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 K2 
 
THE LIFE 
 
 OF THE 
 
 REV. JOHN WESLEY, A. M. 
 
 FELLOW OF LINCOLN COLLEGE, OXFORD; 
 
 IN WHICH ARE INCLUDED, 
 
 THE LIFE OF HIS BROTHER, 
 
 THE REV. CHARLES WESLEY, A. M 
 
 STUDENT OP CHRIST CHURCH ; 
 
 A JVD MEMOIRS OF THEIR FAMILY. 
 
 COMPREHENDING AN ACCOUNT OF 
 
 2Wj t ©freat liclribal o£ Religion, 
 
 IN WHICH THEY WERE THE FIRST AND CHIEF INSTRUMENTS. 
 
 BY THE REY. HENRY MOORE, 
 
 ONLY SURVIVING TRUSTEE OF MR. WESLEY’S MSS. 
 
 According to this time it shall be said, “ What hath God wrought !” 
 
 Numbers xxiii, 23. 
 
 JYot by might, nor by power, but by my Spirit,” saith the Lord of Hosts. 
 
 Zechariah iv, 6. 
 
 Venturseque hiemis memores, aestate laborem 
 Experiuntur, et in medium quaesita reponunt. 
 
 Virgilii Georg. 
 
 IN TWO VOLUMES. 
 
 VOL. I. 
 
 NEW-YORK, 
 
 PUBLISHED BY N. BANGS AND J. EMORY, FOR THE METHODIST 
 EPISCOPAL CHURCH, AT THE CONFERENCE OFFICE, 
 
 13 CROSBY-STREET. 
 
 Azor Hoyt, Printer. 
 
 182G, 
 
-Ag.-fcJi g J S£qU 
 
 CONTENTS 
 
 
 BOOK THE FIRST, 
 
 CONTAINING AN ACCOUNT OF MR. WESLEY’S FAMILY. 
 
 CHAPTER I. 
 
 His Great Grandfather and Grandfather Wesley, and his maternal Grandfather 
 Annesley... 
 
 CHAPTER II. 
 
 An Account of Samuel Wesley, Senior 
 
 CHAPTER III. 
 
 Mrs. Susannah Wesley and her Daughters....... 
 
 CHAPTER IV. 
 
 The Rev. Samuel Wesley, Junior... 
 
 BOOK THE SECOND. 
 
 CHAPTER I. 
 
 The Life of the Rev. John Wesley, from his Birth 
 Account of his Brother, the Rev. Charles Wesley 
 
 to the year 1735; with an 
 
 67 
 
 CHAPTER II. 
 
 An Accra* of the Life of the Rev. Charles Wesley, A. M., and of his Bro- 
 ther John, m continuation, until their Mission to Georgia. 
 
 Mr. Wesley’s 
 ® 1 Charles. .. 
 
 i 
 
 { CHAPTER III. 
 
 fission to America, in which he was accompanied by his Brother 
 
 90 
 
 136 
 
CONTENTS. 
 
 V 
 
 BOOK THE THIRD 
 
 CHAPTER I. 
 
 His Mission to America.... 14 $ 
 
 CHAPTER II. 
 
 Continuation of Mr. Wesley’s Mission to America..... 171 
 
 CHAPTER III. 
 
 Mr. Wesley’s Return to England, and attaining, with his Brother, the true 
 Christian Faith... 198 
 
 CHAPTER IV. 
 
 The Progress and Labours of the Brothers, in maintaining the Faith of the 
 Gospel........ 231 
 
 BOOK THE FOURTH. 
 
 CHAPTER I. 
 
 The Causes which led to the Introduction of Itinerancy and Field-preaching— 
 
 The State of the Nation at that Time, with respect to Religion. 247 
 
 CHAPTER II. 
 
 Introduction of Field-preaching—Difference with the Moravians, and Separation 
 from them—Formation of a distinct Society—The Rules.254 
 
 CHAPTER III. 
 
 Dispute respecting Absolute Predestination—Partial Separation of Mr. White- 
 field—Receiving Lay-helpers—Progress of Itinerancy—The Power of Reli¬ 
 gion manifested in the happy Death of several Members of the Society.2§6 
 
 CHAPTER IV. 
 
 Progress of Religion—Curious Queries concerning the Methodists—Establish¬ 
 ment of the Methodist Discipline—Death of Mrs. Wesley—Interesting Let¬ 
 ter, illustrative of her Character....313 
 
PREFACE 
 
 Mr. Wesley is universally allowed to have been an extraordinary 
 man. His long life, spent in great and uninterrupted labours, and his 
 eminent success as a minister of the Gospel, in this and other countries, 
 mark him out as a highly distinguished character. 
 
 However, like all eminent men, he paid to the public the usual tax of 
 censure. Many were his enemies, and many the aspersions thrown out 
 against him. But he rose above them all; and the general voice at 
 length confessed, that he was free from vice, and a man of real virtue 
 and piety. His death put an end even to that favourite accusation, 
 “that he was amassing riches by his influence over his societies:” For 
 he died worth nothing except his books, and left even these burdened 
 with a heavy debt. It is therefore reasonable to suppose, that a History 
 of the Life and Labours of this great and good man will be acceptable 
 to the public, and especially to the truly religious of every denomination. 
 
 Some, who have been acquainted with Mr. Wesley, and have read 
 his printed Journals, may perhaps think, that no other account of him 
 is needful; and that his own writings are abundantly sufficient to enable 
 the public to form a just estimate both of the man, and of the great work 
 in which he was engaged. This was the decided and avowed opinion 
 of the compiler of these volumes, immediately after the death of their 
 venerable subject. Mr. Wesley had so regularly detailed the occurrences 
 and labours of his whole life, and his doctrines and motives so largely 
 appear in his own writings, that it was feared the subject, if undertaken 
 by any other, would, as Cicero said concerning Caesar’s Commentaries, 
 but mar the beauty and weaken the effect of the whole. This opinion, 
 however, was soon relinquished. It was quickly announced, that a Life 
 of Mr. Wesley, by Mr. John Hampson, junior, afterward Rector of 
 Sunderland, was then in the press. He had intended to publish it during 
 the life of the Founder of Methodism; on whose unexpected decease, 
 all publicity was given to the intended work. Mr. Hampson’s motives 
 could not be mistaken. He had been in connexion with Mr. Wesley 
 for some years as a preacher of the Gospel, having been introduced by 
 his father, an old Itinerant, and received with that charity, but not with 
 that caution, which Mr. Wesley usually displayed. Indeed, this young 
 man was the first instance of a preacher’s irregular admittance into the 
 Yol. I. 2 
 
VI 
 
 PREFACE. 
 
 Connexion. Mr. Wesley had cause to be dissatisfied with the father 
 for a considerable time before, on account of his avowed democratic 
 principles ;* and, in the issue, had still less cause for satisfaction in the 
 son. But he remembered that Divine direction, “ Judge nothing before 
 the time,” and behaved to them with his wonted kindness. 
 
 That “time” soon arrived. The Deed of Declaration, which is 
 now well known, will be considered in its proper place: By it the 
 Chapels throughout the Methodist Connexion obtained a legal settlement, 
 one hundred Preachers being enrolled by name, in the Court of 
 Chancery, as The Conference, to whom the right of appointing per¬ 
 sons to occupy the pulpits was, by the Trust-Deeds of those chapels, 
 specially secured. In filling up that document, the names of both the 
 Hampsons, father and son, were omitted. This greatly offended the 
 elder Hampson, who strove to make a party against the Deed; and the 
 son naturally partook of the feeling in which his father indulged. But 
 that attempt failed; and Mr. Wesley affectionately consented to receive 
 an apology at the following Conference, chiefly through the intercession 
 of Mr. Fletcher, so that the father and son were again appointed to 
 circuits. The elder Hampson, however, departed from his circuit before 
 the end of the year, and accepted an offer to superintend a school in the 
 county of Kent. About the same time the young man listened to a 
 proposal from some pious gentlemen, who had formed an association for 
 introducing religious young men into the ministry in the Church of 
 England; and having received the rudiments of a classical education in 
 Mr. Wesley’s school at Kings wood, he was sent by them to Oxford. 
 They both addressed letters of resignation to Mr. Wesley, which were 
 read to him in course, by the writer of these Memoirs. The father 
 wrote under a strong feeling of resentment, and displayed many of his 
 old principles. The young man wrote with more mildness, and 
 expressed some grateful acknowledgments, of the many benefits which 
 he had received ; but it was very apparent that he thoroughly partici¬ 
 pated in the irritation of the father. Quite enough was said by both, 
 about the arbitrary power exercised by Mr. Wesley ;f who took little 
 notice of these letters at first, only saying to me, “You see the strength 
 of the cause.” But he was afterwards much moved, when he consider¬ 
 ed the mischief that might ensue; and said with some warmth, “ I have 
 
 * It is not exactly certain to what extent the Biographer intended this phrase to be applied. 
 It is probable, however, that it has no reference to any regular system of representative 
 government, such as is established by our own happy constitution; but to certain loose, disor¬ 
 ganizing principles of a very different character, which are known, in some instances, to 
 have prevailed in England.— Am. Ed. 
 
 f Mr. Wesley’s arbitrary power, so called, was exercised, from first to last, in keeping hie 
 associates to that work of God, that wholly religious design and employment, which they all 
 professed to embrace as their duty and calling, when they joined him: And from this he 
 certainly would not consent that any of them should swerve. In every thing else, he was, 
 even by their own account, a father, and a friend. 
 
PREFACE. 
 
 been too tender of these men. You should have opposed my receiving 
 them again. You know I halt on that foot.” 
 
 That Mr. Hampson’s Life of Mr. Wesley would not be a friendly one ? 
 was easily augured; and the perusal of it fully justified the supposition. 
 It was the “ amende honourable” made to the Church into which, when 
 he wrote, he was about to enter as a Minister. But, I believe, none of 
 those from whom he had departed expected to see laboured dissertations 
 introduced into the Memoir, with an evident purpose to overthrow thos§ 
 doctrines of the Gospel which he had formerly professed to believe, and 
 the power of which he must have professed to experience, before he 
 could be admitted into that Connexion of which Mr. Wesley was the 
 head! He was constrained, however, as all others have been, to 
 acknowledge the great virtues and talents of the man, whom it was the 
 design of his book to lessen in the estimation of the public. 
 
 Mr. Wesley had devised by Will all his Manuscripts to “ Thomas 
 Coke, Dr. Whitehead, and Henry Moore, to be burnt, or published, as 
 they should see good.” At the period of his decease, Dr. Coke was in 
 America, and Mr. Moore was fully engaged as an Itinerant. Dr. 
 Whitehead resided in London, and was at that time a Local Preacher, 
 acting under the direction of Mr. J. Rogers, the Superintendent of 
 the Circuit. 
 
 Dr. Whitehead had been an Itinerant Preacher for some years. He 
 then married and settled in business at Bristol. From thence he removed 
 to Wandsworth, in the vicinity of London, and opened a school. He 
 there became acquainted with the late Dr. Lettsom, two of whose sons 
 were his pupils. Under the Doctor’s direction, he studied physic, and 
 by his recommendation he obtained from the late Mr. Barclay, an 
 eminent Quaker, the appointment of guardian to his son, who was pur¬ 
 suing his studies at Leyden in Holland. Mr. Whitehead himself at the 
 same time completed his own studies in that University, and returned to 
 England with the diploma of Doctor of Medicine. He had, some time 
 before, joined the Society of Quakers ; and, by their influence chiefly, 
 he obtained the situation of Physician to the London Dispensary. After 
 a few years, he again joined the Methodist Society, and was received 
 by Mr. Wesley with his usual kindness. 
 
 The rumour of the intended publication of Mr. Hampson’s Memoirs 
 decided Mr. Wesley’s friends to publish a Life of him, for the benefit 
 of that charity to which he had bequeathed all his literary property. At 
 a meeting held by the Preachers for the purpose of giving effect to this 
 determination, at which Mr. Wesley’s Executors, and other friends, 
 were present, it was proposed by Mr. Rogers, that Dr. Whitehead should 
 compile a Life of Mr. Wesley, from his published Journals, and other 
 Documents in print and manuscript, for which he should receive One 
 
Vlll 
 
 PREFACE. 
 
 Hundred Guineas, as a remuneration fon his trouble and loss of time. 
 To this proposal, Dr. Whitehead cheerfully acceded, and it was unani¬ 
 mously adopted as the resolution of the Meeting. The manuscripts 
 were also deposited with him, under an express stipulation that they 
 should be examined according to the Will of the Testator, previously to 
 any of them being published. At the following Conference this agree¬ 
 ment was confirmed in every particular, and Dr. Whitehead was appointed 
 a member of the Book Committee in London. 
 
 He had now an opportunity of proving the sincerity of his attachment 
 to his old friends, and to the cause which, with various changes, he had 
 first and last espoused. This opportunity he lost. His reputed friends 
 considered his engagement respecting the life of Mr. Wesley, as the 
 effect of weakness : and he was told, “ that he ought not to regard it; 
 that the work would produce a great sum of money; that he might 
 realize Two Thousand Pounds by it; and that, to be thus employed for 
 so small a sum as One Hundred , would be an act of injustice to himself 
 and his family.” The Doctor unhappily listened to this advice, and fell 
 into the temptation. To the astonishment of those who were imme¬ 
 diately concerned in this affair, he declared, “ that he would write the 
 Life of Mr. Wesley as an independent man; that the copy-right should 
 be solely his own; and that, if it should be printed at the Office of the 
 Conference, he would have half of the clear profits.” But that which 
 constituted his indelible dishonour, was his absolute refusal to suffer the 
 manuscripts, with which he had been intrusted, to be examined according 
 to the Will of the Testator. The effrontery and injustice of the man 
 Utterly confounded those with whom he had entered into the former 
 engagements. 
 
 It must needs be, considering what human nature is, that offences should 
 come . Every religious society, however pure in its origin, has had, after 
 some time, its offended and prejudiced members. The Doctor’s advi¬ 
 sers were of this description. He had listened to them, and departed 
 from simplicity and rectitude. They now embarked with him in the 
 design to which they had given birth, and formed themselves into a 
 “ Committee to advise, support, and defend Dr. Whitehead.” A party 
 was thus formed, which troubled and divided the Society in London for 
 a considerable time: and many were hurt by the contention. The 
 Preachers and those who supported them in their just and benevolent 
 views, laboured to bring the Doctor to a better mind ; but their efforts 
 were in vain. Nothing but a suit in Chancery would do, and this could 
 not be safely undertaken, without the consent of the Conference. No 
 course therefore seemed to remain, except that of publishing a Life of 
 Mr. Wesley, to be compiled by the two remaining Trustees of his 
 Manuscripts. This was accordingly performed, without the smallest 
 
PREFACE. 
 
 IX 
 
 personal emolument to them, and with a success which was beyond their 
 most sanguine expectations. 
 
 Nothing was introduced into that Life to give even a hint of the 
 unhappy dispute which had arisen. It was not expected, however, that 
 Dr. Whitehead would follow this pacific example. His character had 
 been awfully compromised ; and, under a feeling of the need of self-de¬ 
 fence, he lost no opportunity of defaming the Preachers in the Memoirs 
 which he gave to the world. Although a known Dissenter in principle, 
 he assumed the language and sentiments of a High-Church man, and 
 laboured in that way to exalt the character of Mr. Charles Wesley, at 
 the expense of his brother, and of the Itinerant Preachers. He is par¬ 
 ticularly sarcastic and bitter in treating of Mr. Wesley’s giving a regular 
 ministry, by Ordination with imposition of hands, to the Societies in 
 America after their political independency had been acknowledged by 
 the mother-country. Among gamblers, it is said, the loser is considered 
 as having a privilege to rail: the Doctor had a feeling somewhat similar 
 to this, added to the party spirit by which he was influenced. He had 
 been much pleased with Mr. Wesley’s exercise of that power in his 
 Societies ; and had applied to him, through the compiler of the present 
 work, requesting to receive ordination from his hands, and to be appointed 
 a Superintendent. He engaged, in that case, to relinquish the Dispen¬ 
 sary and his medical practice, and to come out into the work of the 
 ministry as at the beginning. As I felt an ardent wish to serve my 
 friend in what I esteemed to be his best interests, I accordingly informed 
 Mr. Wesley of the Doctor’s request, adding my own to it. Mr. Wesley 
 replied to every part of my letter except that which concerned the 
 Doctor; on this point not a word was written. Hoping, with the Doctor, 
 that the omission was to be attributed to forgetfulness, I wrote again, 
 and strongly repeated the former request. The answer was as before,—» 
 a total silence on that point. The Doctor’s disappointment was extreme. 
 I believe, at that time, he sincerely desired to resume what he consi¬ 
 dered to be the call of God, given in his best days; but he would not 
 undertake the work again without Ordination. Mr. Wesley loved the 
 man ; but he knew his versatility, and would not trust him again with so 
 important an office. 
 
 I have now lying before me a minute account of all these transactions, 
 the publication of which I hope will never be required. It is needful, 
 however, that I should state thus much respecting the Doctor, as I 
 shall be obliged to animadvert on many parts of the Memoirs which he 
 has published. His book is still extant, and should be answered, 
 though he himself is no longer accountable to men. 
 
 When Dr. Whitehead had made such use of Mr. Wesley’s papers as 
 he thought proper, he returned them to the Chapel-house in the City 
 
X 
 
 PREFACE. 
 
 Road, in the year 1796. But those into whose hands they tell, seem to 
 have had no more regard to Mr. Wesley’s will than the Doctor himself. 
 The trustees of Mr. Wesley’s manuscripts were thus again deprived of 
 many valuable documents, which would have made this Life more com¬ 
 plete. So easy is it to follow a bad example! So light does trespass 
 appear, when once the hedge is broken! Upon my expostulating with 
 those who acted thus, the papers and manuscript books that remained, 
 were sent to me ; but none of those which had been thus unjustly taken 
 away have to this day been restored. Wherever they are found, they 
 belong to me; and those which have been published, either by Dr. 
 Whitehead, or any other person, are my property, which I shall freely 
 use, according to my best judgment. Among those which have been 
 restored to me, there are several documents, which are highly useful in 
 such a work, and have never yet been printed. 
 
 A Life of Mr. Wesley, as full as possible, without being tedious, 
 seems now to be a desideratum, especially since the strange Memoir 
 lately published by Robert Southey, Esq., Poet Laureate. Concerning 
 that production, it may be thought that little need be said, as it has been 
 an ample subject of animadversion in various publications, and has been 
 ably reviewed by Mr. Watson. It has indeed been generally acknow¬ 
 ledged, by competent judges of religious biography, that the names of 
 Wesley and of Southey were never designed to be joined together in 
 the same sentence. But Mr. Southey is, to use the words of Johnson, 
 a writer by trade,—an able and industrious servant of all work. His 
 industry, indeed, is conspicuous and laudable. It has been said, and, 
 we believe, with truth, that Mr. Southey exerts himself beyond almost 
 any writer, to collect every thing which bears on his undertaking. He 
 lays the whole world of letters under contribution, for facts, images, and 
 arguments, until every magazine of information is utterly exhausted. 
 He has thus given such a portrait of Mr. Wesley, and of the eminent 
 characters connected with him, as has astonished both the religionists 
 and the skeptics of the present age. They were not prepared to see 
 religion in its peace, power, and purity, as set forth not only in the 
 writings of Mr. Wesley, but of the Fathers of the Church of England, 
 described as a mental disease of the most pitiable description; which, 
 nevertheless, excited the subjects of it to the most extraordinary exer¬ 
 tions for the good of mankind, (a good, not only acknowledged, but 
 applauded by Mr. Southey,) and which continued without intermission 
 during threescore years ! The work, too, in which these worthies were 
 engaged, is owned to have been planned with a wisdom, and executed 
 with an energy, that astonishes the biographer himself! He considers 
 also the subject of his history, not only as a man of the greatest natural 
 endowments, of the deepest and most solid erudition, of “ great views 
 
PREFACE. 
 
 si 
 
 and great virtuesbut as one whose sincerity in religion can never be 
 questioned,—who “ loved the Lord his God with all his heart, and all 
 his soul, and all his strength, and his neighbour as himself.”* He 
 considers him not only as sacrificing ease, (and that of the most 
 bewitching kind, learned ease,) honour, emolument, and all that the 
 world admires and longs after, but as not counting even his life dear, 
 provided he might be the instrument of making men the happy partakers 
 of that kingdom of God, that righteousness , peace , and joy , for which the 
 Eternal Son of God not only “ laid his glory by, and wrapped himself 
 in our clay,” but gave his fife a ransom for the world, “ an offering and 
 a sacrifice to God .” 
 
 This great man is, however, represented by Mr. Southey, not only as 
 labouring under the disease already mentioned, (which, with the perti¬ 
 nacity of the cuckoo, he calls Enthusiasm, without once defining the 
 term,) but as artful, politic, and ambitious beyond all men ;—spreading 
 delight wherever he came by the buoyancy of his own happiness, and 
 exciting all around to follow after every virtue and every grace that can 
 adorn the human character; yet, at the same time, exciting the unedu¬ 
 cated and uninformed part of the community to embark in the wildest 
 schemes of religious fanaticism that could occupy the hearts of the 
 children of men! 
 
 Such a work might be expected to excite great interest; and the very 
 high price of the book has not, I believe, prevented an extensive sale. 
 It comes, however, a little too late to do much harm. Religion, even 
 that religion which Mr. Southey denominates, “ the religion of the 
 heart,” has been going onward for many years, according to the Divine 
 intimation, from the least to the greatest . As of old when it began at 
 Nazareth, taking its course upward, it has leavened our Universities 
 and our Literary Societies ; given a religious character to many of our 
 polite circles ; introduced an Evangelical ministry into the Established 
 Chinch; quickened the Dissenters, by leading them to recur to their 
 first principles ; and given us to see again saints in Caesar’s household . 
 
 It is in vain that Mr. Southey is found the apologist of Warburton, 
 Middleton, and even of Lavington— 
 
 Who proved, and proved, and proved at last. 
 
 When Wesley held the Proteus fast,— 
 
 Christianity alone exists 
 In Papists and in Methodists! 
 
 The deplorable ignorance of evangelical truth which was manifest in 
 those enemies to the rise of Methodism, sheltered itself under the 
 
 * Mr. Southey does not know, that this love, through faith in an atoning Saviqpr, is the 
 * Christian Perfection” against which he inveighs so much ? 
 
XII 
 
 PREFACE, 
 
 imposing character of great learning and high station ; and for a time u 
 shed a baneful influence on the heavenly plant. But 
 The day is broke which never more shall close. 
 
 Methodism is now so recognised, as being, in truth, old Christianity, 
 that it defies the renewed attack which has been made upon its doctrines 
 in the pages of Mr. Southey. 
 
 The history of an ambitious man is, in reality, the history of a 
 hypocrite. Religious ambition is the worst of all hypocrisy ; for it is 
 ambition acting in the name of God. In drawing the portrait of Mr. 
 Wesley, Mr. Southey unites enthusiasm with ambition. In such a 
 biographer, this course is perfectly natural. From his whole work it 
 undeniably appears, that Mr. Southey knows nothing about religion, as 
 purifying the deceitful and desperately wicked heart of man from 
 ambition, with its concomitant evils. From this vicious passion, he 
 seems very cordially to believe, no person ever was or can be saved; 
 and even contemplates it as an original temper in man, which, conse¬ 
 quently, his Maker cannot justly condemn. Hence arise his hatred, 
 and contempt of the doctrine of Christian Perfection; which is in truth 
 the only possible cure for that and all other corruptions of our fallen 
 nature, by fixing in the heart that constant love of God and man which 
 is the fruit of faith made perfect . Mr. Southey seems also not to know, 
 that sincerity is essential to the character of an Enthusiast, and even to 
 that enthusiasm which is unscriptural, and therefore, a real mental 
 disease ; and that it is totally incompatible with ambition. There can 
 be no doubt, from his statements, that he considers salvation from that 
 Babel of the natural man, even by the atonement of the Son of God, 
 and by the whole power of the Eternal Spirit, as promised to man 
 through that atonement, to be only a creature of the imagination.—-Per¬ 
 haps to a mere poetical creation,—to such a “ fine phrenzy” in drawing 
 an ideal character,—Mr. Southey would not object: but he seems to 
 have no conception that God ever did, or indeed ever could, realize such 
 a character. “ The world knoiveth us not” says St. John, “ because 
 it knew Him not ” 
 
 Men will endeavour to account for the most stupendous works without 
 God; and he who will not believe the Bible, will believe any thing 
 against it. Gibbon, the Historian, thus tried to account for the con¬ 
 version of the whole heathen world; which drew forth that sarcasm 
 from Paley, that the religion of the Roman Empire was overthrown by 
 a Jewish peasant! Mr. Southey accounts for Methodism in a similar 
 way; and the mockers on the day of Pentecost accounted for that illus¬ 
 trious display of the power of God the Spirit, in his poor and weak 
 instruments, by imputing the manifest elevation of their minds to the 
 operation of new wine! To every such dreamer we may reply, “ Sir, 
 
PREFACE. 
 
 xii 
 
 thou hast nothing to draw with , and the well is deep.”—-The mystery oj 
 the faith , kept in a pure conscience , is indeed a mystery to Mr. Southey. 
 God grant that it may not so continue! 
 
 The founder of Methodism is frequently complimented by Mr. 
 Southey. He supposes Mr. Wesley would have been the Founder of 
 an Order, or perhaps the General of the Jesuits, if he had been in the 
 Romish Church! Mr. Southey might imagine something similar 
 respecting St. Paul, and that his “ ambitious, restless spirit” would in 
 some such way have found employment and gratification, if Christianity, 
 in its beauty and glory, had not intervened, and given him an opportunity 
 to turn the world upside down. Mr. Wesley, as well as the Jewish 
 bigot, had doubtless ability and courage quite sufficient to obtain that or 
 any similar advancement. But they both laid their bigotry and narrow 
 spirit at the feet of Him who “ tasted death for every man ,” and who 
 commanded that his “ Gospel should be preached to every creature. 19 
 They both became Christians, and (with Mr. Southey’s good leave) 
 Perfectionists. Their “ love was made perfect ; f1 and, walking in love 
 they looked upon the guilty children of men with the bowels of Jesus 
 Christ. But the path, which was prescribed by that love, utterly unfitted 
 them for such preferment as Mr. Southey supposes. With the Apostle s 
 Mr. Southey does not meddle : He is a Saint by prescription; and to 
 attack him, would forfeit the Laureate’s reputation in the world. There 
 is a halo round the converted persecutor, which repels the bold dissec- 
 tor of characters. Bishop Warburton called Mr. Wesley, the Apo*stle’s 
 “ Mimic,” adding the epithet “ paltryThis u mimic” seems fair game 
 with Mr. Southey, and with his patrons the Booksellers. It is for that 
 gentleman to consider, (and I hope he will seriously consider it,) that 
 the day may come, when the friend and pupil of Hume, the bold Histo¬ 
 rian of “ The Decline and Fall of the Roman Empire,” and the com¬ 
 piler of “ The Life of Wesley,” may be considered as having been 
 engaged in the same work,—as “ kicking against the pricks ,” and 
 labouring (the latter unconsciously, we trust,) to save mankind from 
 “ repentance towards God , and faith in our Lord Jesus Christ .” 
 
 My duty lies plain before me. Mr. Wesley needs no panegyrist; 
 and, indeed, for such an office I should be utterly incompetent. “ His 
 witness is in heaven , and his record is on high. 11 But to rescue the 
 character of such a man, and such labours, from interested, prejudiced,, 
 or ignorant declaimers, is worth some pains. I must again state the 
 plain facts; connecting and elucidating them, so as to give a clear view 
 of the man, and of the work in which he was so long engaged. It is 
 especially my duty to do this, since inquiry is much more excited; and 
 being now in possession of ample materials, were I not to do it, I should 
 be involved in the guilt of unfaithfulness both to the dead and the living* 
 Vot. I 3 
 
XIV 
 
 PREFACE. 
 
 Methodism (so called) identifies itself with Christianity in this 
 striking peculiarity, that it is the same this day as it was in the beginning. 
 Every attempt to mend it has utterly failed, and only served to show the 
 ignorance and weakness of the attempt. A “ falling away” from 
 Christianity was predicted, (2 Thess. ii, 3,) but yet “ the gates of hell 
 prevailed not .”—The “ grain of mustard-seed ,” as our Lord describes 
 his religion in its rise, “ became a great tree , so that the fowls of the air 
 lodged in the branches; and many of them proved to be unclean and 
 filthy birds” Exotics were planted around it, and the sacred tree was 
 thus hidden for ages and generation^; but it remained the same. The 
 plants that obscured it were esteemed decorations; the world loved them, 
 and warred against all that objected to them. The keen eyes of Luther, 
 and of some of his predecessors, discerned the plant of God’s own 
 planting, and denounced the corrupt exotics. Mr. Wesley, after great 
 toil, discovered it in England: and, much to the displeasure of those 
 who had forgotten our martyred Bishops and Confessors, he planted 
 scions from the sacred tree in every part of the land; and, though 
 greatly increased in magnitude, they still exhibit the genuine fruits of 
 the common stock from which they are derived. They eannot be 
 improved. “ What a Legislator!” says Mr. Soutjiey. “ What plans!’* 
 “ What a system 1” says another writer, “grown up so rapidly, and yet 
 established so firmly! Its rules so admirably contrived for perpetuating 
 and enlarging its influence ! A system so entirely religious, and founded 
 on all*those grand principles which characterize the Gospel of Christ!” 
 —And was this, we ask, the work of man? Yes, as the work recorded 
 in the Acts of the Apostles was of man. The workmen in England had 
 no more plan than the workmen in Judea. The Acts of the Apostles 
 may with truth be called, the Acts of the Holy Ghost. Mr. Hampson, 
 in his sarcastic way, says of Mr. Wesley, “ He called the work in which 
 he was engaged, the work of God.” Mr. Hampson gave it the same 
 appellation, while he was engaged in it, else he would never have been 
 so employed. It rescued him as it did many others, from poverty and 
 vice. But he soon grew weary of such a work, and, like Mark or 
 Demas, chose one more easy and honourable. Had it, indeed, been 
 the work of man, it would long since have come to nought; for the 
 powers of earth and hell were banded against it. And it will continue, 
 notwithstanding these renewed efforts, till it has 
 Filled the earth with golden fruit, 
 
 With ripe millennial love. 
 
 The name of Wesley will not then be forgotten, neither will those of his 
 coadjutors, some of whom Mr. Southey has condescended to notice, 
 giving them, with the same inconsistency, their share of praise, and of 
 the general opprobrium. They will shine among those “who have 
 turned many to righteousness , as the stars for ever and ever.” 
 
FttEFACE. 
 
 XV 
 
 Mr. Southey observes, that “ in some of Mr. Wesley’s biographers, 
 the heart has been wanting to understand his worth, or the will to do it 
 justice.” This we must allow : I have with pain stated it in this pre¬ 
 face, and acknowledge that, in this respect, Mr. Southey rises above 
 them. But he adds, “others have not possessed freedom or strength 
 of intellect to perceive wherein he was erroneous.” Mr. Southey, 
 according to his own showing, has only discovered his Enthusiasm; 
 and what that discovery amounts to, Mr. Southey has not informed us. 
 When Mr. Fletcher, who was certainly one of the first men of his 
 day, Mr. Southey’s great and almost impeccable favourite, did not, 
 after a long and close intimacy, discover wherein Mr. Wesley, whom 
 he always called “ Father,” was erroneous, it is no wonder that the 
 evil was hidden from his common friends : and I confess, that I have 
 neither the heart nor the head that could make the discovery. I can, 
 however, remember the time when I had both ; when I could cry out, 
 “Enthusiast!” “Fanatic!” as readily as Mr. Southey himself, (for 
 whom therefore I feel much,) and could set the bubble virtue , and the 
 pride of Churchmanship , against the Scriptures, and the real doctrines 
 of our venerable Establishment; thus, “ speaking evil of the things ,” 
 (the things of God!) “ which I knew not.” From this deep mixture of 
 pride and ignorance I was delivered, by my long-suffering and gracious 
 Redeemer, before I had any connexion with the people called Method¬ 
 ists, or with their venerable Founder. But his writings and preaching, 
 with the preaching of his sons in the Gospel, alone strengthened and 
 settled me in that “ work of the Spirit of God,” which had delivered me 
 from the “ deceivableness of unrighteousness ,” in which I was involved ; 
 and confirmed me both in those great truths of the Gospel, and in that 
 attachment to him and to his people, which the experience of nearly 
 fifty years has not weakened, and which, I trust, will never be dissolved. 
 Even now my state is so deplorable, that a wish to maintain and propa¬ 
 gate those errors which Mr. Southey has discovered—to maintain that 
 “ foolishness of preaching ” and “ believing” without which there can be 
 no life, power, or peace,—is, I acknowledge, the chief cause of my 
 again bringing before the public Memoirs of the Apostolic Wesley. 
 A wish to maintain that faith, and to prevent the mischief which a denial 
 of it might produce in the world, rather than a desire to eulogise the 
 man who suffered the loss of all which the world could offer him, that 
 he might possess and propagate this pure religion, is the sole motive 
 which could impel me to undertake the task. Were the man only con¬ 
 cerned, I could be well content that the world should judge from his 
 own writings between him and his mistaken or interested biographers. 
 The reader who can believe,—that this man of “ great views, great 
 energy, and great virtues,” was stimulated by a mental disease to unpa- 
 
PREFACE. 
 
 xvi 
 
 ralleled labours for the good of mankind, and of those especially who 
 most needed his labours,—and that he persevered in them for threescore 
 years, with a success which astonishes and excites the admiration of 
 the narrator;—the man who can believe all this, must himself, it should 
 seem, have a mental disease, (alas, too common!) which even men of 
 plain apprehension, but who read their bibles, may pronounce pitiable , 
 and may even fear lest it should be. incurable. Mr. Southey, whatever 
 he may have intended, has written to pull down the faith, though he 
 exalts the man. I write to maintain the faith; the man, with all com¬ 
 petent judges, will be his own eulogist. 
 
