily the Man with the St four times offered himself for 11 \Varmed Heart got to work 111 D ordination. and was four times Wale!>. When John Wesley even- A refused. The reason is to be found tually passed through his similar on Ill'. m his overpowering enthusiasm to experience three years later Harris sp, proclaim the gospel of saving had already gatherEd many con- ap grace. Like John \\'esley, his verts into a score of societies in gn warmed heart led him into ways \\'ales, particularly in the south. 10 of pcrsccut10n as well as of spiritual progress. Soon he was a fellow-worker with The turn mg pot11t of h1sspintual the \Vl':.leys-or they with him­ respected and loved by them both, career was in 1735. On Palm Sun­ day of that year, March 30th, the even though they understood some 5/­ vicar of Talgarth reproved his of his faults, :ind tried to guard against thr difficult situations of t parishioners for their neglect of Holy Communion, saymg, "If you sometimes caused by his hasty ~~i: are not fit to come to the Lord's temper and too-impetuous zeal. goc Table, you are not fit to come to Tlie remaining chapters in the Th Church, you are not fit to live, you story of Howell Harris cannot be fo1 arc not fit to die." Howell told here : the spreading revival; ~~ Harris, a young man just turned the reciprocal visits between '.21, took the words to heart, using Harris, George Whitefield, a1~d the u, them not only as a constant \\'esleys; the co-operation and T challenge to himself, but as the then the rivalry of Daniel Row- a,t i means of converting others. He lands ; the disruption of \\'elsh ai undertook a rigid spiritual discip­ Methodism ; the foundir.g of line, which, like Wesley's, included Harris's "monastery" at Trevecka, :\ the keeping of a diary which st.II the reconciliations and peaceful ~ remains the most ,•:i.luable source ministi y of his latter years. For 0 of our knowledge of him. Again those )fr. Robert's book should like John \\'esley, at this period be re.?.d. One thmg is almost C "faith" was but a word to him, certain. \\'e shall turn from our and l11s efforts to save hi!> own reading with a renewed convic­ soul took the form of reading, tion that God ha!> one work, but mr>ditation, prayer and fasting, many mstrumc:nb, that m J ohn and the d'ny111g himself of manv \\'t!slcy's own day-and even creature comforts. Thus prepared before his actual dav-therc was he attended Holy Communion on a man with a warim:d heart 111 K , v .... 1uc -1nn ;f th~n "\nrl thPrP_ m•~u1Lat1on, pra) er anu J tsung, and the d·~nying himself of manv \\'eskv's own d;y--ancl even 1 creature comforts. Thus prepared before his actual dav-therc was he attended Holy Communion on a man with a warrncd heart in Easter Sunday, though with some \\'ales. And if then, and there­ qualms. antl no great spiritual why not here and now ! result. _A religious book, like John CASTLEY METHODIST CHAPEL ~\esley, many of his spiritual Otley Circuit impulses came from his reading, led him a step further. He sought HARVEST FESTIVAL SERVICES I to save himself by saving others, SU~D \'I SEHE\113ER 23rd, 1951 l C as did Wesley setting sail for fhe at 2-30 and 6 30 . ( Red Indians in Georgia. Harris l'rra,hcr- commenced services of exhortation RE\". JOHN ,\ BROADBELT 'I in his home, and the neighbours Editoroljuy/111 Nru·s. ~ came to listen. At last came the spiritual climax, in his case after .-------------­ months rather than after years "Bel. as in John \\'esley's case. After three days of fasting and SEJSD SIXPENCE FOR .\ chastening meditation upon his ol Britam•~ senior Protestant (Miss10 past sin~. Harris attended the NEW ser\'ice of Holy Communion on Whitsunday, 25th l\Iay, 1735. He went with the words of a book in PROTESTAN1 his mind, "that if we would go to 316, VAl ' “A Warmed Heart in Wales: The Story of Howell Harris.” Joyful News (Sept. 20, 1951), 7. Wales has known many great revivals and many great revivalists, but it is doubtful whether any of their native evangelists have surpassed in self-sacrificing zeal and widespread influence the Welsh forerunner of the Methodist Revival, Howell Harris. Yet to most English Methodists he is hardly a name, let alone a living memory. This deficiency was in part remedied by the lecture delivered at the Methodist Conference on July 18th, under the auspices of the Wesley Historical Society, by the Rev. Griffith T. Roberts, M.A., B.D. In printed form the lecture is a book of over eighty pages, published by the Epworth Press at 3/6d. under the title, Howell Harris. A full-length comparison between Harris and the Wesleys would be a valuable study, and a few points that would be brought out in such a study are here suggested, though we would focus our attention on the conversion which in each case released the spiritual power for a great life’s work. Harris was a younger man than either John or Charles Wesley, being born at Trevecka, near Talgarth, in Brecknockshire in 1714. Like the Wesley family, there were three surviving Harris sons, each of whom achieved some fame. While the three Wesleys all became clergy (though none of them with a living), the three Harris boys remained laymen, Joseph (1704–1764) becoming an Assay Master of the Royal Mint and a well known scientific author, Thomas (1707–1782) a well-to-do London tailor who retired to become a J.P. and Sheriff of his native county, and Howell (1714–1773), who was by turns schoolmaster, wandering preacher, and Captain of Militia.