 I will also acknowledge, I am not wholly without fear, that the very 
 people raised up by Mr. Wesley’s labours, and by those of his coadjutors, 
 who are distinguished by his honoured name, may be in some danger 
 of stopping short of his faith, or of departing from it. If this fear 
 should unhappily be realized, and a spurious race should in time succeed, 
 it may be well to have a corrective of this kind at hand, without the 
 trouble of a voluminous reference. We know what advantage the Ar¬ 
 ticles, Liturgy, and Hbmilies of the Church of England gave to Mr. 
 Wesley in maintaining the cause of truth. That the Pulpit and the 
 Reading Desk should be at variance, is not a mere supposition ; and it 
 is not impossible, (such is our opinion of human nature,) that Methodist 
 pulpits may, in time, wander from the faith once delivered to the people: 
 yea, that the people themselves may “ wish to have it so.” It may, 
 therefore, serve the cause of truth to have it known, (when the hand 
 that now writes shall be mouldering in the dust,) in this way also, what 
 were the real views, doctrines, and practice of those who now rest from 
 their labours ; that all who are in truth “ way-faring men” in the path 
 that leads to God, “ may not err therein ,” either through the wisdom or 
 the ignorance of men who “ know not God,” 
 
 My wish and aim, in publishing these Memoirs, is to “ do good to 
 all men: though especially to the household of faith,” But I am sen¬ 
 sible, I shall need the candour of the Reader in detailing many particu¬ 
 lars respecting these eminent men. It has been observed by a late 
 writer, that “ the language of egotism cannot well be avoided where the 
 Biographer speaks from his own knowledge, and aims to delineate the 
 features of an original character from more immediate intimacy and 
 observation and I may add. from personal and direct information. 
 
THE LIFE 
 
 OF 
 
 THE REV. JOHN WESLEY, A. M. 
 
 BOOK THE FIRST, 
 
 Containing an Account of his Family, 
 
 CHAPTER I. 
 
 HIS GREAT-GRANDFATHER AND GRANDFATHER WESLEY, AND HIS 
 MATERNAL GRANDFATHER ANNESLEY. 
 
 Accounts of Mr. Wesley’s ancestors are sufficiently numerous. For 
 a hundred years past, and to the present day, honourable mention has 
 been made of them, and their worth is acknowledged to be of no com¬ 
 mon kind. I must, however, again present an account of them, but in 
 a compressed form, to the readers of these Memoirs; that they may 
 know the estimable root from which such a distinguished character as 
 Mr. Wesley sprung, and may see that the work of God , which it is the 
 design of these volumes to illustrate, did not originate with those ances¬ 
 tors. His own family, as well as the greater part of the nation, at the 
 time when Mr. Wesley entered on his vast labours, were, to use the 
 words of the great Apostle, shut up to the faith which should afterwards 
 be revealed. 
 
 Mr. Wesley’s ancestors were eminent for learning and piety. Bar¬ 
 tholomew Wesley, his great-grandfather, was educated in one of our 
 Universities, and afterward held the living of Allington in Dorsetshire. 
 When the Act of Uniformity passed in 1662, he was ejected from his 
 living, choosing rather to suffer the loss of all things than violate his 
 conscience. While in the University, he had applied himself to the 
 study of Physic as well as Divinity,—a practice not then fallen into 
 disuse. He was often consulted as a physician while he held his living; 
 and, after his ejectment, devoted himself chiefly to the profession of 
 medicine, though he still preached occasionally. It is said, that he used 
 a peculiar plainness of speech, which hindered him from becoming a 
 popular preacher. He lived several years after he was silenced ; but 
 the death of his son, John Wesley, of whom I shall next speak, affected 
 him so much, that he afterward declined apace, and did not long sur¬ 
 vive him.* 
 
 John Wesley, M. A., of New-Inn Hall, Oxford, was son of Bar¬ 
 tholomew, and grandfather of the late Rev. John Wesley. He remem* 
 
 * See Nonconformists’ Memorial, Vol. I, p. 442 
 
18 
 
 THE ANCESTORS OF 
 
 bered his Creator in the days of his youth; and, when a schoolboy, had 
 a very humbling sense of sin, and a serious concern for his salvation. 
 He soon after began to keep a diary, in which he recorded the remark¬ 
 able instances of providential care over him, and of the Lord’s dealings 
 with his soul. This method he continued, with very little intermission, 
 to the end of his life. 
 
 During his stay at Oxford he was noticed for his seriousness and dili¬ 
 gence. He applied himself particularly to the study of the Oriental 
 languages in which he made much progress. Dr. John Owen, who 
 was at that time Vice-Chancellor, had a great regard for him ; which 
 affords strong evidence both of his abilities and piety, at this early period 
 of life. He began to preach at the age of twenty-two; and in May 
 1658, was sent to officiate at Whitchurch in Dorsetshire. Soon after 
 the Restoration, some of his neighbours gave him a great deal of trouble, 
 because he would not read the Common Prayer. They complained of 
 him to the Bishop of Bristol, and laid many heavy things to his charge. 
 Mr. Wesley, on being informed that the Bishop desired to speak with 
 him, waited on his Lordship, and has recorded in his diary the conver¬ 
 sation which arose on that occasion. As it displays the character of 
 the man in a much clearer view than I can place it by any thing I am 
 able to say, and as it reflects much honour upon the Bishop, considering 
 the darkness of the times, I give it at large : 
 
 Bishop. What is your name ? 
 
 Wesley. John Wesley. 
 
 B. There are many great matters charged upon you. 
 
 W. May it please your Lordship, Mr. Horlock was at my house on 
 Tuesday last, and acquainted me that it was your Lordship’s desire I 
 should come to you: and on that account I am here to wait on you. 
 
 B. By whom were you ordained ? or, are you ordained ? 
 
 W. I am sent to preach the Gospel. 
 
 B. By whom were you sent ? 
 
 W. By a Church of Jesus Christ. 
 
 B. What Church is that? 
 
 W. The Church of Christ at Melcomb. 
 
 B. That factious and heretical Church ! 
 
 W. May it please you, Sir, I know no faction or heresy that Church 
 is guilty of. 
 
 B. No! Did not you preach such things as tend to faction and heresy? 
 
 W. I am not conscious to myself of any such preaching. 
 
 B. I am informed by sufficient men, gentlemen of honour of this 
 ^county, namely, Sir Gerard Napper, Mr. Freak, and Mr. Tregonnel, of 
 your doings. What say you ? 
 
 W. Those honoured gentlemen I have been with; who being by 
 others misinformed, proceeded with some heat against me. 
 
 B. There are oaths of several honest men; and shall we take your 
 word for it, that all is but misinformation ? 
 
 W. There was no oath given or taken. Besides, if it be enough to 
 accuse, who shall be innocent?—I can appeal to the determination 
 of the great Day of Judgment, that the large catalogue of matters laid 
 to me, are either things invented or mistaken. 
 
 B. Did not you ride with your sword, in the time of the Committee 
 of Safety, and engage with them ? 
 
THE REV. JOHN WESLEY. 
 
 19 
 
 W. Whatever imprudences in civil matters you may be informed I am 
 guilty of, I shall crave leave to acquaint your Lordship, that his Majesty 
 having pardoned them fully, I shall waive any other answer. 
 
 B. In what manner did the church you spake of, send you to preach? 
 At this rate every body might preach. 
 
 W. Not every one. Every body has not preaching gifts and preaching 
 graces. Besides, that is not all I have to offer to your Lordship, to 
 justify my preaching. 
 
 B. If you preach, it must be according to order, the order of the 
 Church of England, upon ordination. 
 
 W. What does your Lordship mean by ordination ? 
 
 B. Do not you know what I mean ? 
 
 W. If you mean that sending, spoken of Romans x, I had it. 
 
 B. I mean that: What mission had you ? 
 
 W. I had a mission from God and man. 
 
 B. You must have it according to law, and the order of the Church 
 of England. 
 
 W. I am not satisfied in my spirit therein. 
 
 B, Not satisfied in your spirit! You have more new-coined phrases 
 than ever were heard of! You mean your conscience, do you not ? 
 
 W. Spirit is no new phrase. We read of being sanctified in soul, 
 body, and spirit. 
 
 B. By spirit there, we are to understand the upper region of the souk 
 
 W. Some think we are to take it for the conscience : but if your 
 Lordship like it not so, then I say I am not satisfied in conscience as 
 touching the ordination you speak of. 
 
 B. Conscience argues science, science supposes judgment, and 
 judgment reason. What reason have you that you will not be thus 
 ordained ? 
 
 W. I came not this day to dispute with your Lordship; my own 
 inability would forbid me so to do. 
 
 B. No, no ; but give me your reason. 
 
 W. I am not called to that office, and therefore cannot be ordained. 
 
 B. Why have you then preached all this while ? 
 
 W. I was called to the work of the ministry, though not to the office. 
 There is, as we believe, vocatio ad opus, et ad munus 
 
 B. Why may you not have the office of the ministry ? 
 
 W. May it please your Lordship, because they are not a people who 
 are fit subjects for me to exercise office-work among them. 
 
 B. You mean a gathered church: but we must have no gathered 
 churches in England ; and you will see it so. For there must be a 
 unity without divisions among us : and there can be no unity without 
 uniformity.—W ell then, we must send you to your church, that they may 
 dispose of you, if you were ordained by them. 
 
 W. I have been informed by my cousin Pitfield and others concerning 
 your Lordship, that you have a disposition inclined against morosity. 
 However you may be prepossessed by some bitter enemies to my person, 
 yet there are others who can and will give you another character of me. 
 Mr. Glisson hath done it. And Sir Francis Tulford desired me to 
 present his service to you, and being my hearer, is ready to Acquaint 
 you concerning me. 
 
 * A call to the work; and a call to the office. 
 
so 
 
 THE ANCESTORS OF 
 
 B. I asked Sir Francis Tulford whether the presentation to Whit¬ 
 church was his : Whose is it ? He told me it was not his. 
 
 W. There was none presented to it these sixty years. Mr. Walton 
 lived there. At his departure the people desired me to preach to them; 
 and when there was a way of settlement appointed, I was by the Trus¬ 
 tees appointed, and by the Triers approved. 
 
 B. They would approve any, who would come to them, and close 
 with them. I know they approved those who could not read twelve 
 lines of English. 
 
 W. All that they did I know not; but I was examined touching gifts 
 and graces. 
 
 B. I question not your gifts, Mr. Wesley; I will do you any good I 
 can: But you will not long be suffered to preach, unless you will do 
 it according to order. 
 
 W. I shall submit to any trial you shall please to make. I shall 
 present your Lordship with a confession of my faith, or take what other 
 way you please to insist on. 
 
 B. No, we are not come to that yet. 
 
 W. I shall desire those severals to be laid together, which I look on 
 as justifying my preaching. 
 
 1. I was devoted to the service from my infancy. 
 
 2. I was educated in order thereto at school, and in the University of 
 Oxford. 
 
 B. What age are you ? 
 
 W. Twenty-five. 
 
 B. No sure, you are not! 
 
 W. 3. As a son of the prophets, after I had taken my degree, I 
 preached in the country; being approved of by judicious able Christians, 
 ministers and others. 
 
 4. It pleased God to seal my labours with success, in the apparent 
 conversion of many souls. 
 
 B. Yea, that is, it may be, to your way. 
 
 W. Yea, to the power of godliness from ignorance and profaneness. 
 If it please your Lordship to lay down any evidences of godliness, 
 agreeing with Scripture, and that are not found in those persons intended, 
 I am content to be discharged the ministry. I will stand or fall on the 
 issue thereof. 
 
 B. You talk of the power of godliness ; such as you fancy. 
 
 W. Yea, to the reality of religion. Let us appeal to any common¬ 
 place-book for evidences of graces, and they are found in and upon them. 
 
 B. How many are there of them ? 
 
 W. I number not the people. 
 
 B. W here are they ? 
 
 W. Wherever I have been called to preach. At Radpole, Melcomb, 
 Tumwood, Whitchurch, and at sea. I shall add another ingredient of 
 my mission:— 
 
 5. Wlien the church saw the presence of God going along with me, 
 they did, by fasting and prayer, on a day set apart for that end, seek an 
 abundant blessing on my endeavours. 
 
 B. A particular church ? 
 
 W. Yes, my Lord, I am not ashamed to own myself a member of one. 
 
THE REV. JOHN WESLEY. 
 
 21 
 
 B. Why, you may mistake the Apostles’ intent. They went about to 
 convert heathens. You have no warrant for your particular churches. 
 
 W. We have a plain, full, and sufficient rule for Gospel-worship ii 
 the New Testament, recorded in the Acts of the Apostles, and in the 
 Epistles. 
 
 B. We have not. 
 
 W. The practice of the Apostles is a standing rule in those cases 
 which were not extraordinary. 
 
 B. Not their practice, but their precepts. 
 
 W. Both precepts and practice. Our duty is not delivered to us in 
 Scripture only by precepts, but by precedents ; by promises, and by 
 threatenings mixed. We are to follow them as they followed Christ. 
 
 B. But the Apostle said, “ This speak I, not the Lord that is, by 
 revelation. 
 
 W. Some interpret that place, “ This speak I now by revelation from 
 the Lord; not the Lord in that text before instanced concerning divorces.” 
 May it please your Lordship, we believe that “ Cultus non institutus f 
 est indebitus 
 
 B. It is false. 
 
 W. The second commandment speaks the same. “ Thou shalt not 
 make to thyself any graven image.” 
 
 B. That is, forms of your own invention. 
 
 W. Bishop Andrews, taking notice of “ non facias tibif j* satisfied 
 me that we may not worship God, but as commanded. 
 
 B. Well then, you will justify your preaching, will you, without ordi¬ 
 nation according to law ? 
 
 W. All these things, laid together, are satisfactory to me, for my 
 procedure therein. 
 
 B. They are not enough. 
 
 W. There has been more written in proof of preaching of gifted 
 persons, with such approbation, than has been answered yet by any one. 
 
 B. Have you any thing more to say to me, Mr. Wesley? 
 
 W. Nothing; your Lordship sent for me. 
 
 B. I am glad to hear this from your mouth; you will stand to your 
 principles you say ? 
 
 W. J intend it, through the grace of God; and to be faithful to the 
 King’s Majesty, however you deal with me. 
 
 B. I will not meddle with you. 
 
 W. Farewell to you, Sir. 
 
 B. Farewell, good Mr. Wesley. 
 
 It is to be hoped that the Bishop kept his word. But in the beginning 
 of 1662, Mr. Wesley was seized on the Lord’s-day as he was coming 
 out of church, carried to Blandford, and committed to prison. Sir 
 Gerard Napper was one of the most furious of his enemies, and the 
 most forward in committing him ; but meeting with an accident by 
 which he broke his collar-bone, he was so far softened, that he sent to 
 some persons to bail Mr. Wesley, and told them, if they ivould not f he 
 would do it himself. How various are the ways by which God brings 
 men to a consciousness of their guilt! Mr. Wesley was thus set at 
 
 * Worship not enjoined is not binding 
 + Thou shalt not make to thyself. 
 
 4 
 
 VOL. I 
 
THE ANCESTORS OF 
 
 22 
 
 liberty, though bound over to appear at the next Assizes. He appeared 
 accordingly, and came off much better than he expected. On this occa¬ 
 sion the good man recorded in his diary the mercy of God to him, in 
 raising up several friends to own him; inclining a solicitor to plead for 
 him; and in restraining the wrath of man, so that the judge, though 
 noted as a passionate man, spoke not an angry word. 
 
 Mr. Wesley came joyfully home from the Assizes, and preached con¬ 
 stantly every Lord’s-day till August 17th, when he delivered his farewell 
 sermon to a weeping audience, from Acts xx, 32 : “ And now , brethren, 
 I commend you to God , and to the word of his grace , which is able to 
 build you up, and to give you an inheritance among all them that are sanc¬ 
 tified.” October the 26th, the place was declared vacant by an apparitor, 
 and orders were given to sequester the profits ; but his people had given 
 him what was due. On the 22d of February, 1663, he quitted Whit¬ 
 church, and removed with his family to Melcomb ; upon which the cor¬ 
 poration there made an order against his settlement, imposing a fine of 
 20/. upon his landlady, and 5s. per week upon himself, to be levied by 
 distress. These violent proceedings forced him to leave the town, and 
 go to Bridgewater, Ilminster, and Taunton, in which places he met with 
 great kindness and friendship from all the three denominations of Dis¬ 
 senters, and was almost every day employed in preaching in the several 
 places to which he went. At length a gentleman, who had a good house 
 at Preston, two or three miles from Melcomb, gave him free liberty to 
 live in it without paying any rent. Thither he removed his family in the 
 beginning of May, and there he continued while he lived. He records 
 his coming to Preston with great thankfulness. By the Oxford Act he 
 was obliged for a while to withdraw from Preston, and leave his family 
 and people. Upon his coming to the place of his retirement in March, 
 1666, he put this question to himself, “ What dost thou here, at such a 
 distance from church, wife, children, 5 ’ &c 1 In his answer, he sets down 
 the oath required by Government, and then adds the reasons why 
 he could not take it, as several ministers had done ; and particularly, 
 that to do it, in his own private sense, would be but juggling with God, 
 with the King, and with conscience. After he had lain hid for some 
 time, he ventured home again, and returned to his labour among his 
 people, and occasionally among others. But notwithstanding all his 
 prudence, he was often disturbed; several times apprehended; and four 
 times imprisoned,—once at Pool for half a year, and once at Dorchester 
 for three months; the other confinements were shorter. He was in 
 many straits and difficulties, but wonderfully supported and comforted, 
 and many times very seasonably and surprisingly delivered. “ And 
 having filled up his part of what is behind of the afflictions of Christ in 
 his flesh, for his body’s sake, which is the Church, and finished the 
 work given him to do, he was taken* out of this vale of tears to that 
 world where the wicked cease from troubling, and the weary are at rest, 
 when he had not been much longer an inhabitant here below than his 
 blessed Master, whom he served with his whole heart, according to the 
 best light he had. The vicar of Preston would not suffer him to be 
 buried in the Church. 
 
 * I conjecture that he died about the year 1670. 
 
 f Nonconformists’ Memorial, Vol. I, p. 478 to 486, 
 
THE REV. JOHN WESLEY. 
 
 23 
 
 Samuel Annesley, LL. D., grandfather of the late Mr. Wesley, by 
 the mother’s side, was bom at Killingworth near Warwick, in the year 
 1620. He was first cousin to the Earl of Anglesea. His grandmother, 
 an eminently pious woman, dying before his birth, desired that the child, 
 if a boy, might be called Samuel, assigning as the reason of her request, 
 “ lean say I have asked him of the Lord.” In his infancy, he was 
 strongly impressed with the thoughts of being a minister; and such 
 was his ardour in pursuing this design, that when about five or six years 
 old, he began a practice, which he afterwards continued, of reading 
 twenty chapters every day in the Bible. This practice laid an excellent 
 foundation of useful knowledge, for the future exercise of his ministry. 
 
 He lost his father when four years old ; but his pious mother took 
 great care of his education; nor did he want the means of obtaining 
 the best instruction, as the paternal estate was considerable. At the 
 age of fifteen he went to the university of Oxford, and took his degrees 
 in the usual course. His piety and diligence at Oxford w r ere so much 
 out of the common way of the place, that he attracted considerable 
 notice. In 1644 he was appointed chaplain in the ship called the 
 Globe, under the Earl of Warwick, then Lord High Admiral of England. 
 He went to sea with the fleet, and kept a diary of the voyage. But he 
 soon quitted the sea, and settled at Cliff in Kent. The minister of 
 this place had been turned out for his barefaced encouragement of licen¬ 
 tiousness, as Dr. Williams reports, by attending meetings for dancing, 
 drinking, &c, on the Lord’s day. The people on this account were 
 exceedingly fond of him, and greatly prejudiced against his successor, 
 Dr. Annesley, who was a man of a very different character. When he 
 first went among them, they rose upon him with spits, forks, and stones, 
 threatening to destroy him. This was no small trial to a young man 
 of about twenty-five years of age. But he remained firm as a rock in 
 his Master’s cause; and as the people were not hardened against the 
 evidence of gospel truth, he had some hopes of doing them good, not¬ 
 withstanding their profaneness and violence. He therefore told them, 
 that, “ Let them use him as they would, he was resolved to continue 
 with them, till God had prepared them by his ministry to entertain a 
 better; and solemnly declared, that when they were so prepared he 
 would leave the place.” His labours were incessant, and the success 
 of his preaching and engaging behaviour was surprising; so that in a 
 few years, the people were greatly reformed, and became exceedingly 
 fond of him. Though he enjoyed here an income of four hundred 
 pounds per annum, yet he paid so conscientious a regard to his first 
 declaration, that he thought himself bound to leave them, which he 
 accordingly did, and the people who at his coming threatened to stone 
 him, now parted from him with cries and tears, thus testifying their 
 affection for him.—It is by no means clear, however, that he acted right 
 in all this. In matters of a mere personal nature we may use much 
 freedom : but where the souls of men are concerned, it is very different. 
 
 A very signal providence directed him to a settlement in London 
 in 1652, by the unanimous choice of the inhabitants of the parish of St. 
 John the Apostle. Soon after he was made Lecturer of St. Paul’s; 
 and in 1658 Cripplegate was made happy by his settlement there. 
 
 He was a man of great uprightness, never regulating his religious 
 profession by his secular interests. He was turned out of his Lecture, 
 
24 
 
 THE ANCESTORS OF 
 
 because he would not comply with some things which he deemed 
 extravagant and wrong : he thought conformity in him would be a sin, 
 and he chose to quit a full maintenance rather than injure his conscience. 
 He was acknowledged by all parties to be an Israelite indeed, and yet 
 he suffered much for Nonconformity; but such was then the spirit of 
 party, that an angel from heaven would have been persecuted and abused, 
 if he had appeared as a Dissenter. In his sufferings, God often inter¬ 
 posed remarkably for him: One person died, while signing a warrant 
 to apprehend him. He afterwards suffered, because he thought it his 
 duty to bear witness for the old truth against Antinomianism. His 
 integrity made him a stranger to all tricks or little artifices to serve his 
 temporal interestand his charitable and unsuspecting temper some¬ 
 times gave to those who practised them an opportunity to impose 
 upon him. 
 
 In ministerial labours he was abundant. Before he was silenced, he 
 often preached three times a day ; during the troubles almost every 
 day; afterwards twice every Lord’s-day. His sermons were instructive 
 and affecting ; and his manner of delivery very peculiarly expressed his 
 heartiness in the things which he spoke. 
 
 His care and labour extended to every place where he might be useful. 
 In some measure the care of all the churches was upon him. When 
 any place wanted a minister, he used his endeavours to procure one for 
 them : when any minister was oppressed by poverty, he soon employed 
 himself for his relief. “ 0 ! how many places,” says Dr. Williams, 
 “ had sat in darkness, how many ministers had been starved, if Dr. 
 Annesley had died thirty years since ! He was the chief, often the sole 
 instrument in the education as well as the subsistence of several minis¬ 
 ters. The sick, the widows, the orphans, whom he relieved, were 
 innumerable. As a minister, his usefulness was extensive, and God 
 kept him faithful in his work to the last, for which he thus thanked Him 
 on his deathbed : “ Blessed be God, I can say, I have been faithful in 
 the ministry above fifty-five years.” Many called him father, as the 
 instrument of their conversion ; and many called him a comforter. 
 
 He had uninterrupted peace, and assurance of God’s love and favour, 
 for above thirty years of the latter part of his life. This assurance had 
 not one cloud in all his last sickness. A little before his departure, his 
 desire of death appeared strong, and his soul was filled with the foretaste 
 of glory. He often said, “ Come my dearest Jesus! the nearer the 
 more precious, the more welcome.” Another time his joy was so great, 
 that in an extasy he cried out, “ I cannot contain it : what manner of 
 love is this to a poor worm ? I cannot express the thousandth part of 
 what praise is due to Thee! We know not what we do when we offer 
 at praising God for his mercies. It is but little I can give thee ; but. 
 Lord, help me to give thee my all! I will die praising thee, and rejoice 
 that others can praise thee better. I shall be satisfied with thy likeness; 
 satisfied! satisfied ! Oh ! my dearest Jesus, I come!” Thus departed 
 this excellent man, December 31, 1696, in the 77th year of his age ; 
 leaving us an example how to live and how to die. 
 
THE REV. JOHN WESLEY. 
 
 25 
 
 CHAPTER II. 
 
 SAMUEL WESLEY, SENIOR. 
 
 Mr. John Wesley, of whom I have spoken above, left two sons, 
 Matthew and Samuel. Matthew, following the example of his grand¬ 
 father, studied physic, and made a fortune by his practice.* Samuel, 
 the father of the late Mr. John Wesley, was born about the year 1662, or 
 perhaps a little earlier; but he could not, I think, have been more than eight 
 or nine years old when his father died. The first thing that shook hie 
 attachment to the Dissenters was, a defence of the death of King Charles 
 the First; and, afterwards, the proceedings of the Calf’s Head Club.')* 
 These things shocked him : and though it is certain, that many of the 
 Dissenters disapproved of the King’s death, and that ftie proceedings of 
 a Club ought not to be attributed to a large body of men, who had no 
 connexion with the members of it, and differed greatly in opinion from 
 them ; yet they had such an effect upon his mind, that he separated 
 himself from the Dissenting interest while yet a boy,—as appears from 
 the following lines in his son’s elegy upon him: 
 
 With opening life his early worth began; 
 
 The boy misleads not, but foreshows the man. 
 
 Directed wrong, though first he miss’d the way, 
 
 Train’d to mistake, and disciplined to stray : 
 
 - Not long—for reason gilded error’s night, 
 
 And doubts well-founded shot a gleam of light. 
 
 He spent some time at a private academy, before he went to the Uni¬ 
 versity ; but where, it is not said. About the age of sixteenJ he walked 
 to Oxford, and entered himself of Exeter College. He had now only 
 two pounds sixteen shillings ; and no prospect of future supplies, but 
 from his own exertions. By assisting the younger students, and in¬ 
 structing any who chose to employ him, he supported himself till he 
 took his Bachelor’s degree, without any preferment, or assistance from 
 his friends, except five shillings. This circumstance does him great 
 honour, and shows him to have been a young man of wonderful diligence 
 and resolution. He then went to London, having increased his little, 
 stock to Ten Pounds Fifteen Shillings. He was there ordained Dea¬ 
 con, and obtained a curacy, which he held one year, when he was 
 appointed chaplain on board the fleet. This situation he held one year 
 only, and then returned to London, and served a cure for two years. 
 During this time he married, and his wife brought him a son. In this 
 period he wrote several pieces, which brought him into notice and esteem, 
 and a small living was given him in the country. He was soon after 
 strongly solicited by the friends of King James II to support the mea¬ 
 sures of the Court in favour of Popery, with promises of preferment if 
 
 * I shall afterwards insert some fine Verses on the death of this gentleman, by his niece, 
 Mrs. Wright. 
 
 f Notes of Samuel Wesley to his Elegy on his Father. 
 
 j Mr. Southey disputes this, and brings forward extracts from the Registers of Exeter Col¬ 
 lege to prove, that he must have been “ two-and-twenty.” But, as the name is spelt West- 
 ley, in those entries, and in the person's own signature, it is more reasonable to suppose it 
 was another person, than that his son, who says he was but sixteen , was mistaken 
 
26 
 
 THE ANCESTORS OF 
 
 he would comply with the King’s desire. But he absolutely refused to 
 read the King’s Declaration; and though surrounded with courtiers, 
 soldiers, and informers, he preached a bold and pointed discourse against 
 it from Daniel iii, 17, 18.-—“ If it be so , our God whom we serve is able 
 to deliver us from the burning fiery furnace , and he will deliver us out 
 of thine hand ,, O King. But if not, be it known unto thee , O king , that 
 we will not serve thy gods , nor worship the golden image which thou 
 hast set up.” His son Samuel describes this circumstance in the fol¬ 
 lowing lines : 
 
 When zealous James, unhappy, sought the way 
 To ’stablish Rome by arbitrary sway; 
 
 In vain were bribes shower’d by the guilty crown, 
 
 He sought no favour, as he fear’d no frown. 
 
 Secure in faith, exempt from worldly views, 
 
 He dared the Declaration to refuse: 
 
 Then from the sacred pulpit boldly show’d 
 Th| dauntless Hebrews, true to Israel’s God, 
 
 Who spake, regardless of their King’s commands, 
 
 “ The God we serve can save us from thy hands ; 
 
 If not, O Monarch, know we choose to die, 
 
 Thy gods alike and threat’nings we defy; 
 
 No power on earth our faith has e’er controll’d, * 
 
 We scorn to worship idols, though of gold.” 
 
 Resistless truth damp’d all the audience round, 
 
 The base informer sicken’d at the sound; 
 
 Attentive courtiers conscious stood amazed, 
 
 Arid soldiers silent trembled as they gazed. 
 
 No smallest murmur of distaste arose, 
 
 Abash’d and vanquish’d seem’d the Church’s foes. 
 
 So, when like zeal their bosoms did inspire, » • 
 
 The Jewish martyrs walk’d unhurt in fire. 
 
 In this instance of integrity and firmness of mind, Mr. Wesley has 
 given us an unequivocal proof, that a person of High Church principles 
 may be a true friend to the Protestant cause, and the liberty of the sub¬ 
 ject. It is evident, that he as much disliked the arbitrary proceedings 
 of King James, as the religion which he endeavoured to introduce. 
 When the Revolution took place in 1688, Mr. Wesley most cordially 
 approved of it, and was the first who wrote in its defence. This work 
 he dedicated to Queen Mary,* who, in consequence of it, gave him the 
 living of Epworth in Lincolnshire, about the year 1693 ; and in 1723 he 
 was presented to the living of Wroote, in the same county, in addition to 
 Epworth. 
 
 Mr. Wesley held the living of Epworth upwards of forty years. His 
 abilities would have done him credit in a more conspicuous situation; 
 and had Queen Mary lived much longer, it is probable that he would 
 not have spent so great a part of his life in such an obscure corner of 
 the kingdom. In the beginning of the year 1705, he printed a poem on 
 the Battle of Blenheim ; with which the Duke of Marlborough was so 
 well pleased, that he made him chaplain to Colonel Lepelle’s regiment, 
 which was to stay in England some time. In consequence of the same 
 poem, a noble Lord sent for him to London, promising to procure him 
 a prebend. But, unhappily, he was at this time engaged in a contro¬ 
 versy with the Dissenters, who, in the first part of Queen Anne’s reign, 
 had a very powerful influence in both Houses of Parliament, and at 
 Court; and were then preparing to present a petition to the House of 
 
 * MS. paper? 
 
THE REV. JOHN WESLEV, 
 
 27 
 
 Lords, praying for justice against the authors of several pamphlets 
 written in opposition to them, and against Mr. Wesley in particular: but 
 they were dissuaded from taking this step by two members of that House. 
 They had, however, interest enough to hinder Mr. Wesley from obtain¬ 
 ing a prebend’s stall; and they soon also worked him out of the chaplain¬ 
 ship of the regiment, and brought several other very severe sufferings 
 upon him and his family. 
 
 I believe it was at this time, while residing in London, as Mr. J. 
 Wesley informed me, that he happened to go into a coffeehouse to 
 obtain some refreshment. There were some gentlemen in a box at the 
 other end of the room; one of whom, an officer of the Guards, swore 
 dreadfully. Mr. Wesley saw that he could not speak to him without 
 much difficulty; he therefore desired the waiter to bring him a glass of 
 water. When it was brought, he said aloud, “ Carry it to that gentle¬ 
 man in the red coat, and desire him to wash his mouth after his oaths.” 
 The officer rose up in a fury ; but the gentlemen in the box laid hold of 
 him, one of them crying out, “ Nay, Colonel! you gave the first offence. 
 You see the gentleman is a clergyman. You know it is an affront to 
 swear in his presence.” The officer was thus restrained, and Mr. 
 Wesley departed. 
 
 Some years afterwards, being again in London, and walking in St. 
 James’s Park, a gentleman joined him, who, after some conversation, 
 inquired if he recollected having seen him before ? Mr. Wesley replied 
 in the negative. The gentleman then recalled to his remembrance the 
 scene at the coffeehouse, and added, “ Since that time, Sir, I thank 
 God, I have feared an oath, and every thing that is offensive to the 
 Divine Majesty ; and as I have a perfect recollection of you, I rejoiced 
 at seeing you, and could not refrain from expressing my gratitude to 
 God and you.”—“ A word spoken in season , how good is it /” 
 
 As a Pastor, he was indefatigable in the duties of his office ; a constant 
 preacher; diligent in visiting the sick, and administering such advice as 
 their situations required; and attentive to the conduct of all who were 
 under his care, so that every one in his parish became an object of his 
 attention and concern. No strangers could settle there, but he presently 
 knew it, and made himself acquainted with them. We have a proof of 
 this from a letter he wrote to the Bishop of Lincoln, after being absent 
 from home a very short time.* “ After my return to Epworth,” says 
 he, “and looking a little among my people, I found there were two 
 strangers come hither, both of whom I have discovered to be Papists, 
 though they come to church; and I have hopes of making one or both 
 of them good members of the Church of England.” 
 
 But this conscientious regard to parochial duties, did not divert him 
 from literary pursuits. His favourite study seems to have been the 
 original Scriptures, in which he was indefatigable ; a practice which 
 must be commended in a minister of the Gospel, when joined with a 
 proper attention to practical duties. 
 
 The following extracts from two of his letters to his son, the late 
 Mr. John Wesley, will give some idea of his diligence in this respect; 
 and the second of them will show us his opinion of a subject on which 
 learned men have been much divided: 
 
 * Mr. C. Wesley’s Papers. 
 
28 
 
 THE ANCESTORS OF 
 
 “ January 26,1725. 
 
 “ I have some time since designed an edition of the Holy Bible in 
 octavo, in the Hebrew, Chaldee, Septuagint, and the Vulgate, and have 
 made some progress in it. What I desire of you on this article is,— 
 
 1. That you would immediately fall to work, and read diligently the 
 Hebrew text in the Polyglott, and collate it exactly with the Vulgate, 
 writing all, even the least variations or differences between them.— 
 
 2. To these I would have you add the Samaritan text in the last column 
 but one ; which is the very same with the Hebrew, except in some very 
 few places, differing only in the Samaritan character, which I think is 
 the true old Hebrew. In twelve months time, you will get through the 
 Pentateuch ; for I have done it four times the last year, and am going 
 over it the fifth, and collating the two Greek versions, the Alexandrian 
 and the Vatican, with what I canget of Symmachus and Theodotian,” &c. 
 
 Mr. John Wesley was in the twenty-second year of his age, not yet 
 ordained, nor had he attained any preferment in the University, when 
 he received this letter from his father. It gives a pleasing view of his 
 progress in biblical learning at this early period of life, and shows his 
 father’s confidence in his critical knowledge of the Hebrew Scriptures. 
 The second letter was written in 1731, and very clearly states the old 
 gentleman’s opinion of the translation of the Seventy, after a most labo¬ 
 rious examination of it. 
 