Load more

Recommended publications
  • By Flichard William Evans
    Thn Elrhteanth Contury Walsh AwnIcaninR With Its Relationships To Tho Contemporary English EynnirelicalI Revtval by flichard William Evans A Thesis submitted to the ]Faculty of Divinity of the University of Edinburgh In partial fulfilment of the roquirements for tho Doctor of Philosophy degree. t41v 19.96 HELEN FY, Annwyl BrIod, Am ol aerch all chofronaoth "The linos are fallen unto me In pleasant places; yen# I have-a goodly heritage. " Psalm M6 "One of the most discreditable and discourteous things in life is contompt for that which we once loved. " Adam C. Welch. CONTENTS Chapter Pace Prefaco Introduction A Sketchi Religion In Wales Before The Methodist Awakening 24 .......... Beginnings Of An Epoch 42' Part 1 ..... Part 2 54 ..... o.,. o ... III. Early Relationships ................ 72 IV. Orpanising Against Porils. 102 e. oo.... ......... o V., Lower-Lovel Relationships.. 130 o. oo ........ ooo*o V1. The Separation 170 ......... ..... VII. The 197 APPRIMICES A Deciding Upqn A Name 22.5 ................. ******* The Groat B Association ...................... 226 John Jones 227 C .................................. D An Indirect Influence 20,28 ...................... E Trovecka Family Side-Lights 230 P Harris's Varied Interests 233 Contemporary Opinions 235 0 H The Two Trevacka Colleges 236 ............ Bibliography 23a ....... MAP Places Connected With the 18th Century Awakening Prontlapiece in Wales II. (Tho brokon lino indicates my route through the country of the revivalists) LIST OF ILLUSTRATICTIS Following page A Papo from tho Diary of Howell Harris 13 Tho Wolsh Revivalists 53 lowornois" 61 "Pantycelyn" 64 The Trovacka'Buildings (1042) 199 The map and illustrations have been made available through the courtosy of the National Library of Wales.
    [Show full text]
  • The Love of Lady Huntingdon's Life
    Whitworth Digital Commons Whitworth University History of Christianity II: TH 314 Honors Program 5-2016 The Love of Lady Huntingdon’s Life Elaine Harris Whitworth University Follow this and additional works at: https://digitalcommons.whitworth.edu/th314h Part of the Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, and the History of Religions of Western Origin Commons Recommended Citation Harris, Elaine , "The Love of Lady Huntingdon’s Life" Whitworth University (2016). History of Christianity II: TH 314. Paper 10. https://digitalcommons.whitworth.edu/th314h/10 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Honors Program at Whitworth University. It has been accepted for inclusion in History of Christianity II: TH 314 by an authorized administrator of Whitworth University. Harris 1 Elaine Harris Dr. Beebe History of Christianity II 2 May 2016 The Love of Lady Huntingdon’s Life Wales appears a small, almost insignificant place to become the birthplace of a movement, yet it played an influential role in one of the many doctrinal disputes in Christianity. In the eighteenth century, a time when Calvinism and Arminianism were hotly debated, a sect of Methodism developed out of this place. Contrary to the popular teachings of the Wesley brothers, Calvinistic Methodism’s presence spread beyond the borders of Wales, influencing some who would cling tightly to predestination doctrines to the end of their lives. Among these was Selina Hastings, Countess of Huntingdon. In the wake of her husband’s and sons’ deaths, Lady Huntingdon completely dedicated her life to overseeing and funding these Methodist teachings.
    [Show full text]
  • Anne Dutton As a Spiritual Director by Michael Sciretti
    30 Copyright 2009 The Center for Christian Ethics at Baylor University Anne Dutton as a Spiritual Director BY MICHAEL SCIRETTI During the Evangelical Revival, laypeople and clergy enthusiastically turned to Anne Dutton for spiritual counsel. Perceived by readers as remarkably wise, loving, and sensitive to the Spirit, she shared insights on watch- fulness for sin and the Christian journey toward joy. uring the early years of the great Evangelical Revival in eighteenth- century Britain, both laypeople and leading clergy enthusiastically Dturned to the letters of Anne Dutton (1692-1765) for their spiritual depth and counsel. Perceived by her readers to be remarkably experienced and wise, loving and sensitive to the Spirit, Dutton was generous with her spiritual direction: “Fear not troubling me, my dear Brother, with your Complaints, nor that any of the dear Children of God should do so,” she wrote to Reverend Jonathan Barber. “It is our Privilege, a Part of the Communion of Saints, to unbosom our Souls to each other, to bear each other’s Burdens, to see each other’s Good, to rejoice with them that rejoice, and to mourn with them that mourn. The more free you are with me, the more kindly I take it, the more my Spirit runs into yours, and interests itself in your Concerns. God grant me a Bosom large enough, to embrace all his Children, and to receive all their Cases with the greatest Sympathy!”1 As one of the earliest Calvinistic Baptists to support the burgeoning revival, Dutton held correspondence with men and women not only in her native England, but also in Wales, Holland, Scotland, and the American colonies.
    [Show full text]
  • JOHN WESLEY (From a Painting Recently Presented to the /Iiission House), PROCEEDINGS
    JOHN WESLEY (From a Painting recently presented to the /IIission House), PROCEEDINGS. A PORTRAIT OF JOHN WESLEY. REcENTLY PRESENTED TO THE MISSION HousE. The portrait of W esley reproduced in this issue of the Pro~dings has recently been presented to the Mission House by our Vice-President, Mr. E. S. Lamplough, (together with one of Dr. Coke). Mr. Lamplough kindly furnishes us with a photograph of the painting. The name of the artist is unknown. The portrait was originally owned by Mr. Lamplough's great-great-uncle, Mr. Richard Townend, who was born February 24, I 7s6, at Middleton, near Leeds. 1 He entered into partner­ ship in London with his brother-in-law, Mr. Richard Morris, who was an intimate friend of Wesley's. Mr. Towend also became acquainted with him, and joined the Foundery Society shortly before the City Road Chapel was erected, and continued in membership to the close of his long life of fourscore years. He died in 1837 at his house in the north corner of the City Road Chapel grounds, to which he had removed in 1803. His son, also Richard, married the daughter of Dr. James Hamilton, of City Road. Rev. Joseph Sutcliffe is reported to have said that the portrait was an excellent likeness of Wesley. We shall be pleased to receive from our readers any suggestions as to the name of the artist or other particulars. F. F. BRETHERTON. WESLEV'S TREE AT WINCHELSEA. (Continued from page 87). The ash tree, under which John Wesley preached his last out-door sermon, on October 7, 1790, was blown down during a heavy gale on Friday, September 23, 1927, at a few minutes before 6 o'clock in the evening.