 “ I find in your letter an account of a learned friend you have, who 
 has a great veneration for the Septuagint, and thinks that in some instan¬ 
 ces it corrects the present Hebrew. I do not wonder that he is of that 
 mind; as it is likely he has read Vossius and other learned men, 
 who magnify this translation so as to depreciate the original. When I 
 first began to study the Scriptures in earnest, and had read it over 
 several times, I was inclined to the same opinion. What then increased 
 my respect for it was,—1. That I thought I found many texts in the 
 Scriptures more happily explained than in our own or other versions. 
 2. That many words and phrases in the New Testament, can hardly be 
 so well understood without having recourse to this translation. 3. That 
 both our Saviour and his Apostles so frequently quote it. These con¬ 
 siderations held me in a blind admiration of the Septuagint; and though 
 I did not esteem them absolutely infallible, yet I hardly dared to trust 
 my own eyes, or think they were frequently mistaken. But upon read¬ 
 ing this translation over very often, and comparing it verbatim with the 
 Hebrew, I was forced by plain evidence of fact to be of another mind. 
 That which led me to it was, some mistakes, (I think not less than a 
 thousand,) in places indifferent, either occasioned by the ambiguous 
 sense of some Hebrew words, or by the mistake of some letters, as 
 Daleth for Resh , and vice versa , which every one knows are very much 
 alike in the old Hebrew character. But what fully determined my 
 judgment was, that I found, or thought I found, very many places which 
 appeared purposely altered for no very justifiable reason. These at 
 last came so thick upon me in my daily reading, that I began to note 
 them down ; not a few instances of which you will see in the Disserta¬ 
 tion I shall send you in my next packet. I would have you communi¬ 
 cate it to your learned friend, with my compliments, earnestly desiring 
 him, as well as you, to peruse it with the greatest prejudice you can : 
 
THE KEV. JOHN WESLEY. 
 
 29 
 
 and alter you have thoroughly weighed the whole, as I think the subject 
 deserves, to make the strongest objections you are able against any 
 article of it, where you are not convinced by my observations. For I 
 should not deserve a friend, if I did not esteem those my best friends 
 who do their endeavours to set me right, 'where I may possibly be mis¬ 
 taken, especially in a matter of great moment.” 
 
 Mr. Wesley was a voluminous writer. His Latin Commentary on 
 the book of Job is a most elaborate performance; but the subject of 
 this book, and the language in which the commentary is written, are 
 but ill adapted to the generality of modem readers. As a poet, he has 
 been censured by Garth and others; though when he failed, it was, 
 • perhaps, as much owing to the difficulty of the subject as to a want of 
 poetical abilities. In an early edition of the Dunciad, he and Dr. Watts 
 were associated together, and involved in the same censure. But it is 
 well known that the earlier editions of this poem were all surreptitious, 
 in which the blanks were filled up by the mere caprice or envy of the 
 editors, without any regard to the intention of the author. Thus, in a 
 surreptitious edition printed in Ireland, the blank in the 104th verse of 
 the first book was filled up with Dryden instead of Dennis, which, no 
 doubt, was far enough from the intention of Mr. Pope. With the same 
 propriety and good judgment , in the surreptitious editions, the names 
 
 Wesley and Watts were inserted thus, W-ly, W-s, in the 126th 
 
 line of the same book; but they never appeared in any edition published 
 by Mr. Pope. The lines originally stood thus : 
 
 A Gothic Vatican! of Greece and Rome, 
 
 Well purged, and worthy Withers, Quarles, and Broome. 
 
 In a London edition of the Dunciad, printed in 1729, there is the 
 following note on the last of these lines, “ It was printed in the surrep¬ 
 titious editions, W-ly, W-s, who were persons eminent for good 
 
 life ; the one writ the Life of Christ in verse, the other some valuable 
 pieces of the lyric kind, on pious subjects. The line is here restored 
 according to its original.” 
 
 Of Mr. Wesley’s larger poetical performances, his son Samuel passes 
 the following candid and impartial judgment, in the elegy above men¬ 
 tioned : 
 
 Whate’er his strains, still glorious was his end, 
 
 Faith to assert and virtue to defend. 
 
 He sung how God the Saviour deign’d t’ expire, 
 
 With Vida’s piety, though not his fire; 
 
 Deduced his Maker’s praise from age to age, 
 
 Through the long annals of the sacred page. 
 
 Most of his smaller pieces are excellent. I shall insert the follow-* 
 mg, both for its intrinsic beauty, and as a specimen of his poetical 
 talents. 
 
 Vol. I. 
 
 o 
 
30 
 
 THE ANCESTORS OT 
 
 EUPOLIS’ HYMN TO THE CREATOR. 
 
 THE OCCASION. 
 
 Part of a (new) dialogue between Plato and Eupolis * the Poet, 
 The rest not extant . 
 
 Eupolis. —But is it not a little hard that you should banish all our 
 fraternity from your new commonwealth ? What hurt has father Homer 
 done, that you dismiss him among the rest ? 
 
 Plato. —-Certainly, the blind old gentleman lies with the best grace 
 in the world. But a lie, handsomely told, debauches the taste and 
 morals of a people. Besides, his tales of the gods are intolerable, and 
 derogate in the highest degree from the dignity of the Divine Nature. 
 
 Eupolis. —But do you really think that those faults are inseparable 
 from poetry ? May not the One Supreme be sung, without any inter¬ 
 mixture of them 1 
 
 Plato. —I must own, I hardly ever saw any thing of that nature. 
 But l shall be glad to see you, or any other, attempt and succeed in it. 
 On that condition I will gladly exempt you from the fate of your brother 
 poets. 
 
 Eupolis. —I am far from pretending to be a standard. But I will 
 do the best I can. 
 
 THE HYMN.f 
 
 Author of Being, Source of light, 
 
 With unfading beauties bright, 
 
 Fulness, goodness, rolling round 
 Thy own fair orb without a bound; 
 d Whether Thee thy suppliants call 
 Truth or Good, or One, or All, 
 
 Ei or Jao: Thee we hail. 
 
 Essence that can never fail, 
 
 Grecian or Barbaric name, 
 
 Thy steadfast being still the same. 
 
 Thee, when morning greets the skies. 
 
 With rosy cheeks and humid eyes 5 
 Thee, when sweet declining day 
 Sinks in purple waves away; 
 
 Thee will I sing, O parent Jove, 
 
 And teach the world to praise and love. 
 
 Yonder azure vault on high, 
 
 Yonder blue, low, liquid sky, 
 
 Earth, on its firm basis placed, 
 
 And with circling waves embraced, 
 
 * Eupolis was an Athenian. He is mentioned several times by Horace, and once by 
 Persius; and was in high estimation at Athens for his poetical compositions, though he 
 severely lashed the vices of the age he lived in. He was killed in an engagement at sea 
 between the Athenians and Lacedemonians, and his death was so much lamented at Athens, 
 that they made a law, that no poet should go to battle. He lived about four hundred years 
 before Christ. 
 
 f it has been disputed whether Mr. Wesley or his daughter, Mrs. Wright, (of whom I 
 shall speak hereafter,) was the writer of this poem. This dispute is of a very recent date, 
 and does not appear to have any real foundation. Many years ago, the Critical Reviewers 
 inserted some sarcasms against the poetry of the Methodists. Mr. John Wesley replied, 
 and sent this poem to them as a specimen. The Reviewers so far did honour to the speci¬ 
 men, as to insert it at large in their next number. Mr. Wesley always declared that it 
 was written by his father. 
 
THE REV. JOHN WESLEY, 
 
 31 
 
 All creating power confess, 
 
 All their mighty Maker bless. 
 
 Thou shak’st all nature with Thy nod, 
 
 Sea, earth, and air confess thee God: 
 
 Yet does Thy powerful hand sustain 
 Both earth and heaven, both firm and main. 
 
 Scarce can our daring thoughts arise 
 To Thy pavilion in the skies; 
 
 Nor can Plato’s self declare 
 The bliss, the joy, the rapture there. 
 
 Barren above Thou dost not reign, 
 
 But circled with a glorious train ; 
 
 The sons of God, the sons of light, 
 
 Ever joying in Thy sight; 
 
 (For Thee their silver harps are strung,) 
 
 Ever beauteous, ever young, 
 
 Angelic forms their voices raise, 
 
 And through heaven’s arch resound Thy praise 
 
 The feather’d souls that swim the air, 
 
 And bathe in liquid ether there, 
 
 The lark, precentor of the choir, 
 
 Leading them higher still and higher, 
 
 Listen and learn; th’ angelic notes 
 Repeating in their warbling throats. 
 
 And ere to soft repose they go, 
 
 Teach them to their lords below: 
 
 On the green turf their mossy nest, 
 
 The evening anthem swells their breast. 
 
 Thus like thy golden chain from high, 
 
 Thy praise unites the earth and sky. 
 
 Source of light, Thou bid’st the sun 
 On his burning axles run; 
 
 The stars like dust around him fly, 
 
 And strow the area of the sky. 
 
 He drives so swift his race above. 
 
 Mortals can’t perceive him move; 
 
 So smooth his course, oblique or straight. 
 
 Olympus shakes not «dth' his weight. 
 
 As the Queen of solemn Night 
 Fills at his vas« h er orbs of light, 
 
 Imparted lustre; thus we see 
 The solar virtue shines by Thee. 
 
 Eiresione,* we’ll no more 
 Imaginary power adore; 
 
 Since oil, and wool, and cheerful wine, 
 
 And life sustaining bread are Thine. 
 
 Thy herbage, O great Pan, sustains 
 The flocks that graze our Attic plains; 
 
 The olive, with fresh verdure crown’d, 
 
 Rises pregnant from the ground ; 
 
 At Thy command, it shoots and springs, 
 
 And a thousand blessings brings. 
 
 Minerva only is Thy mind, 
 
 Wisdom and bounty to mankind. 
 
 The fragrant thyme, the bloomy rose, 
 
 Herb and flower, and shrub that grows 
 On Thessalian Tempe’s plain, 
 
 Or where the rich Sabeans reign, 
 
 That treat the taste, or smell, or sight. 
 
 For food, or med’eine, or delight, 
 
 Planted by Thy parent care, 
 
 Spring and smile and flourish there. 
 
 * This word signifies a kind of garland composed of a branch of olive, wrapped about 
 with wool, and loaded with all kinds of fruits of the earth, as a token of peace and plenty. 
 The poet says, he will no more worship the imaginary power, supposed to be the giver of 
 these things: but the great Pan, the Creator, from whom they all proceed. 
 
THE ANCESTORS OF 
 
 O ye nurses of soft dreams, 
 
 Reedy brooks'and winding streams, 
 
 Or murmuring o’er the pebbles sheen, 
 
 Or sliding through the meadows green, 
 
 Or where through matted sedge you creep, 
 Traveling to your parent deep; 
 
 Sound His praise by whom you rose, 
 
 That Sea which neither ebbs nor flows. 
 
 O ye immortal woods and groves, 
 
 Which the enamour’d student loves; 
 Beneath whose venerable shade, 
 
 For thought and friendly converse made, 
 
 Famed Hecadem, old hero lies, 
 
 Whose shrine is shaded from the skies, 
 And through the gloom of silent night 
 Projects from far its trembling light; 
 
 You whose roots descend as low, 
 
 As high in air your branches grow ; 
 
 Your leafy arms to heaven extend, 
 
 Bend your heads, in homage bend; 
 
 Cedars and pines that wave above. 
 
 And the oak beloved of Jove. 
 
 Omen, monster, prodigy, 
 
 Or nothing are, or Jove, from Thee : 
 Whether various nature’s play, 
 
 Or she reversed Thy will obey; 
 
 And to rebel man declare 
 Famine, plague, or wasteful war. 
 
 Laugh, ye profane, who dare despise 
 The threat’ning vengeance of the skies, 
 Whilst the pious, on his guard, 
 Undismay’d, is still prepared: 
 
 Life or death, his mind’s at rest,’ 
 
 Since what Thou send’st must needs be best 
 
 No evil can from Thee proceed; 
 
 ’T is only suffer’d, not decreed. 
 
 Darkness k not from the sun. 
 
 Nor mount the shades till he is gone 
 Then does night obscene arise 
 From Erebus, and fill the skies; 
 
 Fantastic forms the air invade. 
 
 Daughters of nothing and of shade 
 
 Can we forget Thy guardian care, 
 
 Slow to punish, prone to spare ? 
 
 Thou break’st the haughty Persian’s pride, 
 That dared old ocean’s power deride; 
 Their shipwrecks strow’d th’ Eubean wave. 
 At Marathon they found a grave. 
 
 O ye blest Greeks, who there expired. 
 
 For Greece, with pious ardour fired ! 
 What shrines or altars shall we raise 
 To secure your endless praise ? 
 
 Or need we monuments supply, 
 
 To rescue what can never die ? 
 
 And yet a greater Hero far 
 (Unless great Socrates could err,) 
 
 Shall rise to bless some future day, 
 
 And teach to live, and teach to pray. 
 Come, unknown instructer, come! 
 
 Our leaping hearts shall make Thee room : 
 Thou with Jove our vows shall share. 
 
 Of Jove and Thee we are the care. 
 
 O Father, King, whose heavenly face 
 Shines serene on all Thy race, 
 
 We Thy magnificence adore, 
 
 And Thy well-known aid implore; 
 
 Nor vainly for thy help we call; 
 
 Nor can we want—for Thou art all 
 
THE REV. JOHN WESLEY. 
 
 33 
 
 This hymn may throw light on that passage of St. Paul, respecting 
 the heathen, Rom. i, 21, &c. “ When they knew God , they glorified 
 him not as God.— Wherefore God gave them up,” &c. Their polytheism 
 was a punishment consequent upon their apostasy from the true God. 
 
 Every good judge will readily allow that the author of these verses did 
 not want talents for poetry. But wherever we fix his standing in the scale 
 of learning and abilities, he still rises higher by genuine piety, and a 
 firm attachment to justice, mercy, and truth, in various trying situations 
 of life. His integrity was conspicuous, and his conduct uniform. As 
 he had chosen God and his service for his own portion, he also chose 
 the same for his children. When two of his sons, as we shall see, 
 were pursuing a course of piety at Oxford, which threw their future 
 prospects of preferment into a cloud not likely to be dissipated, he 
 encouraged them in it, choosing rather that he and his children should 
 suffer affliction with the people of God , than enjoy the pleasm'es of sin 
 for a season. Few men have been so diligent in the pastoral office as 
 he was; none perhaps more so. Though his income may be called 
 small, and his family large, he had still something to give to those in 
 distress. In conversation he was grave, yet instructive, lively, and full 
 of anecdote ; and this talent the late Mr. John Wesley possessed in a 
 high degree. His last moments were as conspicuous for resignation 
 and Christian fortitude, as his life had been for zeal and diligence. His 
 two sons, Mr. John and Charles Wesley, were both with him when he 
 died, and the latter has given the following interesting account of his 
 death, in a letter to his brother Samuel, dated April 30, 1735. 
 
 11 Dear Brother, —After all your desire of seeing my father alive, 
 you are at last assured you must see his face no more till he is raised in 
 incorruption. You have reason to envy us who could attend him in the 
 last stage of his illness. The few words he could utter I saved, and 
 hope never to forget. Some of them were, 1 Nothing is too much to 
 suffer for heaven. The weaker I am in body, the stronger and more 
 sensible support I feel from God. There is but a step between me and 
 death; to-morrow I would see you all with me round this table, that 
 we may once more drink of the cup of blessing, before we drink it new 
 in the kingdom of God. With desire have I desired to eat this passover 
 with you before I die.’ The morning he was to communicate, he was 
 so exceeding weak and full of pain, that he could not without the utmost 
 difficulty receive the elements, often repeating, ‘ Thou shakest me, thou 
 shakest me;’ but immediately after receiving, there followed the most 
 visible alteration. He appeared full of faith and peace, which extended 
 even to his body; for he was so much better, that we almost hoped he 
 would have recovered. The fear of death he entirely conquered, and 
 at last gave up his latest human desires—of finishing Job, paying his 
 debts, and seeing you. He often laid his hand upon my head, and said, 
 4 Be steady! The Christian Faith will surely revive in this kingdom; 
 you shall see it, though I shall not.’ To my sister Emily he said, 
 4 Do not be concerned at my death : God will then begin to manifest 
 himself to my family.’ When we were met about him, his usual .expres¬ 
 sion was, 4 Now let me hear you talk of heaven.’ On my asking him 
 whether he did not find himself worse, he replied, ‘ O my Charles, I 
 feel a great deal; God chastens me with strong pain, but I praise him 
 
THE ANCESTORS OT 
 
 34 
 
 for it, I thank him for it, I love him for it.’ On the 25th his voice tailed 
 him, and nature seemed entirely spent, when, on my brother’s asking, 
 whether he was not near heaven, he answered distinctly, and with the 
 most of hope and triumph that could be expressed in sounds, ‘ Yes, I 
 am.’ He spoke once more, just after my brother had used the com¬ 
 mendatory prayer; his last words were, ‘Now you have done all!’ 
 This was about half an hour after six, from which time till sunset, he 
 made signs of offering up himself, till my brother again having used the 
 commendatory prayer, the very moment it was finished, he expired. 
 His passage was so smooth and insensible, that notwithstanding the 
 stopping of his pulse, and ceasing of all sign of life and motion, we 
 continued over him a considerable time, in doubt whether the soul was 
 departed or not. My mother, who for several days before he died, 
 hardly ever went into his chamber but she was carried out again in a 
 fit, was far less shocked at the news than we expected, and told us 
 that now she was heard, in his having so easy a death, and in her being 
 strengthened so to bear it.” 
 
 It seems he received “ the witness of the Spirit ,” (which it is almost 
 certain he never believed for till then,) in this holy ordinance, and the 
 fruit evidently followed. He might have received it, as a penitent 
 sinner, “ believing in the Son of God , who was made sin for him ,” 
 before he attempted to teach others. But such was not the creed of 
 that day. This good man, therefore, like his excellent partner, laboured 
 in the fear of God, “ through a long legal night of nearly seventy years.” 
 It is remarkable also, that it was in the Lord’s Supper that the Divine 
 Witness was given to both, as we shall see by comparing this account 
 with that to be hereafter given of Mrs. S. Wesley. 
 
 It should not be omitted that the famous speech which was delivered 
 in the House of Lords by Dr. Sacheverel, in the reign of Queen Anne, 
 was composed by Mr. Samuel Wesley, as his son Mr. John Wesley 
 informs us, in his History of England. 
 
 We have thus seen two ministers of the Gospel die ; the one a Non¬ 
 conformist, and the other a High Churchman. As they approach 
 eternity, we see them dropping their singularities of opinion, and coa¬ 
 lescing, and becoming one in Christ Jesus. Animated with the same 
 spirit of devotion, they look up to God as their common Father, through 
 the same Mediator and Saviour ; they praise him for the same mercies; 
 and, looking forward to his kingdom and glory with the same humble 
 confidence, both triumph over death. They give satisfactory evidence, 
 that they were united to Christ, belonged to the same family, and were 
 heirs of the same heavenly inheritance, notwithstanding the external 
 differences in their mode of worship. These considerations should 
 teach us to be careful, not to overvalue those things wherein they 
 differed, nor to exalt the discriminating distinctions of parties into the 
 rank of fundamental doctrines of Christianity. 
 
I HE REV. JOHN WESLEY. 
 
 35 
 
 CHAPTER III. 
 
 MRS. SUSANNAH WESLEY, AND HER DAUGHTERS, 
 
 Mrs. Susannah Wesley, the Mother of the late Mr. John Wesley, 
 was the youngest daughter of Dr. Samuel Annesley, and a few years 
 younger than her husband. Being educated in a truly religious family, 
 she early imbibed a reverence for religion. Before she was thirteen 
 years old, she had examined the whole controversy between the Dis¬ 
 senters and the Established Church, and from that time became a 
 member of the Church of England. She afterwards examined the 
 evidences of natural and revealed religion with scrupulous attention, 
 and under every article set down the reasons which determined her to 
 believe it. Of these things she speaks thus, in a letter to her son, 
 Samuel Wesley, dated October 11th, 1709. 
 
 “ There is nothing I now desire to live for, but to do some small 
 service to my children; that, as I have brought them into the world, I 
 may, if it please God, be an instrument of doing good to their souls. 
 I had been several years collecting from my little reading, but chiefly 
 from my own observation and experience, some things which I hoped 
 might be useful to you all. I had begun to correct and form all into a 
 little manual; wherein I designed you should have seen what were the 
 particular reasons which prevailed on me to believe the being of a God, 
 and the grounds of natural* religion, together with the motives that 
 induced me to embrace the faith of Jesus Christ; under which was 
 comprehended my own private reasons for the truth of revealed religion. 
 And because I was educated among the Dissenters, and there was 
 something remarkable in my leaving them at so early an age, not being 
 full thirteen, I had drawn up an account of the whole transaction, under 
 which I had included the main of the controversy between them and the 
 Established Church, as far it had come to my knowledge ; and then 
 followed the reasons which had determined my judgment to the prefer¬ 
 ence of the Church of England. I had fairly transcribed a great part 
 of it, when you, writing to me for some directions about receiving the 
 sacrament, I began a short discourse on that subject, intending to send 
 them all together; but before I could finish my design, the flames con¬ 
 sumed both this and all my other writings.! I would have you, at your 
 leisure, begin to do something like this for yourself, and write down 
 what are the principles on which you build your faith; and though I 
 cannot possibly recover all I formerly wrote, yet I will gladly assist you 
 what I can, in explaining any difficulty that may occur.” 
 
 In one of her private meditations, she reckons the following among 
 the signal mercies which God had bestowed upon her. “ Bom in a 
 Christian country: early initiated and instructed in the first principles 
 of the Christian religion : good examples in parents and several of the 
 family : good books and ingenious conversation : preserved from ill 
 accidents, once from a violent death: married to a religious orthodox 
 
 * I believe there never was any such thing in the world, excepting only as it may mean 
 that which was not written. 
 
 + When theix house was burnt down, in February, 1709. 
 
86 
 
 THE ANCESTORS OF 
 
 man ; by him first drawn off from the Socinian heresy, and afterwards 
 confirmed and strengthened by Bishop Bull.”* 
 
 About the year 1700, she made a resolution to spend one hour morn¬ 
 ing and evening in private devotion, in prayer and meditation; and she 
 religiously kept it ever after, unless sickness hindered, or some abso¬ 
 lutely necessary business of her family obliged her to shorten the time. 
 If opportunity offered, she spent some time at noon in this religious and 
 profitable employment. She generally wrote down her thoughts on 
 different subjects at these times ; and great numbers of her meditations 
 have been preserved in her own handwriting. I shall select a few, and 
 make some extracts from others ; because they show us this excellent 
 woman in her most private retirement, conversing without disguise with 
 Him who knows the heart. 
 
 “ Noon. To know God only as a philosopher; to have the most 
 sublime and curious speculations concerning his essence, attributes, 
 and providence; to be able to demonstrate his Being from all or any of 
 the works of nature, and to discourse with the greatest propriety and 
 eloquence of his existence and operations ; will avail us nothing, unless 
 at the same time we know him experimentally ; unless the heart know’ 
 him to be its Supreme Good, its only happiness ; unless a man feel 
 and acknowledge that he can find no repose, no peace, no joy, but in 
 loving and being beloved by him, and does accordingly rest in him as 
 the centre of his being, the fountain of his pleasures, the origin of all 
 virtue and goodness, his light, his life, his strength, his all; in a word, 
 his Lord, his God. Thus let me ever know thee, O God!” 
 
 “ Evening. The mind of man is naturally so corrupted, and all 
 the powers thereof so weakened, that we cannot possibly aspire vigor¬ 
 ously towards God, or have any clear perception of spiritual'things, 
 without his assistance. Nothing less than the same Almighty power 
 that raised Jesus Christ from the dead, can raise our souls from the 
 death of sin to a life of holiness.—To know God experimentally is 
 altogether supernatural, and w4iat we can never attain to, but by the 
 merits and intercession of Jesus Christ, f By virtue of what he has 
 done and suffered, and is now doing in heaven for us, we obtain the 
 Holy Spirit, who is the best instructer, the most powerful teacher we 
 can possibly have; without whose agency, all other means of grace 
 would be ineffectual.—How evidently does the Holy Spirit concur with 
 the means of grace ! And how certainly does he assist and strengthen 
 the soul, if it be but sincere and hearty in its endeavours to avoid any 
 evil, or perform any good!—To have a good desire, a fervent aspiration 
 towards God, shall not pass unregarded. I have found by long expe¬ 
 rience, that it is of great use to accustom one’s self to enter into solemn 
 engagements with God against any particular sin; but then I would 
 have them never made for a longer time than from morning till night, 
 and from night till morning, that so the impression they make on the 
 mind may be always fresh and lively. This was many years tried with 
 good success, in the case of-. Glory be to thee, 0 Lord !” 
 
 u Morning. It is too common with me upon receiving any light, 
 or new supply of grace, to think, Now I have gained my point, and 
 
 * In the manuscript it stands thus, B. B. which I believe is intended for Bishop Bull. 
 
 f Though this pious woman could write thus clearly, she did not attain this true Christian 
 faith till many years after 
 
THE REV. JOHN WESLEY. 
 
 37 
 
 may say, * Soul, take thine easeby which means I think not of going 
 any farther ; or else fall into dejection of spirit, upon a groundless fear, 
 that I shall soon lose what I have gained, and in a little time be never 
 the better for it. Both these are sins. The first proceeds from immo¬ 
 derate love of present ease, and spiritual sloth : the other from want of 
 faith in the all-sufficiency of my Saviour. 
 
 “ Evening. If to esteem and to have the highest reverence for 
 Thee ; if constantly and sincerely to acknowledge Thee, the supreme, 
 the only desirable good, be to love Thee, I do love Thee! 
 
 “ If comparatively to despise and undervalue all the world contains, 
 which is esteemed great, fair, or good; if earnestly and constantly to 
 desire Thee, thy favour, thy acceptance, Thyself, rather than any or 
 all things thou hast created, be to love Thee, I do love Thee ! 
 
 “ If to rejoice in thy essential majesty and glory; if to feel a vital 
 joy o’erspread and cheer the heart at each perception of thy blessed¬ 
 ness, at every thought that thou art God; that all things are in thy 
 power; that there is none superior or equal to Thee, be to love Thee, 
 I do love Thee !” 
 
 Though Mrs. Wesley allotted two hours in the day for meditation 
 and prayer in private, no woman was ever more diligent in business, or 
 attentive to family affairs, than she was. Remarkable for method and 
 good arrangement both in her studies and business, she saved much 
 time, and kept her mind free from perplexity. She had nineteen chil¬ 
 dren, ten of whom, at least, grew up to be educated ; and this duty fell 
 upon her; and it was almost impossible for the children to have had a 
 better instructer. From several things which appear in her papers, it 
 seems to me that she had acquired some knowledge of the Latin and 
 Greek languages in her youth, though she never makes any pretensions 
 to it. She had studied human nature well, and knew how to adapt her 
 discourse either to youth or age ; and without this, no person is properly 
 qualified to instruct others. Her children were very early taught obe¬ 
 dience to their parents, and to wait their decision in every thing they 
 were to have or do. As soon as they could speak, they were taught 
 the Lord’s prayer, and made to repeat it at rising and bed-time con¬ 
 stantly. As they advanced, they were taught a short prayer for their 
 parents, and some collects; a short catechism; and some portion of 
 Scripture, as their memories could bear. They were early made to 
 distinguish the sabbath from other days; and were soon taught to be 
 still at family prayers, and to ask a blessing immediately after, which 
 they used to do by signs before they could kneel or speak. Her method 
 of teaching them to read was, I think, peculiar to herself, and deserves 
 to be noticed. I shall give it in her own words, in a letter to Mr. John 
 Wesley. “ None of them were taught to read till five years old, except 
 Kezzy, in whose case I was overruled; and she was more years in 
 learning, than any of the rest had been months. The way of teach¬ 
 ing was this: the day before a child began to learn, the house was 
 set in order, every one’s work appointed them, and a charge given that 
 none should come into the room from nine till twelve, or from two till 
 five, which were our school-hours. One day was allowed the child 
 wherein to learn its letters ; and each of them did in that time know all 
 its letters, great and small, except Molly and Nancy, who were a day 
 and a half before they knew them perfectly; for which I then thought 
 
 6 
 
38 
 
 THE ANCESTORS OF 
 
 them very dull: but the reason why I thought them so was, because 
 the rest learned them so readily, and your brother Samuel, who was 
 the first child I ever taught, learnt the alphabet in a few hours. He 
 was five years old on the 10th of February; the next day he began to 
 learn, and as soon as he knew the letters, began at the first chapter of 
 Genesis. He was taught to spell the first verse, then to read it over 
 and over till he could read it off hand without any hesitation ; so on to 
 the second, &c, till he took ten verses for a lesson, which he quickly 
 did. Easter fell low that year, and by Whitsuntide he could read a 
 chapter very well; for he read continually, and had such a prodigious 
 memory, that I cannot remember ever to have told him the same word 
 twice. What was yet stranger, any word he had learnt in his lesson, 
 he knew wherever he saw it, either in his Bible or any other book, by 
 which means he learnt very soon to read an English author well. 
 
 “ The same method was observed with them all. As soon as they 
 knew the letters, they were first put to spell, and read one line, then a 
 verse, never leaving till perfect in their lesson, were it shorter on longer. 
 So one or other continued reading at school-time without any intermis¬ 
 sion ; and before we left school, each child read what he had learnt 
 that morning; and ere we parted in the afternoon, what they had learned 
 that day.” 
 
 Mr. Wesley observes of his mother, that even she, as well as her 
 father and grandfather, her husband and three sons, had been, in her 
 measure, a Preacher of righteousness. As this is a remarkable cir¬ 
 cumstance in her life, and shows her zeal and steadiness in doing good, 
 I shall relate it a little more at large than Mr. Wesley has done, the 
 original letters being now before me. 
 
 Her husband usually attended the sittings of the Convocation; and 
 on these occasions was obliged to reside in London for a length of time 
 that was often injurious to his parish, and at an expense that was incon¬ 
 venient to himself and family. It was on this business, I apprehend, 
 that he spent so much time in London in the beginning of the year 1712. 
 During his absence, Mrs. Wesley formed a little meeting at her house bn 
 a Sunday evening, when she read a sermon, prayed, and conversed 
 with the people who came for this purpose. She acquainted her husband 
 of their meeting, who on account of the novelty and singularity of the 
 thing, made some objections against it. Her answer is dated the 6th 
 of February, 1712, in which she says, “ I heartily thank you for deal¬ 
 ing so plainly and faithfully with me in a matter of no common concern. 
 The main of your objections against our Sunday evening meetings, are, 
 first, that it will look particular; secondly, my sex ; and, lastly, your 
 being at present in a public station and character; to all which I shall 
 answer briefly. 
 
 “ As to its looking particular, I grant it does; and so does almost 
 every thing that is serioug, or that may any way advance the glory of 
 God, or the salvation of souls, if it be performed out of a pulpit, or in 
 the way of common conversation : because, in our corrupt age, the 
 utmost care and diligence have been used to banish all discourse of God 
 or spiritual concerns out of society; as if religion were never to appear 
 out of the closet, and we were to be ashamed of nothing so much as of 
 professing ourselves to be Christians. 
 
THE REV. JOHN WESLEY. t * 39 
 
 “ To your second, I reply, that, as I am a woman, so I am also 
 mistress of a large family. And though the superior charge of the souls 
 contained in it lies upon you, as head of the family, and as their minis¬ 
 ter, yet, in your absence, I cannot but look upon every soul you leave 
 under my care, as a talent committed to me under a trust by the great 
 Lord of all the families of heaven and earth; and if I am unfaithful to 
 Him or to you, in neglecting to improve these talents, how shall I 
 answer unto Him, when he shall command me to render an account of 
 my stewardship ? 
 
 “ As these, and other such like thoughts, made me at first take a 
 more than ordinary care of the souls of my children and servants ; so, 
 knowing that our most holy religion requires a strict observation of the 
 Lord’s day, and not thinking that we fully answered the end of the 
 institution by only going to church, but that likewise we were obliged 
 to fill up the intermediate spaces of that sacred time by other acts of 
 piety and devotion, I thought it my duty to spend some part of the day 
 in reading to, and instructing my family; especially in your absence, 
 when, having no afternoon service, we have so much leisure for such 
 exercises ; and such time I esteemed spent in a way more acceptable 
 to God, than if I had retired to my own private devotions. 
 
 Xi This was the beginning of my present practice: other people’s 
 coming in and joining with us, was purely accidental. Our lad told his 
 parents ; they first desired to be' admitted; then others who heard of it, 
 begged leave also; so our company increased to about thirty, and seldom 
 exceeded forty last winter; and why it increased since, I leave you to 
 judge, after you have read what follows. 
 
 “ Soon after you went to London, Emily found in your study the 
 account of the Danish Missionaries ; which, having never seen, I 
 ordered her to read to me. I was never, I think, more affected with 
 any thing than with the relation of their travels ; and was exceedingly 
 pleased with the noble design they were engaged in. Their labours 
 refreshed my soul beyond measure, and I could not forbear spending 
 a good part of that evening in praising* and adoring the Divine Good¬ 
 ness for inspiring those good men with such an ardent zeal for his 
 glory; that they were willing to hazard their lives, and all that is 
 esteemed dear to men in this world, to advance the honour of their 
 Master Jesus ! For several days, I could think or speak of little else. 
 At last, it came into my mind : Though I am not a man, nor a minister 
 of the Gospel, and so cannot be engaged in such a worthy employment 
 as they were ; yet, if my heart were sincerely devoted to God, and if I 
 were inspired with a true zeal for his glory, and did really desire the 
 salvation of souls, I might do somewhat more than I do. I thought I 
 might live in a more exemplary manner in some things; I might pray 
 more for the people, and speak with more warmth to those with whom 
 I have an opportunity of conversing. However, I resolved to begin 
 with my own children; and accordingly I proposed and observed the 
 following method : I take such a proportion of time as I can best spare 
 every night, to discourse with each child by itself, on something that 
 relates to its principal concerns. On Monday, I talk with Molly; on 
 Tuesday, with Hetty; Wednesday, with Nancy ; Thursday, with Jacky; 
 Friday, with Patty ; Saturday, with Charles ; and with Emily, and Suky 
 together on Sunday. 
 
40 
 
 THE ANCESTORS OF 
 
 “ With those few neighbours who then came to me, I discoursed 
 more freely and affectionately than before ; I chose the best and most 
 awakening sermons we had; and I spent more time with them in such 
 exercises. Since this, our company has increased every night; for I 
 dare deny none who ask admittance. Last Sunday, I believe we had 
 above Two Hundred, and yet many went away for want of room. 
 