    [Show full text]
  • Welsh Calvinist Methodism
    WELSH CALVINISTIC METHODISM A Historical Sketch. BY THE REV. WILLIAM WILLIAMS. LONDON: JAMES NISBET & CO., 21 BERNERS STREET. 1872. 1 CHAPTER II. William Williams—Peter Williams—Harris’s ministry—Rowlands at home—Llangeitho gatherings—Pilgrims from Bala—A ship-load from Carnarvon—Exhorters— Successes. AMONG the earliest and most important results of the ministry of these young men, must be placed the conversion of several who became efficient fellow-labourers with them in the great work which they had undertaken. One or two of these were so eminent, and took such a prominent part in the Methodist movement, that they are placed by common consent among the fathers and founders of the Connexion. Howell Harris was in the habit of attending the parish church at Talgarth on Sabbath morning. At the close of the service he usually went out and stood on a tombstone, or on the wall of the churchyard, to address the dispersing congregation. On one of those occasions there stood among his audience a young medical student from Carmarthenshire, who was at the time pursuing his studies at the neighbouring town of Hay. The words to which he then listened were blessed to his conversion, and he eventually resolved to relinquish his medical studies and to devote himself to the ministry of the gospel. This young man became one of the mightiest instruments of the revival. He afterwards became known as the Rev. William Williams of Pantycelyn, eminent as a minister of the gospel, but more eminent still as the sacred poet of Wales. Very often in those early days was the smouldering fire which had been kindled by the sermon fanned into a flame by a hymn of W.
    [Show full text]
  • The Awakenings
    Church History: reformation to the present the awakenings In the 1700s and 1800s, Christian revivals deeply affected individuals and society. any Christians put great emphasis on correct doctrine, believing that “rightly dividing the word of truth” is the most important aspect of Christian faith. Others put the emphasis on proper worship, that M everything “be done decently and in order.” But most of us would agree that faith is more than doctrine or worship. Jesus commands us to love God with mind and strength, but he also says we must love with the heart. In the 1700s in America and Britain, preachers began to emphasize the “new birth,” preaching and teaching that genuine conversion is usually accompanied by emotion: great sorrow for sin, great joy at forgiveness. This had an electric effect on both nations and led to the beginning of modern evangelicalism. This study looks at the 18th-century Great Awakening in Britain and America, and briefly at the 19th-century American frontier revivals. During these “awakenings,” Christians discussed and debated the place of emotions in the walk of faith—a question that still faces believers today. Scripture: Psalm 51:1–12; Matthew 3:8; 7:16; 15:8; 22:37; Acts 2:14–21; 1 Corinthians 1:18–25 Based on: The CHRISTIAN HISTORY issue “George Whitefield,” including the articles “The Gallery: Leaders of the Awakening Army” and “Faith and Feelings” ©2011 Christianity Today International | ChristianBibleStudies.com 36 Christian History: reformation to the present The Awakenings Part 1 IDENTIFY THE CURRENT ISSUE Note to leader: Provide each person with the articles included at the end of this study.
    [Show full text]
  • The Evangelical Spirituality of Howel Harris Eifion Evans
    The Evangelical Spirituality of Howel Harris Eifion Evans 'Spirituality', like 'piety' and 'godliness', is a record among other things "what passes between God and comprehensive word. It expresses the totality of a my soul ... and how I spend my time." Years later he Christian's devotion, experience, life-style and priorities. wrote of his diaries: "saw wisdom enough in God to gift The different words represent different eras in Church some person, when I am in the grave, to draw somewhat history, with different nuances of meaning and emphasis. out of them that may be of use to the Church." 3 In them In this article the word 'spirituality' is used in the sense the hours are counted in the margin to monitor diligence of a believer's dealings with God. Howel Harris is chosen and usefulness. Fears, frustrations, failures, conversations, as representing the Great Awakening of the eighteenth sermons, plans are all recorded in greater or lesser detail, century, in many ways not typical, but one in whose life depending on inclination and the constraint of time. are clearly visible leading features of the movement. Comments tumble over one another, written with Harris, who lived from 1714 to 1773, claimed to be, white-hot, spontaneous intensity, in a rushing scrawl. along with George Whitefield in England and Daniel What comes through is honesty and accountability, a Rowland in Wales, the first to be used in the work in striving for holiness, a concern for personal relationships, Britain. For nearly four decades from his conversion in a growing acquaintance with his own heart, and an 1735 he was involved in evangelism, decision-making, uncompromising, one might almost say apostolic, the solving of problems, leadership liaison, and commitment to labour for the Gospel.
    [Show full text]
  • Sarah Hall, the Diarist. the Halldwriting Is That of Her Daughter, Mrs
    Sarah Hall, the Diarist. The halldwriting is that of her daughter, Mrs. Shum. Original kindly lent by Miss R. Withers. PflOCK~DlNO. THE WE5LEYS AND ANGLESEY JV\ ETHODISM PART I For the most part the evangelising work of the Wesleys in Wales was confined to the southern courities, and with the exception of three brief visits to the town of Mold they never went on a special preaching tour to North Wales. It is true that they preached occasionally in a number of localities in North Wales, but only because they happened to pass through those places on their way to some other deatination. This is particularly true of Anglesey. We have records of sixteen visits by John Wesley and of four by Charles to Anglesey, and in every case they visited the island because they had to pass through it ori their way to or from Ireland. On only five of these occasions did they pre-ach in Anglesey, and they did so then only because they had to spend some time there waiting for the boat to sail from Holyhead across the Irish Channel. Even so, John Wesley's sermons had often to be translated into Welsh before m~ny of the islanders could understand his message, and under such circumstances he would hardly have been able to gather together flourishing societies in the island. had he deSiWed to do so. But we can safely assume that he had no such desire, inasnl'lich as the Welsh (Calvinistic) Methodists w@:f'e already labouring successfully in Anglesey, and Wesley's sE5ie- ptlrpose- in preaehing there at all was to strengthen tfte IrSUlds of Ho~eU MarriSi arid- his fellow· workers.
    [Show full text]
  • 6. 'Calvinism' and 'Arminianism'
    6. ‘Calvinism’ and ‘Arminianism’ In this section of our report we turn, as we have been asked to do, to an area of doctrine that, in the past, has been contested within the traditions of our churches, but that also has significant implications for mission and evangelisation today. The issues are far from dead: for example they are sometimes aggressively promoted in university and college Christian Unions. We believe that the challenge of the mission of the Church today is the proper context within which the tension expressed in the historic terms ‘Calvinism’ and ‘Arminianism’ should be considered. The terms ‘Calvinist’ and ‘Calvinism’ usually refer to a specific aspect of the theology of salvation (soteriology) that arose from the teaching of the French Reformer John Calvin (1509-1564) in Geneva. Drawing extensively on the theology of St Augustine of Hippo, and deploying a wide range of biblical material, Calvin applied the doctrine of the sovereignty of God with some logical rigour to the work of grace in the individual.1 His teaching on unconditional election, with its corollary of double predestination (predestination to salvation or damnation) was further developed by later Reformed theologians and was articulated by the Synod of Dort in 1618-19. To reject that particular tenet is not to disown the Reformed tradition as a whole or to disparage Calvin’s massive contribution to the Christian theological tradition, particularly through his Institutes of the Christian Religion and his many commentaries on the books of the Bible. The whole question was been recast by Karl Barth in the mid-twentieth century, who placed the decrees of God and the destiny of the whole human race within Christology: Jesus Christ is both the Elect of God and the one rejected by God.
    [Show full text]
  • 37. the Gift of Connexionalism in the 21St Century
    37. The Gift of Connexionalism in the 21st Century Contact name and details The Revd Dr Nicola V Price-Tebbutt Secretary of the Faith and Order Committee [email protected] Resolutions 37/1. The Conference adopts the Report and commends it for study and reflection throughout the Connexion. 1. Whether or not Methodism was ‘born in song’ is open to some debate, but it was certainly born as a Connexion. The Wesleys’ strand of the wider eighteenth-century Evangelical Revival comprised those individuals, societies and preachers who were ‘in connexion with’ John Wesley. In its eighteenth-century usage, ‘connexion’ referred both to the circle of those connected to some person or group and to the relationship itself. It was used of politicians as well as religious bodies, and within the Revival, George Whitefield, Howell Harris and the Countess of Huntingdon, as well as John Wesley, had their ‘connexions’. This description of the Wesleys’ movement, retaining its distinctive eighteenth-century spelling, has endured for nearly three hundred years. ‘Connexionalism’ has been elaborated theologically, expressed in hymns and liturgies, justified in debate with advocates of other models of church order, and articulated in the constitution and polity of the Methodist Church. Implicitly and explicitly, it has also shaped, and been lived out in, the faith, practice and assumptions of generations of Methodist people. It is a way of being Christian which British Methodism shares with Methodist Churches in other parts of the world. 2. The present report was prompted by a sense that the connexional understanding of the Church was facing challenges in the first decades of the twenty-first century.