 “ But I never durst positively presume to hope, that God would 
 make use of me as an instrument of doing good : The farthest I ever 
 durst go was, It may be ; who oan tell? With God all things are pos¬ 
 sible. I will resign myself to Him; or, as Herbert better expresses it, 
 
 Only, since God doth often make 
 Of lowly matter, for high uses meet, 
 
 I throw me at his feet; 
 
 There will I lie, until my Maker seek 
 
 For some mean stuff, whereon to show his skill, 
 
 Then is my time- 
 
 And thus I rested, without passing any reflection on myself, or forming 
 any judgment about the success or event of this undertaking. 
 
 “ Your third objection I leave to be answered by your own judgment. 
 We meet not upon any worldly design. We banish all temporal con¬ 
 cerns from our society; none is suffered to mingle any discourse about 
 them with our reading or singing. We keep close to the business of 
 the day; and as soon as it is over, they all go home. And where is 
 the harm of this? If I and my children went a visiting on Sunday 
 nights, or if we admitted of impertinent visits, as too many do who 
 think themselves good Christians, perhaps it would be thought no 
 scandalous practice, though in truth it would be so; therefore, why 
 should any reflect upon you, let your station be what it will, because 
 your wife endeavours to draw people to church, and to restrain them, 
 by reading and other persuasions, from their profanation of God’s most 
 holy day, I cannot conceive. But if any should be so mad as to do it, 
 I wish you would not regard it. For my part, I value no censure on 
 this account: I have long since shook hands with the world, and I 
 heartily wish l had never given them more reason to speak against me. 
 
 “ As for your proposal of letting some other person read, alas ! you 
 do not consider what a people these are. I do not think one man 
 among them could read a sermon without spelling a good part of it; 
 and how would that edify the rest? Nor has any of our family a voice 
 strong enough to be heard by such a number of people. 
 
 “ But there is one thing, about which I am much dissatisfied ; that 
 is, their being present at family prayers. I do not speak of any concern 
 I am under, barely because so many are present,—for those who have 
 the honour of speaking to the great and holy God, need not be ashamed 
 to speak before the whole world,—but because of my sex. I doubt, if 
 it be proper for me to present the prayers of the people to God. Last 
 Sunday I would fain have dismissed them before prayers ; but they 
 begged so earnestly to stay, I durst not deny them.” 
 
 In this, as in every other part of her conduct, Mrs. Wesley acted 
 upon principle, and from mature deliberation. No person, perhaps, 
 ever had a greater regard for the established order of the Church of 
 England than she had ; but she considered her conduct in this instance 
 as coinciding with the spirit and intention of that order—to reform the 
 
THE REV. JOHN WESLEY, 
 
 41 
 
 manners of the people, and to beget in them a reverence for the public 
 worship. But, though she was satisfied of the propriety of her own 
 conduct, she thought it her duty to abide by the decision of her husband. 
 He had already written to her on the subject: and though he made 
 some objections, yet, upon the whole, he seemed to approve of the 
 meeting. But Mr. Inman, the curate, and two or three of his compa? 
 nions, highly disapproved of it. and wrote to Mr. Wesley, complaining 
 heavily, calling it a conventicle, &c. These representations had such 
 an effect upon Mr. Wesley’s mind, that he wrote to his wife in a tone 
 of disapprobation which he had not used before. Her answer, which 
 is dated the 25th of February, is worthy of herself and of the cause in 
 which she was engaged. 
 
 “ Some few days since,” says she, 11 1 received a letter from you, 
 
 I suppose dated the 16th instant, which I made no great haste to 
 answer; because I judged it necessary for both of us to take some 
 time to consider, before you determine in a matter of such great import¬ 
 ance. I shall not inquire how it was possible that you should be pre¬ 
 vailed on, by the senseless clamours of two or three of the worst of 
 your parish, to condemn what you so very lately approved; but I shall 
 tell you my thoughts in as few words as possible. I do not hear of 
 more than,three or four persons who are against our meeting, of whom 
 Inman is the chief. He and Whitely, I believe, may call it a conven¬ 
 ticle ; but we hear no outcry here, nor has any one said a word against 
 it to me. And what does their calling it a conventicle signify 1 Does 
 it alter the nature of the thing 1 Or do you think, that what they say is 
 a sufficient reason to forbear a thing that has already done much good, 
 and, by the blessing of God, may do much more ? If its being called a 
 conventicle, by those who know in their conscience they misrepresent it, 
 did really make it one, what you say would be somewhat to the pur¬ 
 pose ; but it is plain, in fact, that this one thing has brought more people 
 to church, than ever any thing did in so short a time. We used not to 
 have above twenty or twenty-five at evening service, whereas now we 
 have between two and three hundred; which are more than ever came 
 before to hear Inman in the morning. 
 
 “ Besides the constant attendance on the public worship of God, our 
 meeting has wonderfully conciliated the minds of this people towards 
 us, so that we now live in the greatest amity imaginable ; and, what is 
 still better, they are very much reformed in their behaviour on the Lord’s 
 Day : and those who used to be playing in the streets now come to hear 
 a good sermon read, which is surely more acceptable to Almighty God. 
 
 “ Another reason for what I do .is, that I have no other way of con¬ 
 versing with this people, and therefore have no other way of doing them 
 good ; but, by this, I have an opportunity of exercising the greatest and 
 noblest charity, that is, charity to their souls. 
 
 “ Some families who seldom went to church, now go constantly; 
 and one person who has not been there for seven years, is now prevailed 
 upon to go with the rest. 
 
 “ There are many other good consequences of this meeting, which I 
 have not time to mention. Now, I beseech you, weigh all things in an 
 impartial balance : on the one side, the honour of Almighty God, the 
 doing much good to many souls, and the friendship of the best among 
 whom we live ; on the other, (if folly, impiety, and vanity may abide in 
 
42 
 
 THE ANCESTORS OF 
 
 the scale against so ponderous a weight,) the senseless objections oi a 
 few scandalous persons, laughing at us, and censuring us as precise 
 and hypocritical; and when you have duly considered all things, let me 
 . know your positive determination. 
 
 “ I need not tell you the consequences, if you determine to put an 
 end to our meeting. You may easily foresee what prejudices it may 
 raise in the minds of these people against Inman especially, who has had 
 so little wit as to speak publicly against it. I can now keep them to the 
 church; but if it be laid aside, I doubt they will never go to hear him 
 more, at least those who come from the lower end of the town; but if 
 this be continued till you return, which now will not be long, it may 
 please God that their hearts may be so changed by that time, that they 
 may love and delight in his public worship so as never to neglect it 
 more. 
 
 “ If you do, after all, think fit to dissolve this assembly, do not tell 
 me that you desire me to do it, for that will not satisfy my conscience ; 
 but send me your positive command , in such full and express terms, as 
 may absolve me from all guilt and punishment for neglecting this oppor¬ 
 tunity of doing good, when you and I shall appear before the great and 
 awful tribunal of our Lord Jesus Christ.” 
 
 Inman , the Curate mentioned above, was something of an original. 
 Upon Mr. Wesley’s return from London at one time, a conjplaint was 
 made concerning his Curate, “ that he preached nothing to his congre¬ 
 gation, except the duty of paying their debts, and behaving well among 
 their neighbours.” The complainants added, “ We think, Sir, there is 
 something more in religion than this.” Mr. Wesley replied, “ There 
 certainly is : I will hear him myself.” He accordingly sent for Inman , 
 and told him, that he wished him to preach the next Lord’s day, adding, 
 “ You could, I suppose, prepare a sermon upon any text that I should 
 give you.” The Curate replied, “ By all means, Sir.” “ Then,” said 
 Mr. Wesley, “ prepare a sermon on that text, Heb. xi, 6. ‘ Without 
 
 faith , it is impossible to please Him , i. e. God .’ ” When the time 
 arrived, Mr. Wesley read the prayers, and Inman ascended the pulpit. 
 He read the text with great solemnity, and thus began • “ It must be 
 confessed, Friends, that faith is a most excellent virtue ; and it produces 
 other virtues also. In particular it makes a man pay his debts as soon 
 as he can.”—He went on in this way, enforcing the common social 
 duties, for about a quarter of an hour, and then concluded. “ So,” said 
 Mr. J. Wesley to me, “ my father saw it was a lost case.”—I think 
 neither Mr. Southey, nor Bishop Lavington, would have entertained any 
 fear of this man becoming an Enthusiast. 
 
 Mrs. Wesley continued to discharge the duties of a wife and parent 
 with the greatest diligence and punctuality. The letters she wrote to 
 her sons, when at Oxford, and after they had left it, show her in the 
 most amiable light, both for knowledge and piety. In 1735, she lost 
 her husband, and afterwards divided her time between her children, till 
 about the year 1739 ; from which period, she resided chiefly in London. 
 
 It appears from all we have seen of Mrs. Wesley, that she was a 
 woman really devoted to God; but it does not appear that she had a 
 clear notion of justification, as distinct from sanctification. On the 
 contrary, she seems to have confounded them together; and this 
 hindered her from enjoying that full assurance of her state, and the 
 
THE 11EV. JOHN WESLEY. 
 
 43 
 
 peace and joy consequent upon it, which otherwise she would have had. 
 When her two sons, Mr. John and Charles Wesley, began to preach 
 the doctrine of justification by faith, in 1738, and many professed to be 
 so justified, and to know the time when this change in their state took 
 place, she mentions their notions as new, in a letter she wrote to her 
 son Samuel, in November this year ;* but she had not then conversed 
 with them on the subject, and therefore did not know what doctrines they 
 taught, except from report. It has indeed been said, that she 44 lived 
 long enough to deplore the extravagance of her sons and this asser¬ 
 tion was founded on the letter above mentioned. But the following ex¬ 
 tracts from three of her letters to Mr. Charles Wesley, will show us her 
 opinion of the doctrine and conduct of her sons, more clearly than any 
 thing which has yet appeared in print. 
 
 “ October 19, 1738. 
 
 44 It is with much pleasure I find your mind is somewhat easier than 
 formerly, and I heartily thank God for it. 4 The spirit of a man may 
 sustain his infirmity, but a wounded spirit who can bear V If this hath 
 been your case, it has been sad indeed. But blessed be God, who gave 
 you convictions of the evil of sin, as contrary to the purity of the Divine 
 nature, and the perfect goodness of his law! Blessed be God, who 
 showed you the necessity you were in of a Saviour to deliver you from 
 the power of sin and Satan, (for Christ will be no Saviour to such as see 
 not their need of one,) and directed you by faith to lay hold of that stu¬ 
 pendous mercy offered us by redeeming love ! Jesus is the only physi¬ 
 cian of souls ; his blood the only salve which can heal a wounded con¬ 
 science. It is not in wealth, or honour, or sensual pleasures, to relieve 
 a spirit heavy laden and weary of the burden of sin : These things have 
 power to increase our guilt, by alienating our hearts from God; but 
 none to make our peace with Him, to reconcile God to man, and man 
 to God, and to renew the union between the Divine and human nature. 
 —No, there is none but Christ, none but Christ, who is sufficient for 
 these things. But blessed be God, he is an all-sufficient Saviour ! And 
 blessed be his holy name, that thou hast found him a Saviour to thee, 
 my son ! Oh ! let us love him much, for we have much to be forgiven. 
 
 44 1 would gladly know what your notion is of justifying faith ; because 
 you speak of it as a thing you have but lately obtained.” 
 
 The second letter is dated December 6th, 1738. In it she says, 44 1 
 think you are fallen into an odd way of thinking. You say, that, till 
 within a few months, you had no spiritual life, nor any justifying faith. 
 Now this is, as if a man should affirm he was not alive in his infancy, 
 because when an infant, he did not know he was alive. All, then, that 
 I can gather from your letter is, that till a little while ago you were not 
 so well satisfied of your being a Christian as you are now. I heartily 
 rejoice that you have now attained to a strong and lively hope in God’s 
 mercy through Christ. Not that I can think you were totally without 
 saving faith before ; but it is one thing to have faith, # and another thing 
 to be sensible we Jiave it. Faith is a fruit of the Spirit, and is the gift 
 of God; but to feel, or be inwardly sensible, that we have true faith, 
 requires a farther operation of God’s Holy Spirit. You say you have 
 peace, but hot joy, in believing. Blessed be God for peace ; may this 
 
 * Printed in Dr. Priestley’s Collection. 
 
44 
 
 THE ANCESTORS OF 
 
 peace rest with you. Joy will follow, perhaps not very closely, but it 
 will follow faith and love. God’s promises are sealed to us, but not 
 dated. Therefore patiently attend his pleasure ; he will give you joy in 
 believing. Amen.” 
 
 The third letter is dated December 27th, 1739, after she had come 
 to reside chiefly in London. Here she enjoyed the conversation of 
 her sons alternately, the one being always in town while the other was 
 in the country. She now attended on their ministry, conversed with the 
 people of their Society, became more perfectly acquainted with their 
 whole doctrine, and seems heartily to have embraced it. Charles was 
 in Bristol when she wrote this letter to him. She observes, “ You 
 cannot more desire to see me, than I do to see you. Your brother,— 
 whom I shall henceforward call Son Wesley, since my dear Sam is gone 
 home,—has just been with me, and much revived my spirits. Indeed, 
 I have often found that he never speaks in my hearing, without my 
 receiving some spiritual benefit. But his visits are seldom and short; 
 for which I never blame him, because I know he is well employed ; and 
 blessed be God, he hath great success in his ministry. 
 
 “ But, my dear Charles, still I want either him or you. For, indeed, 
 in the most literal sense, I am become a little child, and want continual 
 succour. ‘ As iron sharpeneth iron, so doth the countenance of a man 
 his friend.’ I feel much comfort and support from religious conversa¬ 
 tion, when I can obtain it. Formerly I rejoiced in the absence of com¬ 
 pany : and found, the less I had of creature comforts, the more I had 
 from God. But alas ! I am fallen from that spiritual converse I once 
 enjoyed; and why is it so ? Because I want faith. God is an omni¬ 
 present unchangeable good, “ in whom is no variableness, neither sha¬ 
 dow of turning.” The fault is in myself; and I attribute all mistakes 
 in judgment, all errors in practice, to want of faith in the blessed Jesus. 
 O ! my dear, when I consider the dignity of his person, the perfection 
 of his purity, the greatness of his sufferings ; but above all, his boundless 
 love, I am astonished and utterly confounded I am lost in thought; I 
 fall into nothing before him! O how inexcusable is that person who 
 has knowledge of these things, and yet remains poor and low in faith 
 and love. I speak as one guilty in this matter.* 
 
 “ I have been prevented from finishing my letter. I complained I 
 had none to converse with me on spiritual things ; but for these several 
 days, I have had the conversation of many good Christians, who have 
 refreshed, in some measure, my fainting spirits. And though they 
 hindered my writing, yet it was a pleasing, and I. hope not an unprofit¬ 
 able, interruption they gave me. I hope we shall shortly speak face to 
 face ; and I shall then, if God permit, impart my thoughts more fully. 
 But then alas ! when you come, your brother leaves me. Yet that is 
 the will of God, in whose blessed service you are engaged ; who hath 
 hitherto blessed your labours, and preserved your persons. That he 
 may continue so to prosper your work, and protect you both from evil, 
 and give you strength and courage to preach the true gospel , in oppo¬ 
 sition to the united powers of evil men and evil angels, is the hearty 
 prayer of dear Charles, your loving mother, S. W.” 
 
 * She now began to feel the want of living faith. This conviction always precedes that 
 divine gift. 
 
THE REV. JOHN WESLEY, j 
 
 45 
 
 This letter gives full evidence that Mrs. Wesley cordially approved 
 of the conduct of her sons, and was animated with zeal for the success 
 of their labours. She continued in the most perfect harmony with them 
 till her death. Attending on their ministry, and walking in the light of 
 God’s countenance, she rejoiced in the blessed experience of the truths 
 she heard them preach.—An account of her happy death shall be given 
 in the proper place. 
 
 Mrs. Wesley had taken great pains with all her children, to furnish 
 their minds with useful knowledge, and to instil into them the principles 
 of religion and virtue. The daughters were by no means neglected; 
 they shared their mother’s care with the sons. Many of their letters 
 are now before me, in which there is much strong sense, lively wit, and 
 accurate language ; though they were written on common subjects, and 
 without any expectation that they would be preserved. Most of them 
 had a fine genius for poetry: But Mrs. Wright shone the brightest in 
 this walk of elegant amusement; and to her I shall chiefly confine my 
 observations, in speaking of the daughters of these venerable parents. 
 
 Mrs. Wright was her mother’s tenth or eleventh child; and it has 
 been said, that when she was eight years old, she could read the Greek 
 Testament. From her infancy she was gay and sprightly, and extremely 
 addicted to wit and humour. As she grew up, she indulged herself in 
 these dispositions so far, as to give great uneasiness to her parents. 
 About the year 1724, or the beginning of 1725, a gentleman, respecta¬ 
 ble both for his abilities and situation in life, paid his addresses to her, 
 and she had a sincere regard for him. But, from some circumstance, 
 he and her father disagreed, and the affair was broken off. From a 
 concurrence of circumstances in the end of the year 1725, she was 
 induced to marry a person not at all adapted to make her happy; being 
 rude in address, and much inferior to her in understanding: he also proved 
 an unkind husband. Her situation preyed upon her mind, her health 
 and strength gradually wasted away, and at length she sunk into a 
 degree of melancholy that made her truly wretched. Most of her verses 
 which have been preserved, are beautiful, and written in the true spirit 
 of poetry; but they are saddened with an air of deep distress. The 
 following address to her husband will give some notion of his character, 
 and show the true cause of her wretchedness. 
 
 MEHETABEL WRIGHT TO HER HUSBAND. 
 
 The ardent lover cannot find 
 A coldness in his fair unkind, 
 
 But blaming what he cannot hate 
 He mildly chides the dear ingrate; 
 
 And though despairing of relief. 
 
 In soft complaining vents his grief. 
 
 Then what should hinder but that I, 
 
 Impatient of my wrongs, may try, 
 
 By saddest, softest strains, to move 
 My wedded, latest, dearest love, 
 
 To throw his cold neglect aside. 
 
 And cheer once more his injured bride? 
 
 O thou ! whom sacred rites design’d 
 My guide and husband ever kind, 
 
 My sov’reign master, best, of friends. 
 
 On whom my earthly bliss depends! 
 
 If e’er thou didst in Hetty see 
 Aught fair, or good, or dear to thee., 
 
 7 
 
 VOL. I. 
 
46 
 
 THE RELATIVES Of 
 
 If gentle speech can ever move 
 The cold remains of former love; 
 
 Turn thee at last—my bosom ease, 
 
 Or tell me why I cease to please. 
 
 Is it because revolving years, 
 Heart-breaking sighs, and fruitless tears, 
 Have quite deprived this form of mine 
 Of all that once thou fanciedst fine ? 
 
 Ah no! what once allured thy sight 
 Is still in its meridian height; 
 
 These eyes their usual lustre show, 
 
 When uneclipsed by flowing wo. 
 
 Old age and wrinkles in this face 
 As yet could never find a place; 
 
 A youthful grace adorns the lines, 
 
 Where still the purple current shines. 
 
 Unless, by thy ungentle art, 
 
 It flies to aid my wretched heart: 
 
 Nor does this slighted bosom show 
 The thousand hours it spends in wo. 
 
 Or is it that, oppressed with care, 
 
 I stun with loud complaints thine ear, 
 
 And make thy home, for quiet meant, 
 
 The seat of noise and discontent ? 
 
 Oh no! those ears were ever free 
 . From matrimonial melody. 
 
 For though thine absence I lament, 
 
 When half the lonely night is spent; 
 
 Yet when the watch, or early mom, 
 
 Has brought me hopes of thy return, 
 
 I oft have wiped these watchful eyes, 
 Conceal’d my cares, and curb’d my sighs. 
 
 In spite of grief, to let thee see 
 I wore an endless smile for thee. 
 
 Had I not practised every art 
 T’ oblige, divert, and cheer thy heart, 
 
 To make me pleasing in thine eyes, 
 
 And turn thy home to paradise, 
 
 I had not ask’d. Why dost thou shun 
 These faithful arms, and eager run 
 To some*obscure unclean retreat, 
 
 With fierids incarnate glad to meet, 
 
 The vile companions of thy mirth, 
 
 The scum and refuse of the earth ? 
 
 Who, when inspired with beer, can grin 
 At witless oaths and jests obscene : 
 
 Till the most learned of the throng 
 Begins a tale of ten hours long, 
 
 Whilst thou in raptures, with stretch’d jaws, 
 Crownest each joke with loud applause! 
 
 Deprived of freedom, health, and ease, 
 And rivall’d by such things as these, 
 
 This latest effort will I try. 
 
 Or to regain thine heart, or die! 
 
 Soft as I am, I ’ll make thee see 
 I will not brook contempt from thee. 
 
 Then quit the shuffling, doubtful sense, 
 
 Nor hold me longer in suspense. 
 
 Unkind, ungrateful as thou art, 
 
 Say, must I ne’er regain thy heart ? 
 
 Must all attempts to please thee prove 
 Unable to regain thy love ? 
 
 If so, by truth itself I swear, 
 
 The sad reverse I cannot bear; 
 
 No rest, no pleasure will I see, 
 
 My whole of bliss is lost with thee. 
 
 I ’ll give all thought of patience o’er, 
 
 (A gift I never lost before,) 
 
THE REV. JOHN WESLEY, 
 
 47 
 
 Indulge at once my rage and grief, 
 
 Mourn obstinate, disdain relief; 
 
 And call that wretch my mortal foe, 
 
 Who tries to mitigate my wo; 
 
 Till life, on terms severe as these, 
 
 Shall, ebbing, leave my heart at ease 
 To thee thy liberty restore, 
 
 To laugh when Hetty is no more. 
 
 The following beautiful lines seem to have been an extempore effu¬ 
 sion, poured out from the fulness of her heart on the occasion, and 
 sharpened with the keen distress of her hopeless situation. 
 
 ADDRESS TO HER DYING INFANT,* SEPTEMBER, 1728 , 
 
 Tender softness ! infant mild ! 
 
 Perfect, sweetest, loveliest child! 
 
 Transient lustre ! beauteous clay! 
 
 Smiling wonder of a day! 
 
 Ere the last convulsive start 
 Rend thy unresisting heart; 
 
 Ere the long enduring swoon 
 Weigh thy precious eyelids down; 
 
 Ah, regard a mother’s moan; 
 
 Anguish deeper than thy own ! 
 
 Fairest eyes, whose dawning light 
 Late with rapture bless’d my sight: 
 
 Ere your orbs extinguish’d be, 
 
 Bend their trembling beams on me ! 
 
 Drooping sweetness! verdant flower' 
 
 Blooming, with’ring in an hour ! 
 
 Ere thy gentle breast sustains 
 Latest, fiercest, mortal pains, 
 
 Hear a suppliant.! let me be 
 Partner in thy destiny ! 
 
 That whene’er the fatal cloud 
 Must thy radiant temples shroud : 
 
 When deadly damps (impending now) 
 
 Shall hover round thy destined brow : 
 
 Diffusive may their influence be, 
 
 And with the blossom blast the tree ! 
 
 In this state of mind, and declining fast in health, she wrote the 
 following Epitaph for herself:— # 
 
 Destined, while living, to sustain 
 An equal share of grief and pain ! 
 
 All various ills of human race 
 Within this breast had once a place. 
 
 Without complaint, she leam’d to bear 
 A living death, a long despair; 
 
 Till hard oppress’d by adverse fate, 
 
 O’ercharged, she sunk beneath the weight, 
 
 And to this peaceful tomb retired, 
 
 So much esteem’d, so long desired ! 
 
 The painful mortal conflict’s o’er; 
 
 A broken heart can bleed no more ! 
 
 Mrs. Wright, however, lived many years after this; and at length 
 true religion coming to her aid, soothed the anguish of her mind, and 
 gave her peace, though she never recovered her health. 
 
 The first religious letter she wrote to Mr. Wesley was in 1743 : She 
 says, “ Some years ago I told my brother Charles I could not be of his 
 
 * The child died the third day after it was bom . — Private Papers . 
 
48 
 
 THE RELATIVES OF 
 
 way of thinking then, but that, if ever I was, I would as freely own it. 
 After I was convinced of sin—and of your opinion as far as I had exa¬ 
 mined your principles, I still forbore declaring my sentiments so openly 
 as I had inclination to do, fearing I should relapse into my former state. 
 When I was delivered from this fear, and had a blessed hope, that he 
 who had begun would finish his work, I never confessed so fully as I 
 ought, how entirely I was of your mind, because I was taxed with 
 insincerity and hypocrisy whenever I opened my mouth in favour of 
 religion, or owned how great things God had done for me. This dis¬ 
 couraged me utterly, and prevented me from making my change as 
 public as my folly and vanity had formerly been. But now my health 
 is gone, I cannot be easy without declaring that I have long desired to 
 know but one thing , that is, Jesus Christ and him crucified; and this 
 desire prevails above all others. And though I am cut off from all 
 human help or ministry, I am not without assistance; though I have 
 no spiritual friend, nor ever had one yet, except perhaps once in a year 
 or two, when I have seen one of my brothers, or some other religious 
 person, by stealth: yet (no thanks to me!) I am enabled to seek hinl 
 still, and to be satisfied with nothing less than God, in whose presence 
 I affirm this truth. I dare not desire health, only patience, resignation, 
 and the spirit of an healthful mind. I have been so long weak, that I 
 know not how long my trial may last; but I have a firm persuasion and 
 blessed hope (though no full assurance) that in the country I am going 
 to, I shall not sing hallelujah, and holy, holy, holy, without com¬ 
 pany, as I have done in this. Dear brother, I am unused to speak or 
 write on these things; I only speak my plain thoughts as they occur. 
 Adieu! If you have time from better business to send a like to Stan- 
 more, so great a comfort would be as welcome as it is wanted.” 
 
 In July 1744, she wrote to her brother from Bristol, where it seems 
 she then resided, at least for some time. She speaks of herself in the 
 most humiliating terms. She highly commends the Christian friendship 
 of Mrs. Vigor, Miss Stafford, and some others. She now enjoyed the 
 means of grace, and the benefit of conversation with the people of the 
 Society, and continued to grow in grace and in the knowledge of our 
 Lord and Saviour Jesus Ch^st. 
 
 Mrs. Wright persevered in a religious course of life, patient in her 
 sufferings, resigned to her weakness, and waiting for full salvation in a 
 deliverance from this mortal state, till 1751. In March this year, Mr. 
 Charles Wesley speaks thus of her:—“ Prayed by my sister Wright, a 
 gracious, tender, trembling soul; a bruised reed, which the Lord will 
 not break.” She died on the 21st of the same month, and Mr. Charles 
 preached her funeral sermon. He observes, that he had sweet fellow¬ 
 ship with her in explaining those words, “ Thy sun shall no more go 
 down, neither shall thy moon withdraiv itself; for the Lord shall be 
 thine everlasting light , and the days of thy mourning shall be ended.” 
 He adds, “ All present seemed partakers both of my sorrow and my joy.” 
 
 From this authentic account of Mrs. Wright, taken from original 
 letters, we may correct an error of Mr. Duncombe concerning her. 
 This gentleman has insinuated in his Feminead , that her pungent distress 
 and gloomy despair originated’from mistaken and superstitious views of 
 religion : It appears, on the contrary, that they arose from a very different 
 
THE REV. JOHN WESLEY. 
 
 49 
 
 cause, and that religion restored her to peace and happiness ; and indeed 
 it was the only thing that could do it. Mr. Buncombe’s words are. 
 
 But ah! why heaves my breast this pensive sigh ? 
 
 Why starts this tear unbidden from my eye ? 
 
 What breast from sighs, what eye from tears refrains, 
 
 When sweetly mournful, hapless Wright complains? 
 
 And who but grieves to see her gen’rous mind, 
 
 For nobler views and worthier guests design’d, 
 
 Amidst the hateful form of black despair, 
 
 Wan with the gloom of superstitious care ? 
 
 In pity-moving lays, with earnest cries, 
 
 She called on Heaven to close her weary eyes; 
 
 And long on earth, by heartfelt woes opprest, 
 
 Was borne by friendly death to welcome rest.* 
 
 It is grievous to see authors, whose works are likely to be read, take 
 every opportunity to dress out religion in the most ugly forms they can 
 invent, and even attributing to it those calamities of life which religion 
 alone is able to alleviate and redress. 
 
 The following among other poetical compositions, were written by 
 Mrs. Wright; but at what period of her life, is uncertain. 
 
 TO THE MEMORY OF HER UNCLE, A PHYSICIAN,f WHO DIED IN 1737.J 
 
 How can the muse attempt the string, 
 
 Forsaken by her guardian power ? 
 
 Ah me! that she survives to sing 
 Her friend and patron now no more ! 
 
 Yet private grief she might suppress, 
 
 Since Clio bears no selfish mind; 
 
 But oh! she mourns to wild excess 
 The friend and patron of mankind. 
 
 Alas ! the sovereign healing art, 
 
 Which rescued thousands from the grave, 
 
 Unaided left the gentlest heart, 
 
 Nor could its skilful master save. 
 
 Who shall the helpless sex sustain, 
 
 Now Varo’s lenient hand is gone, 
 
 Which knew so well to soften pain, 
 
 And ward all dangers but his own. 
 
 His darling Muse, his Clio dear, 
 
 Whom first his favour raised to fame, 
 
 His gentle voice vouchsafed to cheer; 
 
 His art upheld her .lender frame. 
 
 Pale envy durst not show her teeth ; 
 
 Above contempt she gaily shone 
 Chief favourite, till the hand of death 
 Endangered both by striking one. 
 
 Perceiving well, devoid of fear, 
 
 His latest fatal conflict nigh, 
 
 Reclined on her he held most dear, 
 
 Whose breast received his parting sigh ; . 
 
 With every art and grace adorn’d, 
 
 By man admired, by heaven approved, 
 
 Good Varo died—applauded, mourn’d, 
 
 And honour’d by the Muse he loved. 
 
 * See Christian Mag. vol. iii, p. 523. f Ibid. p. 284. 
 iMr. Charles Wesley’s Journal. 
 
50 
 
 THE RELATIVES OF 
 
 TO THE MEMORY OF HER SISTER, MRS. WHITELAMB, WHO DIED IN CHILDBED, ABOUT 
 A YEAR AFTER HER MARRIAGE. 
 
 If happy spirits are allow’d to know, 
 
 And hover round what once they loved below, 
 
 Maria, gentlest excellence, attend 
 
 To one who glories to have call’d thee friend ! 
 
 Remote in merit, though alLed in blood, 
 
 Though worthless 1, and thou divinely good, 
 
 Accept, dear shade, from me these artless lays, 
 
 Who never durst unjustly blame dr praise. 
 
 With business and devotion never cloy’d, 
 
 No moment of thy life pass’d unemploy’d : 
 
 Well-natured mirth, matured discretion join’d, 
 
 Constant attendants on the virtuous mind : 
 
 Ah me! that heaven has from this bosom tom 
 The dearest friend whom I must ever mourn, 
 
 Ere Stella could discharge the smallest part 
 Of what she owed to such immense desert. 
 
 Pleasing thy face and form, tho’ heaven confined 
 To scanty limits thy extensive mind; 
 
 Witness the taintless lustre of thy skin, 
 
 Bright emblem of the brighter soul within; 
 
 That soul which, easy, unaffected, mild, 
 
 Through jetty eyes with pleasing sweetness smiled. 
 
 To soundest prudence, life’s unerring guide i 
 To love sincere, religion void of pride; 
 
 To friendship, perfect in a female mind, 
 
 Which I can never hope again to find; 
 
 To mirth, the balm of care, from lightness free: 
 
 To steadfast truth, unwearied industry:— 
 
 To every charm and grace, comprised in you, 
 
 Sister and friend, a long and last adieu. 
 
 A FAREWELL TO THE WORLD. 
 
 While sickness rends this tenement of clay, 
 
 The approaching change with pleasure I survey, 
 O’erjoyed to reach the goal with eager pace, 
 
 Ere my slow life has measured half its race. 
 
 No longer shall 1 bear, my friends to please, 
 
 The hard constraint of seeming much at ease : 
 Wearing an outward smile, a look serene, 
 
 While piercing racks and tortures lurk within. 
 
 Yet let me not, ungrateful to my God, 
 
 Record the evil, and forget the good ; 
 
 For both l humble adoration pay, 
 
 And bless the power who gives and takes away: 
 
 Long shall my faithful memory retain. 
 
 And oft recall each interval of pam. 
 
 Nay, to high Heaven for greater gifts I bend, 
 
 Health I’ve enjoy’d, and I had once a friend. 
 
 Our labour sweet, if labour it may seem, - 
 Allow’d the sportive and instructive scene : 
 
 Yet here no lewd or useless wit was found, 
 
 We poised the wav’ring sail with ballast sound. 
 Learning here placed her richer stores in view, 
 
 Or, wing’d with love, the minutes gayly flew. 
 
 Nay, yet sublimer joys our bosoms proved, 
 
 Divine benevolence, by heaven beloved : 
 
 Wan meagre forms, tom from impending death, 
 Exulting, bless’d us with reviving breath. 
 
 The shiv’ring wretch we clothed, the mourner cheer’d. 
 And sickness ceased to groan when we appeared. 
 Unask’d, our care assists with tender art 
 Their bodies, nor neglects th’ immortal part 
 
THE REV. JOHN WESLEY. 
 
 51 
 
 Sometimes in shades impierced by Cynthia’s beam, 
 
 Whose lustre glimmer’d on the dimpled stream, 
 
 We led the sprightly dance through sylvan scenes, 
 
 Or tripp’d like fairies o’er the level greens: 
 
 In ev’ry breast a gen’rous fervour glows, 
 
 Soft bliss, which innocence alone bestows! 
 
 From fragrant herbage, deck’d with pearly dews, 
 
 And flow’rets of a thousand various hues, 
 
 By wafting gales the mingling odours fly, 
 
 And round our heads in whisp’ring breezes sigh. 
 
 Whole nature seems to heighten and improve 
 The holier hours of innocence and love. 
 
 Youth, wit, good-nature, candour, sense, combined— 
 
 To serve, delight, and civilize mankind : 
 
 In wisdom’s lore we ev’ry heart engage, 
 
 And triumph to restore the golden age! 
 
 Now close the blissful scene exhausted Muse, 
 
 The latest blissful scene which thou shalt choose 1 
 Satiate with life, what joys for me remain, 
 
 Save one dear wish, to balance ev’ry pain? 
 
 To bow my head, with grief and toil opprest, 
 
 Till borne by angel-bands to everlasting rest. 
 
 Mr. John Wesley subjoins to this poem the following note : “ It is 
 but justice to her memory to observe, that she was at rest before she 
 went hence ; being for some years a witness of that rest which remains, 
 even here, for the people of God.” 
 