    [Show full text]
  • WORKS of JOHN WESLEY VOLUME XIII LETTERS & WRITINGS by John Wesley 2
    THE WORKS OF JOHN WESLEY VOLUME XIII LETTERS & WRITINGS by John Wesley 2 HYPERTEXT TABLE OF CONTENTS LETTERS TO VARIOUS PERSONS 18 Letters to Robert Carr 15 Letters to Miss Hester Ann Brackenbury, Esq., of Raithby, Roe, afterwards Mrs. Rogers. Lincolnshire. 10 Letters to Miss Patty Chapman. 20 Letters to Mr. Zechariah 2 Letters to Mr. William Simpson. Yewdall. 2 Letters to Mr. Robert Hopkins. 16 Letters to Miss Bishop. To E. B.. 4 Letters to Mr. John Baxendale, of To Mr. Alexander. Wigan. 8 Letters to Miss Cooke, To ——. afterwards Mrs. Clarke. 3 Letters to Miss Frances Godfrey, 11 Letters to Mr. Adam Clarke, of Gainsborough. afterwards Dr. Adam Clarke. 7 Letters to the Rev. Walter Sellon. 13 Letters to Miss Jane Bisson, 4 Letters to Miss D. Perronet. afterwards Mrs. Cock, of St. 4 Letters to Miss J. C. M.. Helier’s, Jersey. Twenty-two Letters to Miss To Mr. William Percival, of Ritchie, afterwards Mrs. Newcastle-upon-Tyne. Mortimer. 6 Letters to Mr. George Holder. To Mr. Robert Marsden, Sheffield. 3 Letters to Miss Harriet Lewis, of To Mr. C Glascott, Jesus College, Dudley. Oxon. To Miss Rachel Jones, of Barton- To Mr. (afterwards Dr.) John le-Willows, near York. Whitehead. 2 Letters to Mrs. Ingram, of To Miss C——, Armagh. Limerick. To Mrs. Knapp, Worcester. 3 Letters to Miss Rebecca Ingram. 7 Letters to the Rev. Freeborn To Mr. Charles Atmore. Garrettson, of the Methodist To Mr. James M’Donald. Episcopal Church, in America. To Mr. Edward Lewly, To the Rev. Francis Asbury. Birmingham. 3 To Mr.
    [Show full text]
  • The Early Methodist Preachers
    The Early Methodist Preachers I have been asked to speak on the subject of the early Methodist preachers – their content and their method. Henry Bett wrote: “The world has seldom seen a more wonderful company of men as the early Methodist preachers, and yet their extraordinary quality has been very little realized by those who have written about the rise of Methodism. The fact is that the greatness of John Wesley has obscured our sense of the remarkable gifts of his helpers. But, great as Wesley was, he could never have done the miraculous work he did without their aid.” The Early Methodist Preachers p.9 The same writer tells us that in 1791, the year of Wesley‟s death there were more than 130,000 Methodists in Britain and America. Added to this there were in the region of a million adherents. All this is being accomplished in less than 50 years. We are looking at the body of men who under God changed the face of our country. Fortunately in 1778 Wesley asked these men, to produce short auto- biographies of their lives and work, with the aim of publishing them in successive editions of the Arminian Magazine ( later to be known as the Methodist Magazine) between 1778 and 1811. Many of these biographers are collected by Thomas Jackson in 1837 – 1838 and published in three volumes as The Lives of the Early Methodist Preachers. Early in the 20th century they were republished under the title of Wesley‟s Veterans. The following tribute has been given to them.
    [Show full text]