 Dr. Whitehead, in his Memoirs of the family, observes, Miss Kezzy 
 Wesley was addressed by Mr. Hall, a young gentleman of a good 
 understanding, agreeable in his person, and engaging in his address. 
 He was entered at Lincoln College as Mr. Wesley’s pupil, on the 22d 
 of January, 1731; but Mr. Wesley was totally ignorant of his addresses 
 tcf his sister.* Mr. Hall entered into Orders while he was at Oxford; 
 and though most of the family thought highly of him in every respect 
 as a religious character, yet Samuel Wesley strongly doubted his sin¬ 
 cerity. Mr. John Wesley believed him sincere and pious; but, in a 
 letter written to his mother, when Mr. Hall was at Oxford, he speaks 
 of him as highly enthusiastic and superstitious. After he.had gained 
 the affections of the young lady, he quitted her, and paid his addresses to 
 her elder sister. The family opposed this conduct with great vehemence, 
 especially the three brothers. But the marriage, notwithstanding, took 
 place, and the future conduct of Mr. Hall by no means corresponded to 
 the expectations they at first formed of him. After some years, he quitted 
 his wife, having had ten children by her, and afterwards lived in the most 
 loose and scandalous manner. Mrs. Hall bore her trials with remarkable 
 patience and resignation. Indeed, in this respect, she was a pattern to 
 all Christians ; for I do not remember, that I ever heard her speak ill of 
 any person, whatever injuries she might have received.—Miss Kezzy 
 Wesley died on the 9th of March 1741, and Mr. Charles gives the 
 following account of her death in a letter to his brother : 
 
 ‘‘Yesterday morning, sister Kezzy died in the Lord Jesus. He 
 finished his work, and cut it short in mercy. Full of thankfulness, 
 resignation, and love, without pain or trouble, she commended her spirit 
 into the hands of Jesus, and fell asleep.” 
 
 % 
 
 * This appears from a letter Mr. Wesley wrote to Mr. Hall, in which he mentions this 
 circumstance. 
 
52 
 
 THE RELATIVES OF 
 
 Miss Wesley, the only daughter of Mr. Charles Wesley, in a letter 
 to Mr. Watson, the able defender of Mr. Wesley’s character against 
 the puerile attacks of Mr. Southey, observes, 44 I wish to correct an error 
 into which Dr. Whitehead and Mr. Ilampson have fallen, from whom 
 Southey , I presume, has taken it, respecting my beloved aunt Hall, as 
 it is not generally known to be false. Mr. Hall first courted her when 
 she lived with her unci e, Matthew Wesley , in London; this was unknown 
 to the family at that time. He then paid his addresses to Kezia; and 
 when the match was fixed, he returned to Martha , whose affections he 
 had won, and married her against the expostulations of her brothers. 
 Had not this been the fact, my good grandmother would have strenu¬ 
 ously opposed the match. I had this account from my aunt herself, 
 and mentioned it to my father, who said, 4 He knew, that she always 
 justified herself from the circumstance of first love; but she ought not 
 to have taken him.’ Kezia lived four years after, and it certainly was 
 not from any thing she suffered on this account that she died.” 
 
 A letter now lying before me in Mrs. Hall’s own hand, to Mr. John 
 Wesley, dated June the 26th, 1743, shows that she had not even then 
 the same opinion of her husband that her brothers had. She observes, 
 44 Doubtless you knew that I should be much concerned at what you 
 said respecting Mr. Hall. I don’t know whether I know certainly what 
 you mean by his new gospel or no, but I suppose I may guess at it. I 
 have long thought, I do still think him, a servant of Christ. How then 
 could it be, that he should not be kept, at least from dangerous ^rrors ? 
 I know that you are ready to answer me, nay, indeed, I can answer 
 myself, that it must be from some unfaithfulness or other.—And now 
 immediately come the false Moravians to my mind. For if he should 
 be so unhappy as to fall into any or ever so many dangerous errors, I must 
 lay them all at their door, who transformed themselves into angels of light 
 to seduce him from that apostolic church in which he was baptized, and 
 in which he was called to the honour of being not only a member, but a 
 priest. O that he might, as you say, find them out!” 
 
 Love hopeth all things. I was well acquainted with Mrs. Hall, and 
 could answer for her sincerity ; but certainly the facts were strong 
 against her unhappy husband. Mr. Wesley, hov/ever, hoped that, before 
 he went hence, 44 God gave him repentance unto life.” 
 
 That Mrs. Hall at this time enjoyed the faith of the gospel , is evident 
 from a passage in the same letter. She observes, “ I have indeed that 
 blessed peace which passeth all understanding, and have had such 
 remarkable promises so particularly applied to me, that I stand asto¬ 
 nished at the goodness of God, supplying in so wonderful a manner the 
 loss of parents, children, and friends to me. One day at church, those 
 words (which I had never taken notice of before,) were given me in 
 such a remarkable manner as I believe you understand: 4 As a bride¬ 
 groom rejoiceth over his bride , so shall the Lord thy God rejoice over 
 thee.’ I am ashamed that I should love so little, having so much for¬ 
 given, and such constant blessings.”—Mrs. Hall was a woman of a 
 remarkably strong understanding. We see, however, that she also 
 became an enthusiast! She now enjoys the happy fruits of it. 
 
 In addition to the above, I have to add some interesting particulars 
 from a letter of Miss Kezzy Wesley, now lying before me, to her brother 
 John. It is dated June 16th, 1734. 
 
THE REV. JOHN WESLEY. 
 
 b'6 
 
 “ Dear Brother, —I intended not to write till I could give you an 
 account of Mr. Hall’s affair; but it is needless, because I believe he 
 won’t do any thing without your approbation. I am entirely of your 
 opinion, that w^ ought to ‘ endeavour after perfect resignationand I 
 have learned to practise this duty in one particular, which I think is of 
 the greatest importance in life, viz. marriage. I am as indifferent as it 
 is lawful for any person to be, whether I ever change my state or not, 
 because I think a single life is the more excellent way ; and there are 
 also several reasons, why I rather desire to continue as I am. One is, 
 because I desire to be entirely disengaged from the world ; but the chief 
 is, I am so well apprised of the great duty a wife owes to her husband, 
 that I think it is almost impossible that she should ever discharge it as 
 she ought. But I can scarce say I have the liberty of choosing, for my 
 relations are continually soliciting me to marry.—I shall endeavour to 
 be as resigned and cheerful as possible to whatever God is pleased to 
 ordain for me.” 
 
 It will not much surprise the sensible reader, that this courtship should 
 not end happily. Mr. Hall was a man of strong passions, as was too 
 fully proved in his after life. We cannot wonder, therefore, that he 
 should grow weary of a suit, the object of which was, in every respect, 
 so unlike the suitor. 
 
 I had written the above account, more than a year before I saw Dr. 
 Clarke’s “ Memoirs of the Wesley Family,” in which the subject of 
 Mrs. Hall’s marriage is largely considered. I believe no person now 
 alive, excepting only her nearest relatives, was so intimately acquainted 
 with Mrs. Hall as I was. To all that is said of her excellent under¬ 
 standing and temper, and her most blameless life, I heartily subscribe. 
 
 * But Mrs. Hall did not speak of her marriage quite as the respectable 
 Biographer of her family does. That it would be inexcusably wrong for 
 Miss Kezzy Wesley to .have accepted Mr. Hall, after she knew his 
 previous engagement to her sister, even if he had desired it, she knew 
 and felt, and so did every one of the family. But, I believe, Mrs. Hall 
 was convinced for many years, that her brothers were so far right, that 
 for both sisters to have refused him, after he had manifested such a 
 want of principle and honour, would have been, at least, the more excel - 
 lent way. I write to maintain the faith of the Gospel , which alone over- 
 comes the world, and purifies the heart , and without which these fruits 
 cannot be. Mrs. Hall, at that time, had only the faith common to all 
 the family. Can we expect to find that high and constant self-denial 
 which the Gospel inculcates, where “ righteousness, peace, and joy in 
 the Holy Ghost,” are unknown ? No, we ought not. The conflicts, and 
 the halting obedience, described in the seventh chapter of the Epistle to 
 the Romans, (under which her excellent brothers so long groaned,) is a 
 description given by the Holy Spirit of God of the real state even of the 
 most sincere of such believers. I believe, if, before her marriage she 
 had obtained the faith which she describes in her letter to her brother, 
 inserted above, and which was her support during her suffering life, she 
 would have acted a very different part. No person can dispute the 
 prior claim of Martha ; yet that claim, I still think, with Mr. Wesley, 
 ought to have been disclaimed. But Martha’s affections were engaged; 
 Kezzy’s were not. The marriage which took place was, wi% respect 
 to her, a deliverance. 
 
 VOL. I. 
 
 8 
 
54 
 
 THE RELATIVES OF 
 
 The indulgence of Mr. Hall’s vicious propensities led him at length 
 to glory in his shame. He would talk, with apparent ease, to his chaste 
 wife, concerning his concubines! He would tell her that she was his 
 carnal wife, but they were his spiritual wives ! for he had taught them 
 to despise all sober scriptural religion, and to talk as enthusiastically and 
 as corruptly as himself. At length he broke all the bands, and retired, 
 not to Ireland , but to the West Indies, taking his chief favourite with 
 him. She was a remarkable woman; and appears to have had more 
 personal courage than her wretched keeper. In an assault on the house 
 in which they lived, by a black banditti, she seized a large pewter vessel, 
 and standing at the turning of the stairs which led to their apartment, 
 she knocked the assailants down, in succession, as they approached, 
 and maintained the post till succour arrived, and dispersed the villains. 
 
 He continued his connexion with this wretched woman till she died ; 
 ancTthen returned to England, weak, and in some degree humbled. 
 Mrs. Hall, bound, as she most conscientiously thought herself, by her 
 original vows, received him with her usual equanimity, and showed him 
 every kind and charitable attention till his death. Mr. John Wesley, the 
 most charitable of men, gives the following account of the closing scene: 
 
 u I came to Bristol just time enough, not to see, but to bury, poor 
 Mr. Hall, my brother-in-law, who died on Wednesday morning, January 
 6, 1776, I trust in peace; for God had given him deep repentance. 
 Such another monument of Divine mercy, considering how low he had 
 fallen, and from what heights of holiness, I have not seen, no not in 
 seventy years . I had designed to have visited him in the morning. but 
 he did not stay for my coming. It is enough, if, after all his wanderings, 
 we meet again in Abraham’s bosom.” Journal, vol. v, p. 177. 
 
 Mrs. Hall survived all her brothers and sisters, and died in peace, £ 
 July 12th, 1791. r 
 
 CHAPTER IV. 
 
 THE REV. SAMUEL WESLEY, JUNIOR. 
 
 Samuel Wesley, M. A., son of Samuel and Susannah Wesley, was 
 bom about 1692,* a year or two before his parents removed to Epworth; 
 being nearly eleven years older than his brother Mr. John Wesley, and 
 sixteen older than Mr. Charles. Concerning his childhood there is 
 something very remarkable. He did not speak at all till he was more 
 than four years old, and was thought to be deficient in understanding. 
 But he one day answered a question which was proposed to a servant 
 concerning him, in such a way as greatly surprised all that were present: 
 and from that time he spoke without any difficulty. He was sent to 
 Westminster school about the beginning of the year 1704, and admitted 
 a King’s scholar in 1707. j* Before he left home, his mother, by judi¬ 
 cious and constant instruction, had formed his mind to a knowledge and 
 
 * This date of his birth is taken from a memorandum, which Mr. John Wesley wrote on 
 the back of one of his brother’s letters. 
 
 f Welch’s List of Scholars of St. Peter’s College, Westminster, as they were related to 
 Christ Church, Oxford, and to Trinity College, Cambridge, p. 91 
 
THE REV. JOHN WESLEY. 
 
 55 
 
 serious sense of religion; but she knew the danger of his situation at 
 Westminster, and how exceedingly apt young persons are to be drawn 
 aside from religion and virtue, by improper companions, and bad exam¬ 
 ples constantly before their eyes. On this account she was anxious for 
 the preservation of his morals, as he grew up and became more exposed 
 to temptation. After she had recovered from the shock of the fire, 
 which destroyed all they had, and from the fury of which they saved 
 themselves with great difficulty, she wrote him a long letter, dated 
 October 1709 ; which, for the importance of the matter, and the energy 
 with which it is written, is highly deserving of preservation; but, on 
 account of its length, I can insert only a part of it. 
 
 “ I hope,” says she, “that you retain the impressions of your educa¬ 
 tion, nor have forgot that the vows of God are upon you. You know 
 that the first-fruits are heaven’s by an unalienable right; and that, as 
 your parents devoted you to the service of the altar, so you yourself 
 made it your choice when your father was offered another way of life for 
 you. But have you duly considered what such a choice, and such a 
 dedication imports? Consider well, what separation from the world! 
 what purity! what devotion! what exemplary virtue ! is required in those 
 who are to guide others to glory. I say exemplary; for low, common 
 degrees of piety are not sufficient for those of the sacred function. You 
 must not think to live like the rest of the world: Your light must so shine 
 among men, that they may see your good works, and thereby be led to 
 glorify your Father which is in heaven. For my part, I cannot see 
 with what face clergymen can reprove sinners, or exhort men to lead 
 a good life, when they themselves indulge their own corrupt inclinations, 
 and by their practice contradict their doctrine. If the holy Jesus be in 
 truth their Master, and they be really his Embassadors, surely it becomes 
 them to live like his Disciples : And if they do not, what a sad account 
 must they give of their stewardship ! 
 
 “ I would advise you, as much as possible in your present circum¬ 
 stances, to throw your business into a certain method ; by which means 
 you will learn to improve every precious moment, and find an unspeak¬ 
 able facility in the performance of your respective duties. Begin and 
 end the day with Him who is the Alpha and Omega; and if you really 
 experience what it is to love God, you will redeem all the time you can 
 for his more immediate service. I will tell you what rule I used to 
 observe when I was in my father’s house, and had as little, if not less 
 liberty than you have now: I used to allow myself as much time for 
 recreation as I spent in private devotion ; not that I always spent so 
 much, but I gave myself leave to go so far, but no farther. So in all 
 things else, appoint so much time for sleep, eating, company, &c. But 
 above all things, my dear Sammy, I command you, I beg, I beseech 
 you, to be very strict in observing the Lord’s day.—In all things endea¬ 
 vour to act upon principle, and do not live like the rest of mankind, who 
 pass through the world like straws upon a river, which are carried which 
 way the stream or wind drives them. Often put this question to your¬ 
 self, Why do I this or that? Why do I pray, read, study, use devo¬ 
 tion ? &c. By which means you will com 3 to such a steadiness and 
 consistency in your words and actions, as becomes a reasonable crea-. 
 ture and a good Christian.”—These observations were worthy of the-' 
 mother, and they were properly regarded and followed by the son. 
 
56 
 
 THE RELATIVES OF 
 
 When he was senior scholar at Westminster, the Bishop of Roches¬ 
 ter* took him to his seat at Bromley in Kent, to read to him in the 
 evenings. He was at this time eagerly pursuing his studies ; and this 
 circumstance, which, for several reasons, would have been highly gra¬ 
 tifying to many, was to him no small mortification. From this place he 
 wrote a Latin letter to his father, in August 1710, in which he complains 
 heavily of the Bishop for the interruption he gave him in his learning. 
 An extract from this letter I shall insert below,f and give the general 
 purport of it in English. Speaking of the Bishop, he observes : “ He 
 will always be exceedingly troublesome to me both in sacred and pro¬ 
 fane learning ; for he interrupts the studies to which I had applied with 
 all my might. Last year, in the midst of our business in the College, 
 he took me off both from study and from school, not only without any 
 benefit, but without calling me to any thing which had even the appear¬ 
 ance of either utility or pleasure. To-day he is from home, or I should 
 scarcely have leisure to write this letter. He chose me from all the 
 scholars,—me, who am hoarse and short-sighted, to read to him at 
 night. I am glad you enjoy good health. I beg yours and my mother’s 
 blessing. I saw my grandmother J in the last holydays ; in those which 
 are approaching, I cannot, because I am detained by an unfriendly 
 friend.” 
 
 He was about eighteen years old when he wrote this letter, and not 
 then removed from school. We may observe in it marks of a strong 
 mind, wholly devoted to the pursuit of classical knowledge : and, con¬ 
 sidering his age and situation at the time, it shows a progress in learn¬ 
 ing which does him credit. 
 
 His mother’s advice had a proper effect on his mind, and was the 
 means of preserving him from vices too common to the youth of the 
 place. He retained his sobriety, his reverence for God, and regard for 
 religion. In December this year, he wrote to his mother; and the 
 following extract from his letter gives a pleasing view of his simplicity, 
 and serious attention to the state of his own heart and the first motions 
 of evil. “ I received the sacrament,” says he, “ the first Sunday of this 
 month. I am unstable as water. I frequently make good resolutions, 
 and keep them for a time, and then grow weary of the restraint. I 
 have one grand failing, which is, that, having done my duty, I under¬ 
 value others, and think what wretches the rest of the College are com¬ 
 pared with me. Sometimes in my relapses I cry out, ‘ Can the Ethio¬ 
 pian change his skin , and the leopard his spots ? Then may you also do 
 good , who are accustomed to do eviU But I answer again, ‘ With men 
 this is impossible, but with God all things are possible .’ Amen.”—Yet 
 this good man opposed with all his might that faith which his brother 
 
 * The predecessor of Atterbury, who was not advanced to the See of Rochester till 1718. 
 
 ■j- “ Ille mihi, et in sacris et in profanis rebus, semper erit infestissimus; studia enirn 
 intermitti cogit, quibus pro virili incubuerani. Ultimo anno in Collegio agendo, ubi non 
 mihi seniori opus est amicorum hospitio, a studiis et a schola me detraxit; non modo 
 nullam ad utilitatem, sed ne ad minimam quidem vel utilitatis vel voluptatis speciem me 
 vocavit. Ipse hodie foras est, aliter vix otium foret quo has scriberem. Me ex omnibus 
 discipulis elegit, ut perlegerem ei noctu libros ; me raucum, me [xvuwa. Gaudeo vos 
 valetudine bona frui. Tuam et matemam benedictionem oro. Episcopus jussit me illius 
 in literis mentionem facere. Da veniam subitis. Aviam ultimis festis vidi; his venientibus 
 non possum, quia ab inimico amico detineor.” 
 
 | The widow of Mr. John Wesley, of New-Inn-hall, Oxford, and niece of Dr. Thomas 
 Fuller. She had then been a widow near forty years. 
 
THE REV. JOHN WESLEY. 
 
 57 
 
 afterwards preached, and which alone can save us from those corrupt 
 tions! 
 
 The next year, 1711, he was elected to Christ Church, Oxford;* 
 and here, as well as at Westminster, he acquired the character of an 
 excellent classic scholar. But his mind was too large, and his zeal for 
 religion and the Established Church too ardent, to be confined within 
 the bounds prescribed by the common exercises of the place. 
 
 The following letter shows that he took an active part in some of the 
 principal questions agitated among the literati of that time. It is dated 
 June 3, 1713, when he had been about two years at Oxford; and is 
 addressed to the Honourable Robert Nelson, Esquire. He says, “ I 
 hoped, long ere this, to have perfected, as well as I could, my Disser¬ 
 tation on Ignatius, and gotten it ready for the press, when I came to 
 town this year. But I found myself disappointed, at first, for some 
 months, by my affairs in the East-India House, and since by my charity 
 hymns and other matters. I think I told you some time since, that I 
 had laid materials together for a second discourse on that subject, 
 directly against Mr. Whiston’s objections to the shorter and genuine 
 copy of Ignatius ; whereas my former was chiefly against the larger: 
 because I then thought, if that were proved interpolated, it would be 
 readily granted that the other was the genuine. But having found, 
 when Mr. Whiston’s four volumes came out, that he had in the first of 
 them laid together many objections against the shorter epistles, I set 
 myself to consider them ; and having now got Archbishop Ussher, 
 Bishop Pearson, and Dr. Smyth, on that subject, and as carefully as I 
 could perused them, I found that many of Mr. Whiston’s objections 
 were taken from Dailke, a few from the writings of the Socinians and 
 modem Arians, though most of them from his own observations. These 
 latter being new, and having not appeared when Bishop Pearson or the 
 others wrote, could not be taken notice of by them; and, being now 
 published in the English language, may seduce some well-meaning 
 persons, and persuade tfiem that the true Ignatius was of the same 
 opinion with the Arians, (whereas I am sure he was as far from it as 
 light is from darkness,) and that the rather because there has been as 
 yet no answer, that I know of, published to them, though they were 
 printed in the year 1711. I know many are of opinion, it is best still 
 to slight him, and take no notice of him. This I confess is the most 
 easy way, but camiot tell whether it will be safe in respect to the com¬ 
 mon people, or will tend so much to the honour of our church and 
 nation. Of this, however, I am pretty confident, that I can prove all 
 his main objections, whether general or particular, against the shorter 
 copy, to be notoriously false. Such as that, pp. 86, 87, 4 That the 
 smaller so frequently calls Christ God,’ which he says was done to 
 serve the turn of the Athanasians, and cannot in reason be supposed to 
 be an omission in the larger, but must be interpolation in the smaller: 
 whereas I find that the smaller calls him God but fifteen times, the 
 larger eighteen, and if we take in those to Antioch and Tarsus, twenty- 
 two times, for an obvious reason. 
 
 “ Again, he says, p. 64, that serious exhortations to practical, espe¬ 
 cially domestic duties, are in the larger only, being to a surprising 
 degree omitted in the smaller. But I have collected above one hun- 
 
 * Wfxch’s List, (fee, pa^e 95. 
 
5S THE RELATIVES OF 
 
 dred instances wherein these duties are most pressingly recommended 
 in the smaller. 
 
 “ But what he labours most, is to prove, that the first quotations in 
 Eusebius, and others of the ancients, are agreeable to the larger, not 
 the smaller; whereas, on my tracing and comparing them all, as far as 
 I have had opportunity, I have found this assertion to be a palpable 
 mistake, unless in one quotation from the Chronicon Jllexandrinum, or 
 Paschale . I would gladly see JMontfaucon de causa JWwrcelli , St. Basil 
 contra JMarcellum , observations on Pearson’s Vindicice , and some good 
 account of the Jewish Sephiroth , because I think the Gnostics, Ba- 
 silidians, and Valentinians, borrowed many of their JEons from them, 
 since they have the same names ; and this perhaps, might give farther 
 light to the famous 2irH of Ignatius ; for the clearing whereof Bishop 
 Pearson, Dr. Bull, and Grotius have so well laboured.” 
 
 This letter shows the spirit and zeal of Mr. Wesley for sound doctrine, 
 and does credit to so young a student. When he had taken his Mas¬ 
 ter’s degree, he was sent for, to officiate as Usher at Westminster 
 School; and soon afterwards he took orders, under the patronage of 
 Dr. Atterbury, Bishop of Rochester, and Dean of Westminster. He was 
 exemplary in discharging the various duties of life, and did honour to 
 his profession as a Christian and a minister of the Gospel. He had 
 the nicest sense of honour and integrity; and the utmost abhorrence of 
 duplicity and falsehood. He was humane and charitable ; not only ad¬ 
 ministering to the wants of the poor and afflicted, as far as his income 
 would permit, but also using his influence with others to procure them 
 relief. In filial affection and duty to his parents, he was remarkable ; 
 no man in the same circumstances ever shone brighter in this branch of 
 Christian duty, through the whole course of his life. 
 
 His political principles are strongly apparent in the following Poetical 
 Epistle to the second Earl of Oxford, son of the famous Harley, Prime 
 Minister to Queen Anne. The original, in his own handwriting, is be¬ 
 fore me ; I believe, it was never before published. We see in it the 
 firm friend of Atterbury, and of Harley ; the loyal man, and yet the 
 <£ unbending Tory.” 
 
 TO THE EARL OF OXFORD, ON HIS NOT APPEARING AT ST. JAMES’S ON KING 
 GEORGE THE SECOND’S ACCESSION TO THE THRONE. 
 
 While thick to Court transported Tories run, 
 
 Spumed by the Sire, and smiled on by the Son; 
 
 Freed from an Iron Reign’s continued curse, 
 
 Expecting better, and secure from worse; 
 
 Beyond their principles, now passive grown, 
 
 They lick the spittle which the Whigs have thrown ; 
 
 Embrace the authors of their former tears, 
 
 Forgetting, in an hour, the spoil of years; 
 
 Reserved and silent, you at distance stand, 
 
 Nor haste to kiss the oft-extended hand. 
 
 Their compliments and hopes let others show; 
 
 And if they will be laugh’d at—be it so. 
 
 So George, ascending his imperial throne, 
 
 With decent grief, a Father may bemoan; 
 
 Let not his partial greatness e’er require, 
 
 That duteous Oxford should neglect a Sire: 
 
 A Sire, who left a heritage more fair, 
 
 Than hoarded wealth, or sceptres to his heir. 
 
 A Harley seldom treads this mortal stage, 
 
 Rut Kings and misers rise in every age. 
 
THE REV. JOHN \VE3LEY. 
 
 59 
 
 He used for public good the public store, 
 
 Still daring to be just and to be poor. 
 
 Finn to his country’s and religion’s cause, 
 
 True to our ancient faith and ancient laws, 
 
 He due regard to learning’s seats profest; 
 
 Nor awed with threat’nings, nor with troops opprest. 
 
 Skilful through suppliant crowds to force his way, 
 
 And call retiring merit into day, 
 
 No narrow views his mighty soul confined, 
 
 Friend to the world, and Patron to mankind! 
 
 He join’d, in glorious peace, contending Kings, 
 
 And pluck’d the Austrian Eagle’s spreading wings. 
 
 He knew the rage of faction’s tide to stem; 
 
 He gave the Brunswick race their diadem. 
 
 Graved in your bosom let his image dwell, 
 
 Great while he stood, but greater when he fell. 
 
 Fearless, serene, he looked on danger nigh. 
 
 Let Harcourt double, and let St. John* fly; 
 
 Against the storm he turn’d his steady face, 
 
 And scorn’d the shelter of an Act of Grace. 
 
 Others by mean retreat their gains ensure, 
 
 Conscious they nfeed the pardons they procure. 
 
 ’T was vain, O George, that mercy to refuse 
 Which Oxford could not want, and would not use,- 
 T’ except his name, who faithful to thy line. 
 
 Among the British Kings inserted thine! 
 
 What Prince so vast a benefit would own ? 
 
 Thou could’st not pardon, for he gave thy Crown. 
 
 Fairly rewarded he, to death pursued! 
 
 O glorious act of German gratitude! 
 
 To greet their power how nobly you disdain’d, 
 
 Who strove with Oxford’s murder to be stain’d! 
 
 | To George with supple fawning scorn to bow,— 
 
 Persist; remember you are Oxford now ! 
 
 Faithful , but never cringing , to the Throne,— 
 
 Forgive his father—nor forget your own. 
 
 The reader who is acquainted with the party feuds of that day, will 
 not be surprised to hear, that he was deprived of his right to succeed 
 as Second Master at Westminster. On a vacancy when it was thought 
 no man should be preferred before him, his intimacy with the Earl of 
 Oxford, Bishop Atterbury, and Mr. Pope, and the frequent exertions of 
 his wit against Sir Robert Walpole, the minister of that day, prevented 
 his advancement. The ostensible reason given was his being married , 
 which caused him to send an elegant poetical compliment to his wife, 
 glorying in his fault, and refusing to repent. 
 
 He was unhappily prejudiced agamst some of the highest truths of 
 the Gospel. Many of the Dissenters had insisted on those great truths: 
 but he, having been educated in the highest Church principles, had inad¬ 
 vertently imbibed a dislike to those very truths themselves, because they 
 were so zealously enforced out of the pale of the Church although they 
 are so plainly taught in the Articles and Homilies of the Church of Eng¬ 
 land. | Some of his Letters to his brother John are still extant, and 
 evince a most determined disapprobation of the New Faith , as he is 
 pleased to term “ the knowledge of salvation by the remission of our 
 sins.” He published a quarto volume of Poems, some of which were 
 
 * Lord Bolingbroke. 
 
 f Dr. Whitehead seems to have been much offended at this assertion, and says, “ If it 
 were true, it would show him to be a man almost void of principle.” It was true, however; 
 and true at one time of the whole family. Mr. John Wesley says the same thing of himself. 
 In that account his words are, “ I had been long since taught to construe away all those 
 Scriptures relating to this, [viz. to the sense of forgiveness,] and to call all those Presbyte¬ 
 rians , who spoke otherwise.” 
 
THE RELATIVES OF 
 
 60 
 
 of considerable merit. “The Battle of the Sexes,” which was suggest¬ 
 ed to him by a paper in the Guardian, has been much admired. I shall 
 give specimens of his abilities for English and Latin Poetry. 
 
 His Political Poetry, as we may term it, did not, perhaps could not, 
 generally please; but his Religious Poetry made rich amends. The 
 subjoined specimen of his skill in Latin Poetry is excellent. The fol¬ 
 lowing paraphrase of Isaiah xl, 6, as quoted by St. Peter, in his first 
 Epistle, chap, i, 24, is also truly admirable. 
 
 ON DR. ALDRICH, DEAN OF CHRIST CHURCH, OXON. 
 
 Cum subit illius lsetissivna frontis imago, 
 
 Quem nostri toties explicuere sales : ( 
 
 Cum subit et canum caput, et vigor acer ocelli,* 
 
 Et digna mistus cum gravitate lepos : 
 
 Solvimur in lachrymas, et inania munera versus 
 Ad tumulum sparsis fert Elegia comis. 
 
 Aldricio, debent cui munera tanta Camaense, 
 
 Hoc tribuisse parum est, non tsibuisse scelus. 
 
 The following translation may give some faint idea of the original, 
 though it falls far short of it. 
 
 That cheerful aspect when we call to mind, 
 
 So often smiling at our artless verse ; 
 
 That mirth with serious dignity combined, 
 
 That vivid piercing eye, those silver hairs;— 
 
 We melt in tears, and pensively bestow 
 (Vain presents!) all we have, our grateful lays. 
 
 Small to give this to whom so much we owe ! 
 
 Yet sin it were this trophy not to raise. 
 
 ON THE DEATH OF A VERT YOUNG LADY. 
 u Alljiesh is grass , and all the glory of man as the Jlower of grass 
 
 The morning flowers display their sweets, 
 
 And gay their silken leaves unfold, 
 
 As careless of die noon-tide heats, 
 
 And fearless of the evening cold. 
 
 Nipt by the wind’s unkindly blast, 
 
 Parch’d by the sun’s directer ray, 
 
 The momentary glories waste, 
 
 The short-lived beauties die away. 
 
 So blooms the human face divine, 
 
 When youth its pride of beauty shows 
 
 Fairer than spring tne colours shine, 
 
 And sweeter than the virgin rose. 
 
 Or worn by slowly rolling years, 
 
 Or broke by sickness in a day, 
 
 The fading glory, disappears, 
 
 The short-lived beauties die away. 
 
 Yet these, new* rising from the tomb, 
 
 With lustrp brighter far shall shine; 
 
 Revive with ever-during bloom, 
 
 Safe from diseases and decline. 
 
 Let sickness blast, let death devour, 
 
 If heaven must recompense our pains: 
 
 Perish the grass, and fade the flower, 
 
 If firm the word of God remains! 
 
 Mr. Samuel Wesley’s High Church principles led him to disapprove 
 of the conduct of his brothers, Mr. John and Charles Wesley, when 
 
 * The Doctor’s eyes, as Mr. J. Wesley informed me, were remarkably small, which was 
 the reason of Mr. S. Wesley’s use of the diminutive. 
 
THE REV. JOHN WESLEY. 
 
 61 
 
 they became Itinerant preachers. Several letters passed between him 
 and his brother John, both on the doctrine which he taught, find on his 
 manner of teaching it. I shall have an opportunity of considering some 
 of these letters, when I come to that period of Mr. John Wesley’s Life 
 in which he and his brother Charles became Itinerants. 
 
 Mr. S. Wesley was in a bad state of health, some time before he left 
 Westminster; and it was not much improved by his removal to Tiverton. 
 On the night of the 5th of November, 1739, he went to bed, seemingly 
 as well as usual; was taken ill about three in the morning; and died 
 at seven, after about four hours illness. But the following letter will 
 state the circumstances more minutely. It was written to the late Mr. 
 Charles Wesley. 
 
 Tiverton, November 14,1739. 
 
 11 Reverend and dear Sir, —Your brother and my dear friend, (for 
 so you are sensible he was to me,) on Monday the 5th of Nov. went to 
 bed, as he thought, as well as he had been for some time before; was 
 seized about three o’clock in the morning veiy ill, when, your sister 
 immediately sent for Mr. Norman, and ordered the servant to call me. 
 Mr. Norman came as quick as he possibly could, but said, as soon as 
 he saw him, that he could not get over it, but would die in a few hours. 
 He was not able to take any thing, nor able to speak to us, only yes or 
 no to a question asked him; and that did not last half an hour. I never 
 went from his bedside till he expired, which was about seven the same 
 morning. With a great deal of difficulty we persuaded your dear sister 
 to leave the room before he died. I trembled to think how she would 
 bear it, knowing the sincere affection and love she had for him. But, 
 blessed be God, He hath heard and answered prayer on her behalf, and, 
 in a great measure, calmed her spirit, though she has not yet been out 
 of her chamber. Your brother was buried on Monday last, in the after¬ 
 noon, and he is gone to reap the fruit of his labours. I pray God we 
 may imitate him in all his virtues, and be prepared to follow. I should 
 enlarge much more, but have not time ; for which reason I hope you 
 will excuse him, who is under the greatest obligations to be, and really 
 is, with the greatest sincerity, Yours in all things , 
 
 “Amos Matthews.” 
 
 Mr. S. Wesley, Jun., was of a benevolent temper, which he cuki- 
 vated upon principle. He was one of the projectors, and a very careful 
 and active promoter, of the first Infirmary set up at Westminster, for the 
 relief of the sick and needy, in 1719; and he had the satisfaction to 
 see it flourish,* and to propagate by its example, under the prudent 
 management of other good persons, many pious establishments of the 
 same kind in distant parts of the nation. 
 
 The following extracts of letters from his patron, Bishop Atterbuiy, 
 are too much to his honour not to be mentioned here ; they were occa¬ 
 sioned by that fine poem, printed in his works, on the Death of J\lrs. 
 Morice , his Lordship’s daughter. 
 
 April 24, 1730. 
 
 “ I have received a poem from Mr. Morice, which I must be insen¬ 
 sible not to thank you for,—your Elegy on the death of Mrs. Morice. 
 
 I cannot help an impulse upon me, to tell you under my own hand, the 
 
 * It is now St. George’s Hospital at Hv4e Park Comer. 
 
 9 
 
62 
 
 THE RELATIVES OF 
 
 satisfaction 1 feel, the approbation I give, the envy I bear you, tor this 
 good work ; as a poet and as a man, I thank you, I esteem you.” 
 
 “ Paris, May 27, 1730. 
 
 “ I am obliged to W. for what he has written on my dear child ; and 
 take it the more kindly, because he could not hope for my being ever in 
 a condition to reward him, though, if ever I am, I will; for he has shown 
 an invariable regard for me all along in all circumstances; and much more 
 than some of his acquaintance, who had ten times greater obligations.” 
 
 “Paris, June 30,1730. 
 
 “ The verses you sent me touched me very nearly, and the Latin in 
 the front of them as much as the English that followed. There are a 
 great many good lines in them, and they are writ with as much affection 
 as poetry. They came from the heart of the author, and he has a share 
 of mine in return; and if ever I come back to my country with honour, 
 he shall find it.” 
 
 These extracts do honour to the feelings of Atterbury as a man; and 
 they give a noble testimony to the disinterested and unchangeable friend¬ 
 ship of Mr. S. Wesley for a person whom he esteemed, and whom he 
 thought deeply injured. 
 
 The following inscription on his grave-stone, in the churchyard at 
 Tiverton, well expresses his character, and, I believe, does not exceed 
 the truth:— 
 
 HERE LIE INTERRED 
 
 THE REMAINS OF THE REV. SAMUEL WESLEY, A. M. 
 
 Some time Student of Christ Church, Oxon: 
 
 A man, for his uncommon wit and learning, 
 
 For the benevolence of his temper 
 And simplicity of manners, 
 
 Deservedly beloved arid esteemed by all. 
 
 An excellent Preacher; 
 
 But whose best sermon 
 Was, the constant example of an edifying life: 
 
 So continually and zealously employed 
 In acts of beneficence and charity, 
 
 That he truly followed 
 His blessed Master’s example, 
 
 In going about doing good. 
 
 Of such scrupulous integrity, 
 
 That he declined occasions of advancement in the world, 
 
 Through fear of being involved in dangerous compliances, 
 
 And avoided the usual ways to preferment 
 As studiously as many others seek them. 
 
 Therefore, after a life spent 
 In the laborious employment of teaching youth, 
 
 First, for near twenty years, 
 
 As one of the Ushers in Westminster School; , 
 
 Afterwards, for seven years, 
 
 As Head Master of the Free-School at Tiverton, 
 
 He resigned his soul to God, 
 
 Nov. 6,1739, in the 49th year of his age. 
 
 We have now taken a view of the Wesley family, and when their 
 situation and circumstances are considered, they will appear, I believe, 
 second to none of whom we have any clear record, either for learning, 
 moral worth, or sincere piety. Their religion, however, must be esti¬ 
 mated according to the day in which they lived. The real excellence 
 of the Puritan dispensation had nearly passed away, and little remained 
 
THE REV. JOHN WESLEY. 
 
 63 
 
 of it that was uncontaminated with Antinomianism. The first Puritans 
 were eminent for holiness in all its branches; but the spurious race 
 that followed were chiefly noted for turbulent zeal and a canting hypo¬ 
 crisy, that brought all truo religion, in its life and power, into contempt. 
 Their ambition also was manifest, and the nation felt it. It acted with 
 an energy that seemed truly judicial, and succeeded even to the over¬ 
 throwing both of the Church and the State. 
 
 The real Puritans (allowing the nickname,) had suffered like their 
 Master, remembering his word, “ Vengeance is mine, I will repay.” 
 He did, indeed, terribly repay the despisers of religion. By the Anti- 
 nomian descendants of his persecuted followers, he awfully avenged the 
 cause of those who had, in well doing, and patient suffering , committed 
 themselves to Him who judgeth righteously. Thus God ordainetk his 
 am'ows against the persecutors. 
 
 The Gospel, however, was disgraced, and the truly pious were 
 offended ; and though we are certainly, (through Him who always brings 
 good out of evil,) indebted to that awful misrule for much of our civil 
 and religious liberty, yet the wound then inflicted on vital godliness has 
 not been fully healed unto this day. 
 
 The Wesley family, settled at Epworth, had imbibed this spirit of 
 offence, with a considerable portion of contempt for those who still 
 professed this Puritanical or Presbyterian Faith, as it was then called; 
 although it was, in substance, the very faith of the Gospel, and of the 
 Church of England. The family were eminent for learning, and sound 
 in the faith, that is, in the doctrines of Christianity; but they were 
 strangers to the living faith of the Gospel, not one of the family even 
 professing any thing of the kind. The excellent mother, indeed, had 
 an early knowledge of it from her pious father, who died in the full 
 triumph of that faith. This might have led her to the possession of 
 that pearl of great price ; but other sentiments were entertained, which 
 damped the real work divine. Like the first believers at Ephesus, the 
 family knew only the baptism or dispensation of John, and needed to 
 be taught, even by the unlearned, the way of God more perfectly . The 
 baptism of the Holy Ghost, especially as being the privilege of all 
 believers, was then but seldom mentioned. A legalized Gospel, that 
 gave full employment to the understanding, but left the heart cold and 
 unrenewed, was the fashionable Gospel of that day. The teaching 
 was generally like that which is found in Secker’s Lectures to Candi¬ 
 dates for the Ministry.—“ Gentlemen,” says that pious divine, “ I have 
 no fear concerning your faith, but I greatly fear lest you should not 
 have repentance.” Such theology as this was not calculated to abase 
 the sinner, or to create him anew in Christ Jesus. Impenitent faith is 
 certainly not the faith whereby, as our church teaches, a sinner is justi¬ 
 fied before God, and by it alone ; nor can it be the faith of God’s elect; 
 nor can it produce righteousness, peace, and joy; nor can a repentance, 
 grounded on such a faith, be repentance unto life. We need not won¬ 
 der, therefore, that when the true doctrine of faith came into the family, 
 it should be looked upon, as Mr. Gambold observes, as a downright 
 robber. “ If you speak of faith,” observes that pious theologian, “ in 
 such a manner as makes Christ a Saviour to the uttermost,—a most 
 universal help and refuge,—in such a manner as takes away all glory¬ 
 ing, but adds happiness to wretched man ; as discovers a greater pollu- 
 
64 
 
 THE RELATIVES OF 
 
 tion in the best of* us, than we would before acknowledge, but brings a 
 greater deliverance than we could before expect: If any one offers to 
 talk at this rate, he shall be heard with the same abhorrence as if he 
 was going to rob mankind of their salvation.” 
 
 The family were eventually thus divided ; and not only about the true 
 faith of the Gospel, by which we should learn from the Divine Author 
 of it to be the friends of sinners, and to sit down on a level with them 
 as soon as they begin to repent; but about that semblance of it, in its 
 fruits and effects, which Mr. John Wesley had learned from Mr. Law, 
 and other mystic writers, and inculcated in his latter visits to his father’s 
 house. When, as he informed me, he carried even this faith into the 
 family, it seemed to turn the house upside down. “ Never,” said he, 
 “ did I see my mother so moved. Upon one occasion she said, with 
 more appearance of anger than ever I saw in her before, ‘ Shall / be 
 taught by a boy V ” But his father exerted a more sturdy resistance ; 
 and when the son, from the height of his mystic elevation, would 
 enforce the purity which he had learned from his contemplative friend, 
 the old man desired him “ to get out of his house with his apostolical 
 nostrums !” They were not, indeed, apostolical ; for they had not 
 the evangelical root, 
 
 I the chief of sinners am, 
 
 But Jesus died for me I 
 
 This the whole family had yet to learn. Mr. Charles Wesley used to 
 say, even in old age, “ Mr. Law was our John the Baptist.” He put 
 them on a kind of penance, which thoroughly showed them their own 
 hearts, but which gave them no victory over sin ; no peace or joy in 
 believing. The two brothers, however, held on their way, and became 
 the Apostles, not only of their own family, but of the nation, yea, (and 
 in a high sense,) of the world. I shall not, therefore, in this history, 
 divide whom God thus joined, by considering Mr. Charles Wesley 
 apart, or merely as one of the original stock ; but shall present him as 
 bound up in the same bundle of life with his devoted brother. The 
 day of faith, called by the world, and by worldly writers, “ the day of 
 enthusiasm,” now swiftly approached ; that day, which was, chiefly 
 through their ministry, 
 
 To fill the earth with golden fruit, 
 
 With ripe Millennial love. 
 
 The faith of the Gospel, though it could scarcely be seen in any of 
 the existing religious communities, except in their forms or confessions, 
 was not, however, extinct in the land. There were individuals at this 
 time who enjoyed it in its peace, power, and purity. Two letters now 
 lie before me which fully prove, that when Mr. Wesley shook the nation, 
 by publicly declaring that faith , it was found to have its seat in the 
 hearts of some whom the Lord knew, though they were unknown to 
 man. We have heard Mr. Wesley breathing out his soul in those 
 words, 
 
 Ah ! join me to thy secret ones! 
 
 Ah! gather all thy living stones! 
 
 And we have seen the fabled power of Amphion’s lyre gloriously real¬ 
 ised. These living stones were djawn by the music of “ that only 
 name given unto men whereby they can be saved .” They gathered 
 round the standard of truth when they saw it exalted, and comforted 
 
IHE REV. JOHN WESLEY. 
 
 65 
 
 the heart of the Lord’s servant, who had the boldness to raise it up 
 even in the highways. These letters were written in the year 1738, 
 after Mr. Wesley had attained to the true faith of the Gospel, and was 
 labouring to propagate it in the face of all manner of reproach and 
 opposition. They describe the same work of grace, as having been 
 experienced by the writer eighteen years before, when the Wesley 
 family were either totally ignorant of any such faith, or deeply preju¬ 
 diced against it. 
 
 “ My Dear Friend, whom I love in the truth,—Grace be with you, 
 and peace from God our Father, in our Lord Jesus Christ. I protest 
 by the rejoicing which I have in Christ Jesus my Lord, I die daily to 
 myself, and grow stronger and stronger in the power of my Saviour’s 
 resurrection. The refreshments that come from his presence into my 
 soul, satisfy it, as it were, with marrow and fatness. I know my Sa¬ 
 viour’s voice, and my heart bums with love and desire to follow him in 
 the regeneration , having no confidence in the flesh. I loath myself, and 
 love him only. My dear brother, my spirit even at this moment rejoices 
 in God my Saviour; and the love , which is shed abroad in my heart by 
 the Holy Ghost , so destroys all self-love, that I could lay down my life 
 for the good of my brethren. May Jesus remember you, now he is in 
 his kingdom; for he quickeneth whomsoever he will, and has now power 
 upon earth to forgive sins. I know that my Redeemer liveth , and have 
 confidence towards God, that, through his blood, my sins are forgiven. 
 He has begotten me again, and loves and delivers me from the power 
 of sin, so that it has no dominion over me. His Spirit bears witness 
 with my spirit , that I am his child by adoption and grace . And this is 
 not for works of righteousness which I have done , for I am his workman¬ 
 ship , created in Christ Jesus unto good works; so that all boasting is 
 excluded. I was found of him that sought him not; and of this I am 
 confident, that whosoever cometh to him , he will in nowise cast him out . 
 It is now about eighteen years since Jesus took possession of my heart. 
 He then opened my eyes, and said unto me, Son , be of good cheer , thy 
 sins are forgiven ; and since that time, the whole bent of my will has 
 been towards him, night and day, even in my dreams! By abiding in 
 him I am more than conqueror, (through his strengthening me,) over 
 those corruptions which before I was always a slave to. I have many 
 things to say to you, but you cannot bear them yet. The Comforter 
 will lead you into all truth , and his unction will show you far, far greater 
 things than the most exalted wisdom of man can attain to. Now the 
 God of peace , which brought again from the dead our Lord Jesus 
 Christ , that Great Shepherd of the sheep , through the blood of the ever¬ 
 lasting covenant , make you perfect in every good work , working in you 
 that which is well-pleasing in his sight; to him be glory in the church 
 by Christ Jesus. May you, and all those who wait for his appearing, 
 find the consolation of Israel! This is the earnest prayer of 
 
 “ Your affectionate brother in Christ, “ William Fish.” 
 
 The second letter was evidently written in answer to some inquiries 
 made by Mr. Wesley. 
 
 “London, December 5th, 1738. 
 
 “ My dear Friend, —I cannot but acknowledge that my joys are ' 
 sometimes abated by sorrow, but then mv sorrow is after a godly sort. 
 
66 THE RELATIVES OP THE REV. JOHN WESLEY. 
 
 so that I must not say my joys are interrupted: For although heaviness 
 endures for a night, unspeakable joy cometh in the morning. I am 
 always in a habitual disposition for prayer, though I have not always 
 the same fervency in prayer. I can in every thing , without exception, 
 give thanks ; especially as troubles and afflictions have abounded, so, in 
 an extraordinary degree, consolations in Christ have abounded also. My 
 dear friend, bear with my narration after what manner I was born of 
 God. It was an instantaneous act. My whole heart was filled with a 
 divine power, a joy unspeakable, drawing all the faculties of my soul 
 after Christ, which continued three or four nights and days. It was as 
 a mighty rushing wind coming into the soul, enabling me from that 
 moment to be more than conqueror over those lusts and corruptions 
 which, before that time, I was enslaved to. It is a salvation beyond 
 what we can express. I know 1 dwell in Christ and Christ in me. I 
 am bone of his bone and flesh of his flesh. And what shall I say? O 
 that I were dissolved, that I might be with him where he is ! But I will 
 wait till he summons me hence; for his time is best. O that I might 
 have my request, and that God would grant the thing that I long for! 
 viz. that you and all that desire 1 The Beloved ,’ may be espoused to him, 
 and receive the earnest of that inheritance which is incorruptible and 
 fadeth not away, reserved for those who are kept by the power of God , 
 through faith , unto salvation, ready to be revealed in these last times. 
 
 “ Your sincere friend and brother in Christ, 
 
 “ William Fish.” 
 
 These letters must have greatly strengthened Mr. Wesley in the faith 
 which he received after his return from America, chiefly through the 
 instrumentality of Peter Boehler. He saw by them, that the true faith 
 of the Gospel was in England a long time before it was presented to 
 him by the Moravian Missionaries. He saw also in these letters the 
 reality of that faith, which is described in the Seventeenth Article of the 
 Church of England, and in her Communion Service. They must also 
 have greatly helped him to resist those Antinomian attacks, by which 
 that faith was assailed soon after its reappearance. They show that the 
 true witness of the Spirit, without which there can be no deliverance 
 from guilt, always proves its divine origin by its holy fruits. 
 
THE LIFE 
 
 OF 
 
 THE REV. JOHN WESLEY. 
 
 BOOK THE SECOND. 
 
 CHAPTER I. 
 
 THE LIFE OF THE REV. JOHN WESLEY, FROM HIS BIRTH TO THE YEAR 
 
 1735 ; WITH AN ACCOUNT OF HIS BROTHER, THE REV. CHARLES 
 
 WESLEY. 
 
 Mr. John Wesley was the second son of Samuel and Susannah 
 Wesley, and bom at Epworth in Lincolnshire, on the 17th of June, 
 1703, 0. S. There has indeed been some variation in the accounts 
 given of his age by different persons of the family ; but the certificate 
 of it, sent him by his father a little before he was ordained priest, to 
 satisfy the Bishop concerning his age, puts the matter beyond a doubt. 
 
 “ Epworth, August 23, 1728. 
 
 “ John Wesley, m. a., Fellow of Lincoln College, was twenty-five 
 years old the 17th of June last, having been baptized a few hours after 
 his birth, by me, 
 
 “ Samuel Wesley, Rector of Epworth.” 
 
 When he was nearly six years old, a calamity happened which threat¬ 
 ened him, and indeed the whole family, with destruction. By accident, 
 as all that have written concerning it have supposed, but according to 
 his own account, by the wickedness of some of his father’s parishioners, 
 who could not bear the plain dealing of so faithful and resolute a pastor, 
 the parsonage-house was set on fire. 
 
 The following anecdote, related to me by Mr. John Wesley, will 
 throw some light upon this event. Many of his father’s parishioners 
 gave him much trouble about the tithes. At one time they would only 
 pay in kind. Going into a field, upon one of those occasions, where 
 the tithe-com was laid out, Mr. Wesley found a farmer very deliberately 
 at work with a pair of shears, cutting off the ears of corn and putting 
 them into a bag which he had brought with him for that purpose. Mr. 
 Wesley said not any thing to him, but took him by the arm and walked 
 with him into the town. When they got into the market-place, Mr. 
 Wesley seized the bag, and, turning it inside out before all the people, 
 told them what the farmer had been doing. He then left him, with his 
 pilfered spoils, to the judgment of his neighbours, and walked quietly 
 home. 
 
THE LIFE OF 
 
 b8 
 
 A letter from Mrs. Susannah Wesley to the Rev. Mr. Hoolp, gives 
 the best account of this calamitous fire. It is dated August 24,1709. 
 
 “ Reverend Sir, —My master is much concerned that he was so 
 unhappy as to miss of seeing you at Epworth; and he is not a little 
 troubled that the great hurry of business, about building his house, will 
 not afford him leisure to write. He has therefore ordered me to satisfy 
 your desire as well as I can, which I shall do by a simple relation of 
 matters of fact, though I cannot at this distance of time recollect every 
 calamitous circumstance that attended our strange reverse of fortune. 
 On Wednesday night, February the 9th, between the hours of eleven and 
 twelve, our house took fire; by what accident God only knows. It was 
 discovered by some sparks falling from the roof upon a bed, where one 
 of the children (Hetty) lay, and burning her feet. She immediately ran 
 to our chamber and called us ; but I believe no one heard her; for Mr. 
 Wesley was alarmed by a cry of fire in the street, upon which he rose, 
 little imagining that his own house was on fire ; but on opening his door, 
 he found it was full of smoke, and that the roof was already burnt through. 
 He immediately came to my room, (as 1 was very ill, he lay in a sepa¬ 
 rate room from me,) and bid me and my two eldest daughters rise 
 quickly and shift for our lives, the house being all on fire. Then he 
 ran and burst open the nursery-door, and called to the maid to bring 
 out the children. The two little ones lay in the bed with her; the 
 three others in another bed. She snatched up the youngest, and bid 
 the rest follow, which they did, except Jacky. When we were got 
 into the hall, and saw ourselves surrounded with flames, and that the 
 roof was on the point of falling, we concluded ourselves inevitably lost, 
 as Mr. Wesley in his fright had forgot the keys of the doors above 
 stairs. But he ventured up stairs once more, and recovered them, a 
 minute before the staircase took fire. When we opened the street 
 door, the strong northeast wind drove the flames in with such violence, 
 that none could stand against them : Mr. Wesley, only, had such pre¬ 
 sence of mind as to think of the garden door, out of which he helped 
 some of the children ; the rest got through the windows. I was not in 
 a condition to climb up to the windows ; nor could I get to the garden 
 door. I endeavoured three times to force my passage through the 
 street door, but was as often beat back by the fury of the flames. In 
 this distress I besought our blessed Saviour to preserve me, if it were 
 his will, from that death; and then waded through the fire, naked as I 
 was, which did me no farther harm than a little scorching [of] my 
 hands and face. 
 
 “ While Mr. Wesley was carrying the children into the garden, he 
 heard the child in the nursery cry out miserably for help, which extremely 
 affected him; but his affliction was much increased, when he had seve¬ 
 ral times attempted the stairs then on fire, and found they would not 
 bear his weight. Finding it was impossible to get near him, he gave 
 him up for lost, and kneeling down, he commended his soul to God, 
 and left him, as he thought, perishing in the flames. But the boy see¬ 
 ing none come to his help, and being frightened, the chamber and bed 
 being on fire, he climbed up to the casement, where he was soon per¬ 
 ceived by the men in the yard, who immediately got up and pulled him 
 out, just in the article of time that the roof fell in, and beat the chamber 
 
THE ItEV. JOHN WESLEY. 
 
 69 
 
 out, just in the article of time that the roof fell in, and beat the chamber 
 to the ground. Thus, by the infinite mercy of Almighty God, our lives 
 were all preserved by little less than miracle; for there passed but a 
 few minutes between the first alarm of fire, and the falling of the house.” 
 
 Mr. John Wesley’s account of what happened to himself, varies a 
 little fr om this relation given by his mother. “ I believe,” says he, “ it 
 was just at that time (when they thought they heard him cry) I waked: 
 for I did not cry, as they imagined, unless it was afterwards. I remem¬ 
 ber all the circumstances as distinctly as though it were but yesterday. 
 Seeing the room was very light, I called to the maid to take me up. 
 But none answering, I put my head out of the curtains and saw streaks 
 of fire on the top of the room. I got up and ran to the door, but could 
 get no farther, all the floor beyond it being in a blaze. I then climbed 
 upon a chest which stood near the window: one in the yard saw me, 
 and proposed running to fetch a ladder. Another answered, 4 there 
 will not be time: but I have thought of another expedient. Here I 
 will fix myself against the wall: lift a light man, and set him on my 
 shoulders.’ They did so, and he took me out of the'window. Just 
 then the roof fell; but it fell inward, or we had all been crushed at 
 once. When they brought me into the house where my father was, he 
 cried out, 4 Come, neighbours ! let us kneel down ! let us give thanks 
 to God! He has given me all my eight children: let the house go, 
 I am rich enough !’ 
 
 44 The next day, as he was walking in the garden, and surveying the 
 ruins of the house, he picked up part of a leaf of his Polyglott Bible, on 
 which just these words were legible :— Vade; vende omnia quce habes , 
 et attolle crucem , et sequere me. Go : sell all that thou hast: and take 
 up thy cross , and follow me.” 
 
 The memory of Mr. John Wesley’s escape is preserved in one of 
 his early prints. Under his portrait there is a house in flames, with 
 this inscription: 44 Is not this a brand, plucked out of the burning ?” 
 He remembered this event ever after with the most lively gratitude, and 
 more than once has introduced it in his writings. 
 
 The peculiar danger and wonderful escape of this child, excited a 
 good deal of attention and inquiry at the time, especially among the 
 friends and relations of the family. His brother Samuel, being then at 
 Westminster, writes to his mother on this occasion in the following 
 words, complaining that they did not inform him of the particulars. 
 44 I have not heard a word from the country since the first letter you 
 sent me after the fire. I am quite ashamed to go to any of my rela¬ 
 tions. They ask me, 4 whether my father means to leave Epworth ? 
 whether he is building his house ? whether he has lost all his books 
 and papers ? if nothing was saved ? what was the lost child ? a boy or 
 a girl 1 what was its name V &c. To all which I am forced to answer, 
 I cannot tell; I do not know; I have not heard. I have asked my 
 father some of these questions, but am still an ignoramus.” 
 
 All the children received the first rudiments of learning from their 
 mother, who, as we have seen, was admirably qualified for this office 
 in her own family. There is no evidence that the boys were ever put 
 to any school in the country, their mother having a very bad opinion of 
 the common methods of instructing and governing children. But she 
 Vol. I. 10 
 
70 
 
 THE LIFE OF 
 
 was not only attentive to their progress in learning, she likewise endea¬ 
 voured to give them, as early as possible, just and useful notions of 
 religion. Her mind seems to have been led to a more than ordinary 
 attention to her son John in this respect. In one of her private medi¬ 
 tations, when he was near eight years old, she mentions him, in a man¬ 
 ner that shows how much her heart was engaged in forming his mind 
 for religion. I shall transcribe the whole meditation for the benefit of 
 the reader. 
 
 “ Evening, May 17, 1711.—Son John. 
 
 “What shall I render to the Lord for his mercies? The little un¬ 
 worthy praise that I can offer, is so mean and contemptible an offering, 
 that I am even ashamed to tender it. But, Lord, accept it for the sake 
 of Christ, and pardon the deficiency of the sacrifice. 
 
 “ I would offer thee myself, and all that thou hast given me ; and I 
 would resolve, (0 give me grace to do it,) that the residue of my life 
 shall be all devoted to thy service. And I do intend to be more particu¬ 
 larly careful of the soul of this child, that thou hast so mercifully pro¬ 
 vided for, than ever I have been ; that I may do my endeavour to instil 
 into his mind the principles of thy true religion, and virtue. Lord, give 
 me grace to do it sincerely and prudently, and bless my attempts with 
 good success.” Her good endeavours were not without the desired 
 effect. 
 
 In the month of April, 1712, he had the smallpox, together with four 
 others of the children. His father was then in London, to whom his 
 mother writes thus: “ Jack has bore his disease bravely like a man, 
 and indeed like a Christian, without any complaint; though he seemed 
 angry at the smallpox when they were sore, as we guessed by his 
 looking sourly at them, for he never said any thing.” In 1714, he was 
 placed at the Charter-house, with that eminent scholar, Dr. Walker, th$ 
 Head-Master, and became a favourite on account of his sobriety and 
 application. Ever after, he retained a remarkable predilection for that 
 place, and was accustomed to walk through it once a year during his 
 annual visit in London. He had some reasons however to complain 
 of the usage he received at the Charter-house. Discipline was so ex¬ 
 ceedingly relaxed, that the boys of the higher forms were suffered to 
 eat up, not only their own portions of animal food, but those also which 
 were allowed to the lesser boys. By this means he was limited, for 
 a considerable part of the time he remained at that school, to a small 
 daily portion of bread as his only solid food. One thing he observed, 
 which contributed among others to his general flow of health, and to 
 the establishment of his constitution,—and that was, his invariable atten¬ 
 tion to a strict command of his father, that he should run round the 
 Charter-house garden, which was of considerable extent, three times 
 every morning. 
 
 In 1719, when his father was hesitating in what situation he should 
 place Charles, his brother Samuel writes thus concerning John : “My 
 brother Jack, I can faithfully assure you, gives you no manner of discou¬ 
 ragement from breeding your third son a scholar.” Two or three 
 months afterwards he mentions him again, in a letter to his father: “Jack 
 Ife’ with me, and a brave boy, learning Hebrew as fast as he can.” 
 
THE REV. JOHN WESLEY. 
 
 71 
 
 He was now sixteen, and the next year was elected to Christ Church, 
 Oxford. Here he pursued his studies with great advantage, I believe 
 under the direction of Dr. Wigan, a gentleman eminent for his classical 
 knowledge. Mr. Wesley’s natural temper in his youth was gay and 
 sprightly, with a turn for wit and humour. When he was about twenty- 
 one years of age, “ he appeared,” as Mr. Badcock has observed, “ the 
 very sensible and acute collegian—a young fellow of the finest classi¬ 
 cal taste, of the most liberal and manly sentiments.”* His perfect 
 knowledge of the classics gave a smooth polish to his wit, and an air 
 of superior elegance to all his compositions. He had already begun 
 to amuse himself occasionally with writing verses, though most of his 
 poetical pieces at this period, were, I believe, either imitations or trans¬ 
 lations of the Latin. Some time in this year, however, he wrote an 
 imitation of the 65th Psalm, which he sent to his father, who says, “ I 
 like your verses on the 65th Psalm, and would not have you bury your 
 talent.” 
 
 In the summer of this year, his brother, Mr. Samuel Wesley, broke 
 his leg; and, when he was recovering wrote to Mr. John Wesley at 
 Oxford, informing him of his misfortune. His answer is dated the 17th 
 of June, when he was just twenty-one years of age. The letter shows 
 his lively and pleasant manner of writing when young. 
 
 “ I believe,” says he, “ I need not use many arguments to show I 
 am sorry for your misfortune, though at the same time I am glad you 
 are in a fair way of recovery. If I had heard of it from any one else, I 
 might probably have pleased you with some impertinent consolations ; 
 but the way of your relating it is a sufficient proof, that they are what 
 you don’t stand in need of. And indeed, if I understand you rightly, 
 you have more reason to thank God that you did not break both, than 
 to repine because you have broke one leg. You have undoubtedly 
 heard the story of the Dutch seaman, who having broke one of his legs 
 by a fall from the main-mast, instead of condoling himself, thanked God 
 that he had not broke his nepk. I scarce know whether your first news 
 vexed me, or your last news pleased me, more : but I can assure you, 
 that though I did not cry for grief at the former, I did for joy at the 
 latter part of your letter. The two things which I most wished for of 
 almost any thing in the world, were to see my mother, and Westminster 
 once again; and to see them both together, was so far above my expect¬ 
 ations that I almost looked upon it as next to an impossibility. I have 
 been so very frequently disappointed when I had set my heart on any 
 pleasure, that I will never again depend on any before it comes. How¬ 
 ever, I shall be obliged to you if you will tell me, as near as you can, 
 how soon my uncle is expected in England,| and my mother in London.” 
 
 To this letter Dr. Whitehead has appended some amatory lines, 
 which, he says, 11 afford a specimen of the writer’s abilities to give a 
 beautiful and elegant dress to verses intended as ridicule.” This 
 palliative phrase is contradicted by the lines themselves, which undoubt¬ 
 edly have not the least appearance of being “ intended as ridicule.” 
 
 * Westminster Magazine. 
 
 •f The uncle here mentioned was his mother’s only brother. He was in the service of the 
 East India Company; and the public prints having stated, that he was returning home in 
 one of the Company’s ships, Mrs. Wesley came to London when the ship arrived, to meet 
 him. But the information was false, and she was disappointed .—Private Payers. I sliali 
 notice this brother in a subsequent part of these Memoirs. 
 
72 
 
 THE LIFE OF 
 
 What the Doctor’s motives might have been for granting them a place 
 in his “ Life of Mr. Wesley,” it is difficult to conjecture; but if, with 
 the greatest stretch of charity, we can suppose it possible for them to 
 have been inserted with an intention to enhance Mr. Wesley’s character, 
 few men will venture to call the publication of them either candid or 
 judicious. The sinister purposes to which they are capable of being 
 applied by men of perverse minds, are shown by Mr. Nightingale, in 
 his “ Portraiture of Methodism,” who, with great injustice, quotes them 
 as a standard of Mr. Wesley’s talents for poetry, and a serious drawback 
 on his piety. His reflections upon this juvenile production are, “ that 
 Mr. Wesley was not quite that dark, saturnine creature which Arch¬ 
 bishop Herring took him to be ; and that he was not then so Method- 
 istical, as at a subsequent period of his life.” The distress of Mr. 
 Nightingale’s own mind, and the compunctious visitiijgs of his con¬ 
 science for having published these and similar unfounded remarks upon 
 Mr. Wesley and his friends, are well described in the frank and penitent 
 confession which he made in the immediate prospect of death, and 
 which, at his urgent request, my excellent friend Mr. Bunting inserted 
 in “the Wesleyan Methodist Magazine,” for November 1823. In 
 alluding to these circumstances, I have no other object in view, than to 
 vindicate Mr. Wesley’s memory, and to guard the public against the 
 insinuations which have been artfully conveyed respecting a man, who, 
 even in his unregenerate condition, was remarkable for chaste conver¬ 
 sation and correct moral conduct. 
 
 On perusing the narrative both of Dr. Whitehead and Mr. Nightin¬ 
 gale, the learned reader will at once perceive, that neither of them had 
 enjoyed the advantages of an early classical education, and that they 
 were consequently unacquainted with the course of studies usually pur¬ 
 sued at our Universities. Dr. Whitehead, indeed, subsequently took a 
 degree in Medicine at the University of Leyden ; but, to obtain a medi¬ 
 cal diploma, a student is not required to exhibit that extensive know¬ 
 ledge of classic lore which is indispensible for securing him a degree 
 either in Arts or Divinity. Omitting any allusion to the objection¬ 
 able passages, which are of occasional occurrence in the ancient Classic 
 Poets of Greece and Rome,—and which are, promiscuously with others, 
 translated into English verse, by the young men in our great public 
 schools and Universities, merely as a trial of skill without adverting to 
 the moral turpitude of some of the sentiments, or to their probable dese¬ 
 crating effect,—it may be observed, that the verses quoted by Dr. 
 Whitehead were a college exercise of this description, and translated 
 by Mr. Wesley from the Latin. Such exercises were more common in 
 those days, and for a century preceding, than they are at present. The 
 youthful and witty translator, it is seen, was then only in his twenty- 
 first year, and had not felt those deep convictions of the sinfulness of his 
 nature which he afterwards endured. The real Christianity, or 
 “ Methodism of his subsequent life,” therefore, was not in the least 
 implicated in this juvenile effusion. Making no pretensions to purer 
 principles, or to a stricter course of conduct, than his college friends, 
 (to adopt another of Mr. Nightingale’s phrases,) at that period Mr. 
 Wesley “ thought it no sin to exercise his talents in translating a Poem 
 on A favourite Flea , Chloe’s rosy Cheek” &c. But though the verses • 
 contained no sentiment of an absolutely immoral complexion,—a favour- 
 
THE REV. JOHN WESLEY. 
 
 73 
 
 able circumstance, which cannot be offered in excuse for the early sallies 
 of wit of many collegians who have afterwards become as eminent for 
 their piety as for their talents*—Mr. Wesley would, a few years after¬ 
 wards, have been ashamed at the sight of them ; and he certainly would 
 never have supposed, that any man, who could present them to the 
 public as one of his compositions, entertained a proper regard for his 
 character, especially when that individual might, out of a multitude of 
 other choice materials, have easily selected a better and more edifying 
 “ specimen of his poetical abilities.”—But the wise designs of God’s 
 Providence, as proved by their results, were, that Mr. Wesley should 
 soon be engaged in more ennobling and salutary studies than are implied 
 in a scrupulous attention to the little prettinesses of poetic expression, 
 and that he should gain brighter and more durable trophies than any 
 which the whole course of human learning could bestow. 
 
 Towards the close of this year, Mr. Wesley began to think of enter¬ 
 ing into Deacon’s Orders ; and this led him to reflect on the importance 
 of the ministerial office, the motives of entering into it, and the neces¬ 
 sary qualifications for it. On examining the step he intended to take, 
 through all its consequences to himself and others, it appeared of the 
 greatest magnitude, and made so deep an impression on his mind, that 
 he became more serious than usual, and applied himself with more 
 attention to subjects of divinity. Some doubts arising in his mind on 
 the motives which ought to influence a man in taking Holy Orders, he 
 proposed them to his father, with a frankness that does great credit to 
 the integrity of his heart. His father’s answer is dated the 26th of 
 January, 1725. “As to what you mention of entering into Holy Orders, 
 it is indeed a great work, and I am pleased to find you think it so. As 
 to the motives you take notice of, my thoughts are : if it is no harm’f to 
 desire getting into that office, even as Eli’s sons, 4 to eat a piece of bread? 
 yet, certainly, a desire and intention to lead a stricter life, and a belief 
 that one should do so, is a better reason : Though this should, by all 
 means, be begun before, or ten to one it will deceive us afterwards. 
 But if a man be unwilling and undesirous to enter into Orders, it is easy 
 to guess whether he can say so much as, with common honesty, that he 
 trusts he is 4 moved to it by the Holy Ghost.’ But the principal spring 
 and motive, to which all the former should be only secondary, must cer¬ 
 tainly be the glory of God, and the service of his Church in the edifica¬ 
 tion of our neighbour. And wo to him*who, with, any meaner leading 
 view, attempts so sacred a work !” He then mentions the qualifications 
 necessary for Holy Orders, and answers a question which his son asked. 
 44 You ask me, which is the best commentary on the Bible ? I answer, 
 the Bible itself. «For the several Paraphrases and Translations of it in 
 the Polyglott, compared with the Original, and with one another, are, in 
 my opinion, to an honest, devout, industrious, and humble man, infinitely 
 
 * If every man, who, in the days of his unbridled boyhood, has written foolish or wicked 
 verses, must ever afterwards be stigmatized for such acts of indiscretion, what will become 
 of the fair fame of the pious Beza, the learned Grotius, the clever Du Moulin, and'several 
 others of equal eminence among our own countrymen ? One of the able Latin pamphlets of 
 Grotius contains a befitting and penitential apology for himself, in which many of his offend¬ 
 ing brethren would have heartily united : “ How much do I wish, that all those excitements 
 to marriage and to wars had been destroyed! And that sacred poems, and such as have a 
 tendency to inculcate good morals and form correct habits, were the sole productions that 
 remained.”— Rivet. Apologet. Discussio. 
 
 f I doubt this under the Christian dispensation. 
 
THE LIFE OF 
 
 74 
 
 preferable to any comment I ever saw. But Grotius is the best, for 
 the most part, especially on the Old Testament.” He then hints to his 
 son, that he thought it too soon for him to take Orders; and encourages 
 him to work and write while he could. “You see,” says he, “time 
 has shaken me by the hand ; and death is but a little behind him. My 
 eyes and heart are now almost all I have left; and I bless God for them.” 
 
 His mother wrote to him in February on the same subject, and seem¬ 
 ed desirous that he should enter into Orders as soon as possible. “ I 
 think,” says she, “the sooner you are a Deacon the better, because it 
 may be an inducement to greater application in the study of practical 
 divinity, which, of all other studies, I humbly conceive to be the best 
 for candidates for Orders.”—“ The alteration of your temper,” says she, 
 in the same letter, “has occasioned me much speculation. I, who am 
 apt to be sanguine, hope it may proceed from the operations of God’s 
 Holy Spirit, that, by taking off your relish for earthly enjoyments, he 
 may prepare and dispose your mind for a more serious and close appli¬ 
 cation to things of a more sublime and spiritual nature. If it be so, 
 happy are you, if you cherish those dispositions! And now, in good 
 earnest, resolve to make religion the business of your life ; for, after 
 all, that is the one thing that, strictly speaking, is necessary: all things 
 besides are comparatively little to the purposes of life. I heartily wish 
 you would now enter upon a strict examination of yourself, that you may 
 know whether you have a reasonable hope of salvation by Jesus Christ. 
 If you have, the satisfaction of knowing it will abundantly reward your 
 pains; if you have not, you will find a more reasonable occasion for 
 tears, than can be met with in a tragedy. This matter deserves great 
 consideration by all, but especially by those designed for the ministry; 
 who ought, above all things, to make their own calling and election sure, 
 lest after they have preached to others , they themselves should be cast 
 away.” 
 
 He began now to apply himself with diligence to the study of divinity, 
 and became more desirous of entering into Orders. He wrote twice to 
 his father on this subject. His father answered him in March, and 
 informed him, that he had changed his mind, and was then inclined that 
 he should take Orders that summer: “ But, in the first place,” says he, 
 “ if you love yourself or me, pray heartily.” 
 
 The books which, at this time, had the greatest influence on his 
 mind, were the Imitation of Christ by Thomas a Kempis, and Bishop 
 Taylor’s Rides of Holy Living and Hying. He did not, indeed, impli¬ 
 citly receive every thing they taught; but they roused his attention to 
 the whole spirit of the Christian religion. “ He began to see, that true 
 religion is seated in the heart, and that God’s law extends to all our 
 thoughts, as well as words and actions.* He was, however, very angry 
 at Kempis for being too strict, though he then read him only in Dean 
 Stanhope’s translation.”! This was a singular feature in Mr. Wesley’s 
 character. Contrary to the disposition of most young men who have 
 been educated in the habits of study, he was diffident of his own judg¬ 
 ment ; and this disposition is visible through the whole of his life. On 
 this occasion, he consulted his parents, stated his objections to some 
 things in Kempis, and asked their opinion. His letter is dated May 
 29. “ I was lately advised,” says he, “ to read Thomas a Kempis 
 
 * Wesley’s Works, in 32 volumes, vol. xxvi, p. 274. f Ibid. 
 
THE EEV. JOHN WESLEY* 
 
 75 
 
 over, which I had frequently seen, but never much looked into before. 
 
 I think he must have been a person of great piety and devotion; but it 
 is my misfortune to differ from him in some of his main points. I 
 cannot think, that when God sent us into the world, he had irreversibly 
 decreed, that we should be perpetually miserable in it. If our taking 
 up the cross imply our bidding adieu to all joy and satisfaction, how is 
 it reconcilable with what Solomon expressly affirms of religion, that 
 4 her ways are ways of pleasantness , and all her paths are peace V 
 Another of his tenets is, that all mirth or pleasure is useless, if not 
 sinful, and that nothing is an affliction to a good man—that he ought to 
 thank God even for sending him misery. This, in my opinion, is con¬ 
 trary to God’s design in afflicting us ; for though he chasteneth those 
 whom he loveth, yet it is in order to humble them. I hope, when you 
 have time, you will give me your thoughts on these subjects, and set 
 me right if I am mistaken.” 
 
 His mother’s letter, in answer to this, is dated June the 8th, in which 
 she says, “ I take Kempis to have been an honest, weak man, that had 
 more zeal than knowledge, by his condemning all mirth or pleasure, as 
 sinful or useless, in opposition to so many direct and plain texts of 
 Scripture.* Would you judge of the lawfulness or unlawfulness of 
 pleasure, of the innocence or malignity of actions—take this rule : 
 Whatever weakens your reason, impairs the tenderness of your con¬ 
 science, obscures your sense of God, or takes off the relish of spiritual 
 things ; in short, whatever increases the strength and authority of your 
 body over your mind; that thing is sin to you, however innocent it may 
 be in itself.” 
 
 His father’s letter is dated July 14. “ As for Thomas a Kempis,” 
 
 says he, “ all the world are apt to strain either on one side or the other; 
 but, for all that, mortification is still an indispensible Christian duty. 
 The world is a Siren, and we must have a care of her: and if the 
 4 young man ’ will 4 rejoice in his youth ,’ yet let him take care that his 
 joys be innocent; and, in order to this, remember, that 1 for all these 
 things God will bring him into judgment .’ I have only this to add of 
 my friend and old companion, that, making some grains of allowance, 
 he may be read to great advantage ; nay, that it is almost impossible to 
 peruse him seriously without admiring, and I think in some measure 
 imitating his heroic strains of humility, piety, and devotion. But I 
 reckon you have, before this, received your mother’s letter, who has 
 leisure to bolt the matter to the bran.” 
 
 He consulted his mother in another letter, dated June the 18th, on 
 some things which he had met with in Bishop Taylor. “ You have so 
 well satisfied me,” says he, “ as to the tenets of Thomas a Kempis, 
 that I have ventured to trouble you once more on a more dubious sub¬ 
 ject. I have heard one I take to be a person of good judgment say, 
 that she would advise no one, very young, to read Dr. Taylor on Living 
 and Dying. She added, that he almost put her out of her senses when 
 she was fifteen or sixteen years old ; because he seemed to exclude all 
 from being in a way of salvation who did not come up to his rules, some 
 of which are altogether impracticable. A fear of being tedious will 
 make me confine myself to one or two instances, in which I am doubt- 
 
 * This is tender, yea, awful ground. Kempis meant the mirth and pleasures of the 
 world. 
 
THE LIFE OF 
 
 ?6 
 
 ful; though several others might be produced of almost equal conse¬ 
 quence.” He then states, in reference to humility, that the Bishop 
 says, u We must be sure, in some sense or other, to think ourselves 
 the worst in every company where we come.” And in treating of 
 repentance he says, “ Whether God has forgiven us or no, we know 
 not: therefore be sorrowful for ever having sinned.”—“ I take the 
 more notice of this last sentence,” says Mr. Wesley, “ because it 
 seems to contradict his own words in the next section, where he says, 
 that by the Lord’s Supper all the members are united to one another, 
 and to Christ the Head. The Holy Ghost confers on us the graces 
 necessary for, and our souls receive the seeds of, an immortal nature.* 
 Now surely these graces are not of so little force as that we cannot 
 perceive whether we have them or not; if we dwell in Christ, and 
 Christ in us, which he will not do unless we are regenerate, certainly 
 we must be sensible of it. If we can never have any certainty of our 
 being in a state of salvation, good reason it is, that every moment should 
 be spent, not in joy, but in fear and trembling; and then undoubtedly, 
 in this life, we are of all men most miserable. God deliver us from 
 such a fearful expectation as this ! Humility is undoubtedly necessary 
 to salvation; and if all these things are essential to humility, who can 
 be humble ? who can be saved V* 
 
 His mother’s answer is dated July 21. She observes, that though 
 she had a great deal of business, was infirm, and but slow of under¬ 
 standing, yet it was a great pleasure to correspond with him on religious 
 subjects, and if it, might be of the least advantage to him, she should 
 greatly rejoice. She then tells him, that what Dr. Taylor calls humility 
 is not the virtue itself, but the accidental effects of it, which may in 
 some instances, and must in others, be separated from it. She then 
 proceeds to state her own ideas of humility. 
 
 “ Humility is the mean between pride, or an overvaluing ourselves, 
 on one side, and a base abject temper, on the other. It consists in a 
 habitual disposition to think meanly of ourselves ; which disposition is 
 wrought in us by a true knowledge of God; his supreme essential 
 glory ; his absolute immense perfection of being ; and a just sense of 
 our dependance upon him, and past offences against him ; together 
 with a consciousness of our present infirmities and frailties,” &c, &c. 
 
 It is evident, that Dr. Taylor’s work had not only affected Mr. 
 Wesley’s heart, but engaged him in the earnest pursuit of farther know¬ 
 ledge. He therefore answered his mother’s letter on the 29th of July; 
 and both this letter and the answer to it are worthy of being preserved; 
 the one as a specimen of his manner of reasoning at this early period 
 of life; and the other, as it affords some excellent practical observa¬ 
 tions. They are too long to be inserted here ; I shall therefore only 
 present the reader with an extract from each. 
 
 “ You have much obliged me,” says he, “ by your thoughts on Dr. 
 Taylor, especially with respect to humility, which is a point he does 
 not seem to me sufficiently to clear. As to absolute humility, consist¬ 
 ing in a mean opinion of ourselves, considered with respect to God 
 alone, I can readily join with his opinion. But I am more uncertain as 
 
 * So the pious Bishop was, in some sense, an advocate for Sacramental J ustification!— 
 the great error of the present day. It is not likely, however, that he held it in the same 
 way in which it is now maintained. 
 
THE REV. JOHN WESLEY. 
 
 77 
 
 to comparative, if I may so term it; and think some plausible reasons 
 may be alleged to show, it is not in our power, and consequently not a 
 virtue, to think ourselves the worst in every company. 
 
 “ We have so invincible an attachment to truth already perceived, 
 that it is impossible for us to disbelieve it. A distinct perception com¬ 
 mands our assent, and the will is under a moral necessity of yielding to 
 it. It is not, therefore, in every case, a matter of choice, whether we 
 will believe ourselves worse than our neighbour, or not; since we may 
 distinctly perceive the truth of this proposition, He is worse than I; and 
 then the judgment is not free. One, for instance, who is in company 
 with a freethinker, or other person signally debauched in faith and prac¬ 
 tice, cannot avoid knowing himself to be the better of the two ;—these 
 propositions extorting our assent: An Atheist is worse than a believer . 
 A man ivho endeavours to please God is better than he who defies Him. 
 
 “ If a true knowledge of God be necessary to absolute humility, a 
 true knowledge of our neighbour should be necessary to comparative. 
 But to judge one’s self the worst of all men, implies a want of such 
 knowledge. No knowledge can be, where there is not certain evidence; 
 which we have not, whether we compare ourselves with our acquaint¬ 
 ance, or with strangers. In the one case, we have only imperfect evi¬ 
 dence, unless we can see through the heart: in the other we have none 
 at all. 
 
 “ Again, this kind of humility can never be well-pleasing to God, 
 since it does not flow from faith, without which it is impossible to please 
 Him. Faith is a species of belief, and belief is defined ‘an assent to 
 a proposition upon reasonable grounds.’ Without rational grounds there 
 is therefore no belief, and consequently no faith. 
 
 “ That we can never be so certain of the pardon of our sins as to be 
 assured they will never rise up against us, I firmly believe. We know 
 that they will infallibly do so, if ever we apostatize; and I am not 
 satisfied what evidence there can be of our final perseverance, till we 
 have finished our course. But I am persuaded, we may know if we 
 are now in a state of salvation, since that is expressly promised in the 
 Holy Scriptures to our sincere endeavours, and we are surely able to 
 judge of our own sincerity.* 
 
 “As I understand faith to be an assent to any truth upon rational 
 grounds, I do not think it possible, without perjury, to swear I believe 
 any thing, unless I have rational grounds for my persuasion. Now that 
 which contradicts reason, cannot be said to stand on rational grounds ; 
 and such, undoubtedly, is every proposition which is incompatible with 
 the Divine Justice or Mercy. I can therefore never say, I believe such 
 a proposition; since it is impossible to assent upon reasonable evidence, 
 where it is not in being. 
 
 “ What then shall I say of Predestination ? An everlasting purpose of 
 God to deliver some from damnation, does, I suppose, exclude all trom 
 that deliverance who are not chosen. And if it was inevitably decreed 
 from eternity, that such a determinate part of mankind should be saved, 
 and none beside them, a vast majority of the world we^ only born to 
 eternal death, without so much as a possibility of avoiding it. How is 
 this consistent with either the Divine Justice or Mercy 1 Is it merciful 
 to ordain a creature to everlasting misery? Is it just to punish man for 
 * He saw the blessing , even at this time, but not the way to attain it 
 
 II 
 
78 
 
 THE LIFE OF 
 
 crimes which he could not but commit? That God should be the author 
 of sin and injustice, which must, I think, be the consequence of main¬ 
 taining this opinion, is a contradiction to the clearest ideas we have of 
 the Divine Nature and Perfections. 
 
 “ I call faith, 4 an assent upon rational groundsbecause I hold 
 Divine Testimony to be the most reasonable of all evidence whatever. 
 Faith must necessarily, at length, be resolved into reason. God is 
 true ; therefore, what he says is true : He hath said this ; therefore, this 
 is true. When any one can bring me more reasonable propositions 
 than these, I am ready to assent to them: till then, it will be highly 
 unreasonable to change my opinion.” 
 
 Men would be apt to think, that such an intellect, so improved, and 
 so disposed, would be easily led into all “ the truth as it is in Jesus.” 
 But the contrary will be seen in these memoirs. To bring such a mind 
 to the simplicity of faith—to make it willing to lose its all and to find 
 all in Christ, is indeed to remove a mountain! But when brought to 
 this, how mighty do we see that mind in operation! how steadfast and 
 unmoveable in all its actings ! 
 
 We see, in this letter, how seriously Mr. Wesley had taken up the 
 study of divinity ; and it is pleasing to observe, how early he adopted 
 the opinion of General Redemption, which he so uniformly held, and so 
 ably defended in the subsequent part of his life, without ever departing 
 from evangelical truth. 
 
 His mother’s letter is dated August the 18th : “ You say, that I have 
 obliged you by sending my thoughts of humility, and yet you do not 
 seem to regard them in the least; but still dwell on that single point in 
 Dr. Taylor, of thinking ourselves the worst in every company ; though 
 the necessity of thinking so, is not inferred from my definition. I shall 
 answer your arguments, after I have observed, that we differ in our 
 notions of the virtue itself. You will have it consist in thinking meanly 
 of ourselves ; I, in a habitual disposition to think meanly of ourselves ; 
 which 1 take to be more comprehensive, because it extends to all the 
 cases wherein that virtue can be exercised, either in relation to God, 
 ourselves, or our neighbour, and renders your distinction of absolute 
 and comparative humility perfectly needless. 
 
 “ We may, in many instances, think very meanly of ourselves without 
 being humble; nay, sometimes our very pride will lead us to condemn 
 ourselves; as when we have said or done any thing that lessens that 
 esteem of men which we earnestly covet. As to what you call absolute 
 humility, with respect to God, what great matter is there in it ? Had we 
 only a mere speculative knowledge of that awful Being, and only con¬ 
 sidered Him as the Creator and Sovereign Lord of the universe ; yet, 
 since that first notion of him implies that he is a God of absolute and 
 infinite perfection and glory, we cannot contemplate that glory, or con¬ 
 ceive him present, without the most exquisite diminution of ourselves 
 before hkn.* 
 
 * But this is ntA the humility of a sinner. An angel may be, and no doubt is, thus abased 
 before God. But a dinner is a condemned creature; the sentence of death is upon him, and 
 if he is truly convinced of sin, he acknowledges, “ ’Tis just the sentence should take place.” 
 A man cannot be justified , unless he is. thus humbled. He cannot pass from death unto 
 life, but by the consciousness of his guilt, and by pleading the Lord of Life, who died for 
 him.—See Mr. Wesley’s Sermon on Matt, v, 3, 4. 
 
THE REV. JOHN WESLEY. 
 
 79 
 
 ; > The other part of your definition I cannot approve, because I think 
 ail those comparisons are rather the effects of pride than of humility. 
 
 “ Though truth is the object of the understanding; and all truths, as 
 such, agree in one common excellence, yet there are some truths which 
 are comparatively of so small value, because of little use, that it is no 
 matter whether we know them or not. Among these I rank the right 
 answer to your question, whether our neighbour or we be worse. Of 
 what importance can this inquiry be to us ? Comparisons in these cases 
 are very odious, and do most certainly proceed from some bad.principle 
 in those who make them. So far should we be from reasoning upon 
 the case, that we ought not to permit ourselves to entertain such thoughts 5 
 but if they ever intrude, to reject them with abhorrence. 
 
 “ Supposing that, in some cases, the truth of that proposition, My 
 neighbour is worse than /, be ever so evident, yet what does it avail ? 
 Since two persons, in different respects, may be better and worse than 
 each other. There is nothing plainer than that a free-thinker, as a free¬ 
 thinker, and an Atheist, as an Atheist, is worse in that respect than a 
 believer, as a believer. But if that believer’s practice does not corres¬ 
 pond to his faith, he is worse than an infidel. 
 
 “ If we are not obliged to think ourselves the worst in every company, 
 I am perfectly sure, that a man sincerely humble will be afraid to think 
 himself the best in any. And though it should be his lot (for it can 
 never be his choice) to fall into the company of notorious sinners; ‘ who 
 makes thee to differ V or ‘ what hast thou that thou hast not received ?’* 
 is sufficient, if well considered, to humble us, and silence all aspiring 
 thoughts and self-applause ; and may instruct us to ascribe our preser¬ 
 vation from enormous offences to the sovereign grace of God, and not 
 to our own natural purity or strength. 
 
 “ You are somewhat mistaken in your notions of faith. All faith is 
 an assent, but all assent is not faith. Some truths are self-evident, and 
 we assent to them because they are so. Others, after a regular and 
 formal process of reason, by way of deduction from some self-evident 
 principle, gain our assent. This is not properly faith, but science. 
 Some, again, we assent to, not because they are self-evident, or because 
 we have attained the knowledge of them in a regular method, by a train 
 of arguments; but because they have been revealed to us, either by 
 God or man, and these are the proper objects of faith. The true mea¬ 
 sure of faith is, the authority of the revealer, the weight of which always 
 holds proportion to our conviction of his ability and integrity. Divine 
 faith is an assent to whatever God has revealed to us, because he has 
 revealed it.”f 
 
 It was impossible for Mr. Wesley to correspond with such a parent, 
 and on such subjects, without being improved; and the effect of his 
 present inquiries was deep and lasting. In reading Kempis, he tells us, 
 that he had frequently much sensible comfort, such as he was an utter 
 stranger to before. And the chapter in Dr. Taylor on purity of inten¬ 
 tion^ convinced him of the necessity of being holy in heart, as well as 
 
 * According to the Gospel, ‘ there is no difference ’ naturally before God. “ AU have sinned, 
 and come short of the glory of God.” (Rom. iii, 21.) The mighty difference is made by 
 
 FAITH. 
 
 f The remaining part of this Letter on Predestination is inserted in the Arminian Maga¬ 
 zine, vol. i, page 36, though with an error in the date.—How far may we go in the know¬ 
 ledge of the doctrine of faith, without ha ving living faith! 
 
80 
 
 THE LIFE OF 
 
 regular in his outward deportment. Meeting likewise with a religious 
 friend about this time, which he never had before, he began to alter the 
 whole form of his conversation, and to set in earnest upon a new life. 
 He communicated every week. He watched against all sin, whether 
 in word or deed; and began to aim at, and pray for, inward holiness. 
 
 Having now determined to devote himself wholly to God, his letters 
 to his parents carried a savour of religion, which before they had wanted; 
 this made his father say to him in a letter of August the 2d, “ If you be 
 but what you write, you and I shall be happy, and you will much alle¬ 
 viate my misfortune.” He soon found that his son was not double- 
 minded. The time of his Ordination now drew near. His father wrote 
 to him on this subject, in a letter dated September the 7th, in which he 
 says, “ God fit you for your great work! Fast, watch, and pray ; believe, 
 love, endure, and be happy; towards which you shall never want the 
 most ardent prayers of your affectionate father.” In preparing for his Or¬ 
 dination, he found some scruples on his mind respecting the damnatory 
 clauses in the Athanasian Creed ;* which he proposed to his father, 
 who afterwards gave him his opinion upon it. Having prepared him¬ 
 self with the most conscientious care for the ministerial office, he was 
 ordained Deacon on Sunday the 19th of this month, by Dr. Potter, then 
 Bishop of Oxford. 
 
 Mr. Wesley’s Ordination supplied him with an additional motive to 
 prosecute the study of Divinity; which he did, by directing his inquiries 
 into the evidences and reasonableness of the Christian Religion. He 
 wrote to his mother on this subject November the 3d, who, in her 
 answer, dated the 10th, encourages him to persevere in such investiga¬ 
 tions without any fear of being injured by them. “ I highly approve,” 
 says she, “ of your care to search into the grounds and reasons of our 
 most holy religion ; which you may do, if your intention be pure, and 
 yet retain the integrity of your faith. Nay, the more you study on that 
 subject, the more reason you will find to depend on the veracity of God; 
 inasmuch as your perception of him will be clearer, and you will more 
 plainly discover the congruity there is between the ordinances and pre¬ 
 cepts of the gospel, and right reason*! Nor is it a hard matter to prove, 
 that the whole system of Christianity is founded thereon.” 
 
 But Mr. Wesley did not employ all his time in these studies. His 
 private Diary shows how diligent he was in the study of the Classics, 
 and other books in different, branches of science, and in the performance 
 of his academical exercises. The time also drew near when it was 
 expected, that the election of a Fellow of Lincoln College would take 
 place; with a view to which his friends had been exerting themselves 
 in his favour all the summer.! When Dr. Morley, the Rector, was 
 spoken to on the subject, he said, “ I will inquire into Mr. Wesley’s 
 character.” He did so, and gave him leave to stand a candidate. He 
 afterwards became his friend in that business, and used all the influence 
 he had in his favour. His father in a letter of July says, “ I waited on 
 
 * See his Sermon on the Trinity. 
 
 f If by right reason be meant, the reason of God, or the reasoning of the Eternal Mind, 
 (if we may so speak of Him who reasons not,) Christianity is certainly founded thereon. 
 But to the reason of fallen man, it is “foolishness and a man “ who would be wise , must 
 thus become a fooV Neither the admirable mother, nor her admirable son, was as yet 
 thus wise. 
 
 t His father mentions it in his letter of the 26th of January, of this year. 
 
THE REV. JOHN WESLEY. 
 
 81 
 
 Dr. Morley, and found him more civil than ever. I will write to the 
 Bishop of Lincoln again, and to your brother Samuel the next post. 
 Study hard lest your opponents beat you.” In another letter, speaking 
 of Dr. Morley, he says, “ You are infinitely obliged to that generous man.” 
 
 Mr. Wesley’s uncommon seriousness, however, was against him; 
 and he did not escape the banter and ridicule of his adversaries at Lin¬ 
 coln College on this occasion. In reference to this, his father observes 
 in a letter of August: “ As for the Gentlemen Candidates you write of— 
 does any body think, that the devil has no agents left? It is a very 
 callow virtue, sure, that cannot bear being laughed at. I think our 
 Captain and Master endured something more for us, before he entered 
 into glory : and unless we follow his steps, in vain do we hope to share 
 that glory with him. Nor shall any who sincerely endeavour to serve 
 him, either by turning others to righteousness, or keeping them steadfast 
 in it, lose their reward.”—And in his letter of October the 19th, he 
 exhorts him to bear patiently what was said of him at Lincoln: “ But 
 be sure,” says he, “ never to return the like treatment to your enemy. 
 You and I have hitherto done the best we could in that affair; do you 
 continue to do the same, and rest the whole with Providence.” 
 
 His mother writes to him on this occasion more in the way of encou¬ 
 ragement and caution: ‘ 1 If it be,” says she, “ a weak virtue that cannot 
 bear being laughed at, I am sure it is a strong and well-confirmed virtue 
 that can bear the test of a brisk buffoonery. I doubt too many people, 
 though well inclined, have yet made shipwreck of faith and a good con¬ 
 science, merely because they could not bear raillery. Some young 
 persons have a natural excess of bashfulness ; others are so tender of 
 what they call honour, that they cannot endure to be made a jest of.— 
 I would therefore advise those who are in the beginning of a Christian 
 course, to shun the company of profane wits, as they would the plague ; 
 and never to contract an intimacy with any, but such as have a good 
 sense of religion.” 
 
 But notwithstanding the warm opposition which his opponents made 
 against him, Mr. Wesley’s general good character for learning and dili¬ 
 gence, gave such firmness and zeal to his friends, that on Thursday, 
 March the 17th, 1726, he was elected Fellow of Lincoln College.* 
 His father very emphatically expresses his satisfaction on this occasion, 
 in a letter of the 1st of April.—“ I have both yours, since your election; 
 in both, you express yourself as becometh you. What will be my own 
 fate before the summer be over, God knows ; sed passi graviora — 
 Wherever I am, my Jack is Fellow pf Lincoln.”—His mother, in a 
 letter of March 30, tells him, in her usual strain of piety, “ I think 
 myself obliged to return great thanks to Almighty God, for giving you 
 good success at Lincoln. Let whoever He pleased be the instrument, 
 to Him, and to Him alone, the glory appertains.” 
 
 The Monday following his election, being March 21, he wrote to his 
 brother Samuel,f expressing his gratitude for the assistance he had 
 given him in that affair. W ith this letter he sent two or three copies of 
 
 * Private Diary. 
 
 f This letter, and the verses which accompanied it, were inserted some years ago, by 
 Mr. Badcock, in the Westminster Magazine. The letter is there without a date, which 1 
 have taken from Mr. John Wesley’s Diary. Mr. Badcock tells the public, that he had a 
 variety of curious papers by him, which show Mr. Wesley in a light which perhaps he had 
 forgot, &c.—I shall have occasion to mention this circumstance in another place. 
 
THE LIFE OF 
 
 82 
 
 verses, which seem, by what he says of them, to have been written at 
 an early period. “ I have not yet,” says he, “ been able to meet with 
 one or two gentlemen, from whom I am in hopes of getting two or 
 three copies of verses. The most tolerable of my own, if any such 
 there were, you probably received from Leybum. Some of those I had 
 besides, I have sent here ; and shall be very glad if they are capable of 
 being so corrected, as to be of any service to you.”—He sent three 
 specimens of his poetry with this letter : the two following I shall 
 insert; which considered as hasty productions—as mere amusements— 
 and sent in their rough state, I think every good judge will pronounce 
 to be excellent. 
 
 HORACE, LIB. I, ODE XXII. 
 
 Integrity needs no defence; 
 
 The man who trusts to innocence* 
 
 Nor wants the darts Numidians throw. 
 
 Nor arrows of the Parthian bow. 
 
 Secure o’er Lybia’s sandy seas, 
 
 Or hoary Caucasus he strays, 
 
 O’er regions scarcely known to feme. 
 
 Wash’d by Hydaspes’ fabled stream. 
 
 While void of cares, of nought afraid, 
 
 Late in the Sabine woods I stray’d; 
 
 On Sylvia’s lips, while pleased I sung, 
 
 . How love and soft persuasion hung! 
 
 A rav’nous wolf, intent on food, 
 
 Rush’d from the covert of the wood j 
 Yet dared not violate the grove 
 Secured by innocence and love; 
 
 Nor Mauritania’s sultry plain 
 So large a savage does contain; 
 
 Nor e’er so huge a monster treads 
 Warlike Apulia’s beechen shades. 
 
 Place me where no revolving sun 
 Does e’er his radiant circle run; 
 
 Where clouds and damps alone appear, 
 
 And poison the unwholesome year: 
 
 Place me in that effulgent day 
 Beneath the sun’s directer ray; 
 
 No change from its fix’d place shall move 
 The basis of my lasting love. 
 
 * Horace, with his usual vanity, lays claim to innocence. If, however, we understand 
 it as spoken of that evangelical innocence which comes by faith, how admirably true is the 
 declaration! 
 
 I cannot here refrain from presenting to the classical reader an anecdote communicated 
 to me by the late Rev. B. Collins (afterwards Bury) of Bath. He was on a visit to the 
 Rev. Mr. Pentecross of Wallingford; and when in company with that gentleman, and 
 "several ministers of the Gospel, he gave them an account of the famous Abbe (afterwards 
 Cardinal) Maury’s book on the Eloquence of the Pulpit; wherein the Abbe maintains, 
 that the only way in which we can expect the Gospel to be received with respect by the 
 world, is by cultivating the great talent of elocution. Mr. Pentecross remained silent 
 during the discussion; but, on being asked his opinion, repeated from this Ode, in the 
 original, 
 
 Integer vitse, scelerisque purus 
 Non eget Mauri — 
 
 Perhaps there is not extant a better Latin pun. It also forcibly showed his opinion, that 
 the power and purity of the Gospel did not need such meretricious ornament. 1 Cor. i, 
 17, 18. 
 
THE REV. JOHN WESLEY. 
 
 S3 
 
 TO A GENTLEMAN, ON THE DEATH OF HIS FATHER. 
 
 In Imitation of Horace, lib. i, ode xxiv. 
 
 Quis desiderio sit Pudor , Sfc. 
 
 What shame shall stop our flowing tears? 
 
 What end shall our just sorrows know ? 
 
 Since fate, relentless to our prayers, 
 
 Has given the long destructive blow! 
 
 Ye Muses, strike the sounding string, 
 
 In plaintive strains his loss deplore; 
 
 And teach an artless voice to sing 
 The great, the bounteous, now no more! 
 
 For him the wise and good shall mourn, 
 
 While late records his fame declare; 
 
 And, oft as rolling years return, 
 
 Shall pay his tomb a grateful tear. 
 
 Ah! what avails their plaints to thee ? 
 
 Ah! what avails his fame declared ? 
 
 Thou blam’st, alas! the just decree, 
 
 Whence virtue meets its just reward. 
 
 Though sweeter sounds adorn’d thy tongue 
 Than Thracian Orpheus whilom* play’d, 
 
 When list’ning to the morning song, 
 
 Each tree bow’d down its leafy head. 
 
 Never! ah, never from the gloom 
 Of unrelenting Pluto’s sway, 
 
 Could the thin shade again resume 
 Its ancient tenement of clay. 
 
 Indulgent patience, heaven-born guest f 
 JThy healing wings around display; 
 
 Thou gently calm’st the stormy breast. 
 
 And driv’st the tyrant grief away. 
 
 Corroding care and eating pain, 
 
 By just degrees thy influence own; 
 
 And lovely, lasting peace again 
 
 Resumes her long-deserted throne. ' 
 
 His parents now invited him to spend some time with them in the 
 country. Accordingly he left Oxford in April, and staid the whole 
 summer at Epworth and Wroote. During this time he usually read 
 prayers and preached twice on the Lord’s day, and in various ways 
 assisted his father as occasion required. But he still pursued his 
 studies, had frequent opportunities of conversing with his parents on 
 subjects highly interesting and instructive, and kept a regular diary of 
 what passed. He often takes notice of the particular subjects discussed 
 in their various conversations, and mentions the practical observations 
 his parents made, and sometimes adds his own. Among others, were 
 the following: how to increase our faith, our hope, and our love of 
 God : prudence, simplicity, sincerity, pride, vanity ; wit, humour, fancy, 
 courtesy, and general usefulness. His parents made such observations 
 as reflection and long experience had suggested to them, and he care¬ 
 fully minuted down such rules and maxims as appeared to him important. 
 
 Mr. Wesley returned to Oxford on the 21st of September, and 
 resumed his usual course of studies. His literary character was now 
 established in the University: he was acknowledged by all parties to 
 be a man of talents, and an excellent critic in the learned languages. 
 His compositions were distinguished by an elegant simplicity of style, 
 
 * I am sorry this poor quaint word should find its way into lines so serious and so beau* 
 tiful. Mr. Wesley would not have published it with that blemish. 
 
84 
 
 THE LIFE OF 
 
 and justness of thought, that strongly marked his classical taste. His 
 skill in Logic, or the art of reasoning, was universally known and 
 admired. The high opinion that was entertained of him, in these 
 respects, was soon publicly expressed, by choosing him Greek Lecturer 
 and Moderator of the Classes, on the 7th of November ; though he had 
 only been elected Fellow of the College in March, was little more than 
 twenty-three years of age, and had not yet proceeded Master of Arts. 
 
 It has already appeared, that Mr. Wesley’s poetical talents were 
 considerable : but they now assumed a more serious air. His para¬ 
 phrase on the first eighteen verses of the 104th Psalm, is a more 
 finished piece than any thing he had written before. He began to 
 write it on the 19th of August this year, when at Epworth ; and it well 
 deserves to be printed with accuracy. The original manuscript is now 
 before me. 
 
 PARAPHRASE ON PSALM CIV. 
 
 Verse 1 Upborne aloft on vent’rous wing, 
 
 While, spurning earthly themes, I soar 
 Through paths untrod before, 
 
 What God, what Seraph shall I sing ? 
 
 Whom but thee should I proclaim, 
 
 Author of this wond’rous frame ? 
 
 Eternal, uncreated Lord, 
 
 Enshrined in glory’s radiant blaze! 
 
 At whose prolific voice, whose potent word, 
 
 Commanded, nothing swift retired, and worlds began their race. 
 
 Thou, brooding o’er the realms of night, 
 
 Th’ unbottom’d infinite abyss, 
 
 Badest the deep her rage surcease, 
 
 And said’st, Let there be light! 
 
 Etherial light thy call obey’d, 
 
 Glad she left her native shade, 
 
 Through the wide void her living waters past; 
 
 Darkness turn’d his murmuring head, 
 
 Resign’d the reins, and trembling fled; 
 
 The crystal waves roll’d on, and fill’d the ambient waste. 
 
 3 In light, effulgent robe, array’d, 
 
 Thou left’st the beauteous realms of day; 
 
 The golden towers inclined their head, 
 
 As their Sovereign took his way. 
 
 3,4 The all-encircling bounds, (a shining train 
 
 Minist’ring flames around him flew,) \ 
 
 Through the vast profound he drew, 
 
 When lo! sequacious to his fruitful hand, 
 
 Heaven o’er th’ uncolour’d void her azure curtain threw. 
 
 Lo ! marching o’er the empty space, 
 
 The fluid stores in order rise, 
 
 With adamantine chains of liquid glass, 
 
 To bind the new-born fabric of the skies. 
 
 3 Downward th’ Almighty Builder rode : • 
 
 Old Chaos groan’d beneath the God: 
 
 Sable clouds his pompous car; 
 
 Harness’d winds before him ran, 
 
 Proud to wear their Maker’s chain, 
 
 And told, with hoarse-resounding voice, his coming from afar. 
 
 5 Embryon earth the signal knew, 
 
 And rear’d from night’s dark womb her infant head, 
 
 6 Though yet prevailing waves her hills o’erspread, 
 
 And stain’d their sickly face with pallid hue. 
 
 7 But when loud thunders the pursuit began, 
 
 Back the affrighted spoilers ran : 
 
 3 In vain aspiring hills opposed their race; 
 
THE REV. JOHN WESLEY. 
 
 85 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 16 
 
 1H 
 
 17 
 
 13 
 
 O’er hills and vales with equal haste, 
 
 The flying squadrons past, 
 
 Till safe within the walls of their appointed place : 
 
 There, firmly fix’d, their sure enclosures stand, 
 Unconquerable bound of ever-during sand ! 
 
 He spake! From the tall mountain’s wounded side, 
 
 Fresh springs rolled down their silver tide; 
 
 O’er the glad vales the shining wanderers stray, 
 
 Soft Murmuring as they flow, 
 
 While in their cooling wave inclining low, 
 
 The untaught natives of the field their parching thirst allay. 
 High-seated on the dancing sprays, 
 
 Chequering with varied light their parent streams, 
 
 The feather’d quires attune their artless lays, 
 
 Safe from the dreaded heat of solar beams. 
 
 Genial showers at his command, 
 
 Pour plenty o’er the barren land . 
 
 Labouring with parent throes, 
 
 See ! the teeming hills disclose 
 A new birth ; see the cheerful green, 
 
 Transitory, pleasing scene, 
 
 O’er the smiling landscape glow. 
 
 And gladden the vale below. 
 
 Along the inotmtain’s craggy brow, 
 
 Amiably dreadful now! 
 
 See the clasping vine dispread 
 Her gently rising, verdant head ! 
 
 See the purple grape appear, 
 
 Kind relief of human care ! 
 
 Instinct with circling life, thy skill 
 Uprear’d the olive’s loaded bough : 
 
 What time, on Lebanon’s proud hill, 
 
 ^ Slow rose the stately cedar’s brow. 
 
 Nor less rejoice the lowly plains, 
 
 Of useful com the fertile bed, 
 
 Than when the lordly cedar reigns, 
 
 A beauteous, but a barren shade. 
 
 While in his arms the painted train, 
 
 Warbling to the vocal grove, 
 
 Sweetly tell their pleasing pain, 
 
 Willing slaves to genial love; 
 
 While the wild-goats, an active throng, 
 
 From rock to rock light-bounding fly, 
 
 Jehovah's praise in solemn song 
 Shall echo through the vaulted sky. 
 
 Mr. Wesley was now more desirous than ever of improving his time 
 to the best advantage. As he had not yet taken his Degree of Master 
 of Arts, the whole of his time was not at his own disposal; but those 
 portions of it which were, he carefully spent in pursuit of such know¬ 
 ledge as promised to be beneficial to himself, and would enable him to 
 benefit others : he never indulged himself in an idle useless curiosity, 
 which is the common fault of most young men in the conduct of their 
 studies. He expresses his sentiments on this head, in a letter to his 
 mother, of January, 1727. “ I am shortly to take my Master’s Degree. 
 As I shall from that time be less interrupted by business not of my own 
 choosing, I have drawn up for myself a scheme of studies from which 
 I do not intend, for some years at least, to vary.—I am perfectly come 
 over to your opinion, that there are many truths it is not worth while to 
 know. Curiosity indeed might be a sufficient plea for our laying out 
 some time upon them, if we had half a dozen centuries of life to come ;* 
 
 * When Mr. Wesley was upwards of eighty, he said to me, after he had travelled from 
 Portsmouth to Gob ham, in Surrey, which he reached before 1 o’clock:—“ We should lose 
 no time,—wp have not, like the Patriarchs, 700 or 800 vears to play with.” 
 
 Vol. I. 12 
 
86 
 
 THE LIFE OF 
 
 but methinks it is great ill-husbandry to spend a considerable part o 
 the small pittance now allowed us, in what makes us neither a quick 
 nor a sure return. 
 
 “Two days ago I was reading a dispute between those celebrated 
 masters of controversy, Bishop Atterbury and Bishop Hoadly; but 
 must own I was so injudicious as to break off in the middle. I could 
 not conceive, that the dignity of the end was at all proportioned to the 
 difficulty of attaining it. And I thought the labour of twenty or thirty 
 hours, if I was sure of succeeding, which I was not, would be but ill 
 rewarded by that important piece of knowledge, whether Bishop Hoadly 
 had misunderstood Bishop Atterbury or not?” 
 
 The following paragraph, in the same letter, will show the reader 
 how diligent he had long been in improving the occasions which occur¬ 
 red, of impressing a sense of religion on the minds of his companions, 
 and of his soft and obliging manner of doing it. “ About a year and a 
 half ago,” says he, “ I stole out of company at eight in the evening, 
 with a young gentleman with whom I was intimate. As we took a turn 
 in an aisle of St. Mary’s Church, in expectation ©f a young lady’s funeral, 
 with whom we were both acquainted, I asked him, if he really thought 
 himself my friend ? and if he did, why he would not do me all the good 
 he could ? He began to protest,—in which I cut him short, by desiring 
 him to oblige me in an instance, which he could not deny to be in his 
 own power: to let me have the pleasure of making him a whole Chris¬ 
 tian, to which I knew he was at least half persuaded already. That he 
 could not do me a greater kindness, as both of us would be fully con¬ 
 vinced when we came to follow that young woman.* 
 
 “He turned exceedingly serious, and kept something of that disposi¬ 
 tion ever since. Yesterday was a fortnight, he died of a consumption. 
 I saw him three days before he died; and, on the Sunday following, 
 did him the last good office I could here, by preaching his funeral sermon; 
 which was his desire when living.” 
 
 Mr. Wesley proceeded Master of Arts on the 14thf of February, J 
 and acquired considerable reputation in his disputation for his Degree; 
 on which account his mother congratulates him in a letter ’of the four¬ 
 teenth of March.—On the 19th he writes thus to her: “ One advantage, 
 at least, my Degree has given me ; I am now at liberty, and shall be in 
 a great measure for some time, to choose my own employment. And 
 as l believe I know my own deficiencies best, and which of them are 
 most necessary to be supplied ; I hope my time will turn to somewhat 
 better account, than when it was not so much in my own disposal.”— 
 He had already fixed the plan of his studies ; but how to obtain a more 
 practical knowledge of God, and a more entire conformity to his will, in 
 the temper of his mind and in all his actions, was a point not so easily 
 determined. He thought, however, that the company to which he was 
 necessarily exposed at Oxford, was a hinderance to his progress in reli¬ 
 gion, and that a greater seclusion from the world would be advantageous 
 
 * It was, however, reserved for Peter Boehler to make him “ a whole Christian,” by 
 preaching to him what St. Paul calls the foolishness of God. 
 
 f Private Diary. 
 
 j He informed me that he delivered three Lectures on that occasion—one on Natural 
 Philosophy, De Anima Brutorum, —another on Moral Philosophy, De Julio Ccesare, and 
 a third on Religion, De Amove Dei . What a pity these should be lost! At least they are 
 lost to me. 
 
THE REV. JOHN WESLEY. 
 
 87 
 
 to him in this respect. He expresses the thoughts he then had of this 
 matter, in the same letter of the 19th of March. “ The conversation 
 of one or two persons, whom you may have heard me speak of, (I hope 
 never without gratitude,) first took off my relish for most other pleasures, 
 so far that I despised them in comparison of that. I have since pro¬ 
 ceeded a step farther ; to slight them absolutely. And I am so little at 
 present in love with even company, the most elegant entertainment next 
 to books; that, unless the persons have a religious turn of thought, I 
 am much better pleased without them. I think it is the settled temper 
 of my soul, that I should prefer, at least for some time, such a retire¬ 
 ment, as would seclude me from all the world, to the station I am now 
 in. Not that this is by any means unpleasant to me ; but I imagine it 
 would be more improving, to be in a place where I might confirm or 
 implant in my mind what habits I would, without interruption, before the 
 flexibility of youth be over. 
 
 “ A school in Yorkshire was proposed to me lately, on which I shall 
 think more, when it appears whether I may have it or not. A good 
 salary is amiexed to it. But what has made me wish for it most, is the 
 frightful description, as they call it, which some gentlemen who know 
 the place, gave me of it yesterday. 1 It lies in a little vale, so pent up 
 between two hills, that it is scarcely accessible on any side; so that 
 you can expect little company from without, and within there is none at 
 all.’ I should therefore be entirely at liberty to converse with company 
 of my own choosing, whom for that reason I would bring with me ; and 
 company equally agreeable, wherever I fixed, could not put me to less 
 expense. 
 
 The sun that walks his airy way 
 To cheer the world, and bring the day; 
 
 The moon that shines with borrow’d light, 
 
 The stars that gild the gloomy night; 
 
 All of these, and all I see, 
 
 Should be sung, and sung by me : 
 
 These praise their Maker as they can, 
 
 But want, and ask the tongue of man. 
 
 £{ I am full of business ; but have found a way to write, without taking 
 any time from that. It is but rising an hour sooner in the morning, and 
 going into company an hour later in the evening; both which may be 
 done without any inconvenience.” The school however was disposed 
 of in some other way; at which his mother was well pleased. “ I am 
 not sorry,” says she, “ that you have missed the school; that way of 
 life would not agree with your constitution ; and, I hope, God has better 
 work for you to do.” 
 
 Mr. Wesley saw, that a desultory method of study was not the way 
 to accurate knowledge; and therefore he had, some time before he 
 took his Master’s Degree, laid down a plan which he now closely pur¬ 
 sued ; and he never suffered himself to deviate from the rule he had 
 prescribed. Thus, his hours of study, on Mondays and Tuesdays, 
 were devoted to the Greek and Roman classics, historians, and poets.— 
 Wednesdays, to Logic and Ethics.—Thursdays, to Hebrew and Arabic. 
 —Fridays, to Metaphysics and Natural Philosophy.—Saturdays, to Ora¬ 
 tory and Poetry, chiefly composing.—Sundays, to Divinity.—In the 
 intermediate hours, between these more fixed studies, he perfected 
 himself in the French language, which he had begun to learn two or 
 
THE LIFJE OF 
 
 88 
 
 three years before; he also read a great variety of modern authors in 
 almost every department of science. His method was this : he first 
 read an author regularly through; then in the second reading, tran¬ 
 scribed into his collections such passages as he thought important, 
 either for the information they contained, or the beauty of expression. 
 This method considerably increased his stock of knowledge, and gave 
 him a familiar acquaintance with the authors he had read. 
 
 It has been doubted by some persons, whether the Mathematics 
 entered into Mr. Wesley’s plan of studies at the University. But among 
 the authors mentioned in his diary, are found Euclid, Keil, S’Gravesande, 
 Sir Isaac Newton, &c; and he seems to have studied them with great 
 attention.—He sometimes amused himself with experiments in Optics. 
 He has, however, told all the world, that he found, by experience, he 
 could not pursue these studies to any perfection , (though others might,) 
 without injury to his soul: and he told me, that the chief good to be 
 derived from mathematical studies, was their tendency to induce a habit 
 of close thinking. 
 
 It has been before observed, that his father had two livings. He 
 now became less able to attend to the duties of his station, than for¬ 
 merly ; especially as it was difficult, and sometimes dangerous in the 
 winter, to pass between Epworth and Wroote : And it was not easy to 
 procure an assistant to his mind, in that remote comer of the kingdom. 
 He was therefore desirous, that his son, Mr. John Wesley, should 
 come into the country, and reside chiefly at Wroote, as his curate. 
 Mr. Wesley complied with his father’s request, who thus expresses 
 himself in a letter of June :—“ I do not think, that I have thanked you 
 enough for your kind and dutiful letter of the 14th instant.—When you 
 come hither, your head-quarters will, I believe, for the most part be at 
 Wroote, and mine at Epworth ; though sometimes making a change.” 
 —Accordingly, he left Oxford on the 4th of August; and coming to 
 London, spent some days with his brother Samuel, and then proceeded 
 on his journey to take upon him his appointed charge.—In this part of 
 Lincolnshire, the ague is endemic, and in October he was seized with 
 it; at the same time he was called to Oxford, probably to oblige Dr. 
 Morley, the Rector of Lincoln College, on some election business. 
 This gentleman had rendered such services to Mr. Wesley, in his 
 election to Lincoln, that he used to say, “ I can refuse Dr. Morley 
 nothing.” In the present instance, his gratitude overcame all objec¬ 
 tions against travelling on horseback, through wet and cold, with an 
 ague upon him. He reached Oxford on the 16th, and left it again on 
 the 25th ; travelling in the same manner back to Wroote, though Often 
 very ill on the road. He now continued in the country for some time, 
 still pursuing the same plan of study, as far as the nature of his situation 
 would permit. 
 
 The following letter, written by one of the Fellows of his own College, 
 who, it seems, had been a good deal absent, and knew little of him, 
 except what he had learned from the report of those who had been 
 acquainted with him, will show us his general character at Oxford. 
 
 “ Coll. Line., December 28th, 1727. 
 
 M Sir, —Yesterday I had the satisfaction of receiving your kind and 
 obliging letter, whereby you have given me a singular instance of that 
 
THE REV. JOHN WESLEY. 
 
 89 
 
 goodness and civility which is essential to your character; and strongly 
 confirmed to me the many encomiums which are given you in this 
 respect, by all who have the happiness to know you. This makes me 
 infinitely desirous of your acquaintance. And when I consider those 
 shining qualities which I hear daily mentioned in your praise, I cannot 
 but lament the great misfortune we all suffer, in the absence of so agree¬ 
 able a person from the College. But I please myself with the thoughts 
 of seeing you here on Chapter-day, and of the happiness we shall have 
 in your company in the summer. In the meantime, I return you my 
 most sincere thanks for this favour; and assure you, that, if it should 
 ever lie in my power to serve you, no one will be more ready to do it, 
 than, 
 
 “ Sir, 
 
 “ Your most obliged and most humble servant, 
 
 “ LEW. FENTON.” 
 
 Mr. Wesley continued in the country till July 1728, when he returned 
 by way of London, to Oxford, where he arrived on the 27th of this 
 month, with a view to obtain Priest’s Orders. No reason is assigned, 
 why he was not ordained Priest sooner: it is evident, however, that he 
 had never applied for it, probably on account of his age.—On Sunday, 
 the 22d of September, he was ordained Priest, by Dr. Potter, Bishop 
 of Oxford, who had ordained him Deacon in 1725. 
 
 October 1, he set out for Lincolnshire, and did not again visit Oxford 
 till the 16th of June, 1729. About the middle of the August following, 
 he returned to his charge at Wroote, where he continued till he received 
 the following letter from Dr. Morley, the Rector of his College, dated 
 the 21st of October: “ At a meeting of the Society, just before I left 
 College, to consider of the proper method to preserve discipline and 
 good government; among several things agreed on, it was, in the opinion 
 of all that were present, judged necessary that the junior Fellows, who 
 should be chosen Moderators, shall in person attend the duties of their 
 office, if they do not prevail with some of the Fellows to officiate for 
 them. We all thought it would be a great hardship qn Mr. Fenton, to 
 call him from a perpetual Curacy or Donative ; yet this we must have 
 done, had not Mr. Hutchins been so kind to him and us, as to free us 
 from the uneasiness of doing a hard thing, by engaging to supply his 
 place in the hall for the present year. Mr. Robinson would as willingly 
 supply yours, but the serving of two Cures about fourteen miles distant 
 from Oxford, and ten at least as bad as the worst of your roads in the 
 Isle, makes it, he says, impossible to discharge the duty constantly. 
 We hope it may be as much for your advantage to reside at College as 
 where you are, if you take pupils, or can get a Curacy in the neighbour¬ 
 hood of Oxon. Your father rriay certainly have another Curate, though 
 not so much to his satisfaction : yet we are persuaded, that this will not 
 move him to hinder your return to College, since the interest of College, 
 and obligation to Statute require it.”—In consequence of this letter, he 
 quitted his father’s Curacy at Wroote, and, on the 22d of November, 
 came to reside at Oxford. ^ 
 
90 
 
 THE LIFE OF 
 
 CHAPTER II. 
 
 AN ACCOUNT OF THE LIFE OF THE REV. CHARLES WESLEY, A. M., AND 
 
 OF HIS BROTHER JOHN, IN CONTINUATION, UNTIL THEIR MISSION 
 
 TO GEORGIA. 
 
 Leaving Mr. John Wesley, now a resident at Oxford, I proceed to 
 give an account of his brother in the flesh, and in the Lord. 
 
 Mr. Charles Wesley was born December 18th, 1708, Old Style, 
 several weeks before his time, at Epworth in Lincolnshire ; being about 
 five years younger than his brother John, and about sixteen younger 
 than Samuel. 
 
 He appeared dead, rather than alive, when he was born. He did 
 not cry, nor open his eyes, and was kept wrapt up in soft wool until the 
 time when he should have been born according to the usual course of 
 nature ; and then he opened his eyes and cried. 
 
 He received the first rudiments of learning at home, under the pious 
 care of his mother, as all the other children did. In 1716 he was sent 
 to Westminster School, and placed under the care of his eldest brother 
 Samuel Wesley, a High Churchman, who educated him in his own 
 principles. He was exceedingly sprightly and active ; very apt to learn, 
 but arch and unlucky, though not ill-natured. 
 
 When he had been some years at school, Mr. R. Wesley, a gentle¬ 
 man ot large fortune in Ireland, wrote to his father, and asked if he had 
 any son named Charles ; if so, he would make him his heir. Accord¬ 
 ingly a gentleman in London brought money for his education several 
 years. But one year another gentleman called, probably Mr. Wesley 
 himself, talked largely with him, and asked if he was willing to go with 
 him to Ireland. Mr. Charles desired to write to his father, who 
 answered immediately, and referred it to his own choice. He chose to 
 stay in England. Mr. W. then found and adopted another Charles 
 Wesley, who wa| the late Earl of Momington, ancestor of the present 
 Marquis Wellesley and the Duke of Wellington. “ A fair escape,” 
 says Mr. John Wesley, from whose short account of his brother I have 
 taken this anecdote. Mr. John Wesley wrote this short account a few 
 months before his death, intending to publish it. It remained among 
 his MSS. 
 
 From this time, Mr. Charles Wesley depended chiefly upon his 
 brother Samuel, till 1721, when he was admitted a scholar of St. Peter’s 
 College, Westminster.* He was now a King’s scholar; and as he 
 advanced in age and learning, he acted dramas, and at length became 
 Captain of the School. In 1726 he was elected to Christ Church, 
 Oxford,| at which time his brother was Fellow of Lincoln College. 
 Mr. John Wesley gives the following account of him, after he came to 
 Oxford : “ He pursued his studies diligently, and led a regular harmless 
 life ; but if I spoke to him about religion, he would warmly answer, 
 4 What, would you have me to be a saint all at once V and would hear 
 
 * Welch’s List of Scholars of St. Peter’s College, Westminster, as they were elected to 
 Christ Church College, Oxford, and Trinity College, Cambridge, p. 105. 
 
 f Ibid. 110. 
 
THE REV. JOHN WESLEY. 
 
 91 
 
 no more.* I was then near three years my father’s Curate. During 
 most of this time, he continued much the same ; but in the year 1729, 
 I observed, his letters grew much more serious, and when I returned to 
 Oxford, in November that year, I found him in great earnestness to save 
 his soul.” 
 
 Mr. Charles Wesley gives the following account of himself for the 
 first year or two after he went to Oxford, j* “ My first year at the Col¬ 
 lege I lost in diversions; the next, I set myself to study. Diligence 
 led me into serious thinking: I went to the weekly sacrament, and per¬ 
 suaded two or three young students to accompany me, and to observe 
 the method of study prescribed by the statutes of the University. This 
 gained me the harmless name of Methodist. In half a year (after this) 
 my brother left his Curacy at Epworth, and came to our assistance. 
 We then proceeded regularly in our studies, and in doing what good we 
 could to the bodies and souls of men.” 
 
 In the year 1728, in the twentieth year of his age, he began to apply 
 more closely to study, to be more serious in his general deportment than 
 usual, and to write a diary, in which he intended to register daily the 
 state of his mind and the actions of the day. He knew that his brother 
 Mr. John Wesley, had kept such a diary for several years, and was able 
 to give him instructions how to proceed. He therefore wrote to him in 
 January 1729, as follows : “ I would willingly write a diary of my 
 actions, but what particulars am I to take notice of? Am I to give my 
 thoughts and words, as well as deeds, a place in it? Am I to mark all 
 the good and ill I do ; and what besides ? Must I not take account of 
 my progress in learning, as well as religion ? What cipher can I make 
 use of? If you would direct me to the same, or like method to your own, 
 I would gladly follow it; for I am fully convinced of the usefulness of 
 such an undertaking. I shall be at a stand till I hear from you. 
 
 “ God has thought fit, it may be, to increase my weariness, to deny 
 me at present your company and assistance. It is through Him 
 strengthening me, I trust to maintain my ground till we meet. And I 
 hope, that, neither before nor after that tijge, I shall relapse into my 
 former state of insensibility. It is through your means, I firmly believe, 
 that God will establish w hat he has begun in me ; and there is no one 
 person I would so willingly have to be the instrument of good to me as 
 you. It is owing, in great measure, to somebody’s prayers, (my mother’s 
 most likely,) that I am come to think as I do; for I cannot tell myself, 
 how or when I awoke out of my lethargy—only that it was not long after 
 you went away.” 
 
 The enemies of the Christian Revelation were become so bold, at 
 this time, in their attempts to propagate their principles in the University, 
 as to rouse the attention of the Vice-Chancellor ; who, with the consent 
 of the Heads of Houses and Proctors, issued the following programma, 
 or edict, which was fixed up in most of the halls of the University: 
 
 “ Whereas there is too much reason to believe, that some members 
 of the University have of late been in danger of being corrupted by ill- 
 designing persons, who have not only entertained wicked and blasphe¬ 
 mous notions, contrary to the truth of the Christian religion; but have 
 
 * He was odd, eccentric, and what is called absent , in a high degree. Mr. John Wesley 
 told me, that he always dreaded his visiting him, notwithstanding their great love to each 
 other,—knowing well the derangement of books and papers that would probably ensue. 
 
 4 In his letter to Dr. Chandler- 
 
92 
 
 THE LIFE OF 
 
 endeavoured to instil the same ill principles into others : and the more 
 effectually to propagate their infidelity, have applied their poison to the 
 unguarded inexperience of less-informed minds, where they thought it 
 might operate with better success; carefully concealing then impious 
 tenets from those whose riper judgment, and more wary conduct, might 
 discover their false reasoning, and disappoint the intended progress of 
 their infidelity. And whereas, therefore, it is more especially necessary 
 at this time, to guard the youth of this place against these wicked advo¬ 
 cates for pretended human reason against Divine revelation, and to 
 enable them the better to defend their religion, and to expose the pride 
 and impiety of those who endeavour to undermine it; Mr. Vice-Chan¬ 
 cellor, with the consent of the Heads of Houses and Proctors, has 
 thought fit to recommend it, as a matter of the utmost consequence, to 
 the several tutors of each College and Hall in the University, that they 
 discharge their duty by a double diligence, in informing their respective 
 pupils in their Christian duty, as also in explaining to them the articles 
 of religion which they profess, and are often called upon to subscribe, 
 and in recommending to them the frequent and careful reading of the 
 Scriptures, and such other books as may serve more effectually to pro¬ 
 mote Christianity, sound principles, and orthodox faith. And, farther, 
 Mr. Vice-Chancellor, with the same consent, does hereby forbid the 
 said youth the reading of such books as may tend to the weakening of 
 their faith, the subverting of the authority of the Scripture, and the 
 introducing of Deism, profaneness, and irreligion in their stead.”—The 
 Dean of Christ Church was so much a friend to infidelity, that he would 
 not suffer this programma to be put up in the Hall of his College. But 
 the Lord was about to take the matter into his own hand. At the very 
 time when the friends of infidelity were making so strong an effort to 
 propagate their principles in this celebrated seminary of learning, God 
 was preparing some young men to plant a religious society in the same 
 place, which should spread its branches throughout the world! 
 
 In the course of the following summer, Mr. Charles Wesley became 
 more and more serious, and his zeal for God began to manifest itself 
 in exertions to do good beyond the common round of religious duties. 
 He endeavoured to awaken an attention to religion in the minds of some 
 of the students, and was soon successful in one or two instances. This 
 appears from the following letter, which he wrote to his brother John 
 in May, 1729. 
 
 “ Providence has at present put it into my power to do some good. 
 I have a modest, humble, well-disposed youth lives next me ; and have 
 been, thank God, somewhat instrumental in keeping him so. He had 
 got into vile hands, and is now broke loose. He durst not receive the 
 sacrament but at the usual times, for fear of being laughed at. By 
 convincing him of the duty of frequent communicating, I have prevailed 
 on both of us to receive once a week. 
 
 “ I earnestly long for, and desire the blessing, God is about to send 
 me in you. I am sensible this is my day of grace ; and that, upon my 
 employing the time before our meeting and next parting, will in great 
 measure depend my condition for eternity.” 
 
 In November, 1729, Mr. John Wesley left his Curacy, and came to 
 reside wholly at Oxford. The beginning of the society then formed 
 was small, and it appeared contemptible to those around; but events 
 
1HE REV. JO&N WESLEY. 
 
 93 
 
 have shown, that it was big with consequences of the utmost importance 
 to the happiness of millions. So little do men know beforehand of the 
 designs of Providence! 
 
 About this time Mr. Charles Wesley began to take pupils. On this 
 occasion his father wrote to him as follows, in a letter dated January 
 1730, wheij Charles had just passed the 21st year of his age : “ I had 
 your last, and you may easily guess whether I were not well pleased 
 with it, both on your account and my own. You have a double advan¬ 
 tage by your pupils, which will soon bring you more, if you will improve 
 it, as I firmly hope you will, by taking the utmost care to form their 
 minds to piety as well as learning. As for yourself, between logic, 
 grammar, and mathematics, be idle if you can. I give my blessing to 
 the Bishop for having tied you a little faster, by obliging you to rub up 
 your Arabic : and a fixed «and constant method will make the whole both 
 pleasing and delightful to you. But, for all that, you must find time 
 every day for walking, which you know you may do with advantage to 
 your pupils; and a little more robust exercise, now and then, will do 
 you no harm. You are now launched fairly, Charles; hold up your 
 head, and swim like a man; and when you cuff the wave beneath you, 
 say to it, much as another hero did, 
 
 Carolum vehis, et Caroli fortunam. * 
 
 But always keep your eye fixed above the pole-star: and so God 
 send you a good voyage through the troublesome sea of life ! which is 
 the hearty prayer of your loving father.” 
 
 Mr. Charles Wesley and his brother John had been always united in 
 affection; they were now united in their pursuit of learning, their views 
 of religion, and their endeavours to do good. A Mr. Morgan, then a 
 student also, was to them as another brother ; and, united together, 
 they were as a threefold cord, which is not easily broken. Charles 
 had much more fire and openness of temper than his brother; but he 
 was not less cautious in this respect. If any doubts arose in his mind; 
 or if any practice, which he thought proper and commendable, seemed 
 likely to give great offence to others, he asked the advice of those who 
 were older and wiser than himself, how he ought to proceed. In a 
 letter which he wrote to his father in June 1731, he says, “ On Whit¬ 
 sunday the whole College received the sacrament, except the servitors , 
 (for we are too well bred to communicate with them , though in the body 
 and blood of Christ,) to whom it was administered the next day; on 
 which I was present at church, but with the Canons left the sacrament 
 to those for whom alone it was prepared. What I would beg to be 
 resolved in is, whether or no my being assured I should give infinite 
 scandal by staying, could sufficiently justify me in turning my back on 
 God’s ordinance 1 It is a question my future conduct is much concerned 
 in, and I shall therefore earnestly wait for your decision.” We see 
 here what a view he had of the sin of turning away from the ordinance 
 of God! 
 
 Mr. Charles Wesley proceeded Master of Arts in the usual course, 
 and thought only of spending all his days at Oxford as a tutor; for he 
 “ exceedingly dreaded entering into Holy Orders.”f But, in 1735, a 
 
 * M Thou Carriest Charles , and Charles's fortune.” — Spoken originally of Caesar 
 
 V His letter to Dr. Chandler. 
 
 Voi. I, 13 
 
94 
 
 THE HITE OJt 
 
 new scene opened before him and his pious brother, winch had not been 
 contemplated by either of them, but was manifestly marked out by the 
 providence of Him “ who worketh all tilings after the counsel of his 
 own unil” 
 
 We have seen Mr. John Wesley rising into notice and esteem on 
 account of his literary talents, yet still in the humble situation of curate 
 to his father, which he now quitted at the call of the chief men of his 
 college. In consequence of that order, he entered upon a new situa¬ 
 tion : he obtained pupils, and became a tutor. He presided also in the 
 Hall as Moderator in the disputations, which were held six times a 
 week; and always regarded this last appointment as a very gracious 
 providence : it gave him a complete knowledge of that important branch 
 of learning, by which he was afterwards enabled, during his whole life, 
 to defend the truth against all opponents. “.For several years,” says 
 he himself, “ I was Moderator in the disputations which were held six 
 times a week at Lincoln College in Oxford. I could not avoid acqui¬ 
 ring hereby some degree of expertness in arguing; and especially in 
 discerning and pointing out well-covered and plausible fallacies. I 
 have since found abundant reason to praise God for giving me this 
 honest art. By this, when men have hedged me in, by what they 
 called demonstrations, I have been many times able to dash them in 
 pieces; in spite of all its covers, to touch the very point where the 
 fallacy lay, and it flew open in a moment.”* 
 
 He was now fully employed between his public offices and his pupils. 
 Of the latter he took the greatest care, accounting himself not only 
 responsible for them to their parents and the community, but to God. 
 He laboured not only to , make them scholars, but Christians also, and 
 to that end wrote a form of prayers for them (which is still extant) for 
 every day in the week. 
 
 His own address to the Tutors of the University, will clearly evince 
 the spirit in which he acted. 
 
 “ Ye venerable men,” says he, “ who are more especially called to 
 form the tender minds of youth, to dispel thence the shades of igno¬ 
 rance and error, and train them up to be wise unto salvation: are you 
 tilled with the Holy Ghost 1 With all those fruits of the Spirit, which 
 your important office so indispensibly requires ? Is your heart whole 
 with God ? Full of love and zeal to set up his kingdom on earth? Do 
 you continually remind those under your care, that the one rational end 
 of all our studies, is to know T , love, and serve the only true God, and 
 Jesus Christ whom he hath sent ? Do you inculcate upon them, day 
 by day, that love alone never faileth 1 (Whereas, ‘ whether there he 
 tongues , they shall fail ,’—or philosophical ‘ knowledge , it shall vanish 
 away:’) and that without love, all learning is but splendid ignorance, 
 pompous folly, vexation of spirit ? Has all you teach an actual tendency 
 to the love of God, and all mankind for his sake ? Have you an eye to 
 this end in whatsoever you prescribe, touching the kind, the manner, 
 and the measure of their studies : desiring and labouring, that wherever 
 the lot of these young soldiers of Christ is cast, they may be so many 
 burning and shining lights, adorning the gospel of Christ in all things ? 
 And permit me to lask, do you put forth all your 'strength in the vast 
 
 * His masterly refutation of the Pelagian system of Dr. Taylor is an admirable proof ot 
 this.—See his Works, vol. 17, p. 79 . . 
 
THE REV. JOHN WESLEY. 
 
 95 
 
 work you have undertaken ? Do you labour herein with all your might ? 
 Exerting every faculty of your soul? Using every talent which God 
 hath lent you, and that to the uttermost of your power ? Let it not be 
 said, that I speak here, as if all under your care were intended to be 
 clergymen. Not so : I only speak as if they were all intended to be 
 Christians.”* 
 
 Mr. Wesley’s labours as a tutor, were not in vain. The late Rev. 
 Mr. Hervey, author of the “ Meditations,” &c, was one of his pupils, 
 and thus speaks of him with reference to the advantages he had received 
 under his tuition at Oxford, in a letter dated Oxon, September 2, 1736. 
 
 44 As for me, I am still a most weak, corrupt creature. But, blessed 
 be the unmerited mercy of God, and thanks be to your never-to-be- 
 forgotten example, 4 that I am what I am.”’ 
 
 And again, 
 
 44 Do you, dear sir, put up your prayers, and oh ! let the mighty God 
 set to his seal, that it may be unto me according to my heart’s desire. 
 Then will I invite you, {my father , shall I call you, or my friend! For 
 indeed you have been both unto me,) to meet me among the spirits of 
 pst men made perfect: since I am not like to see your face in the flesh 
 any more for ever It Then will I bid you welcome, yea, I will tell of 
 your love, before the universal assembly, at the tremendous tribunal.” 
 
 In the postscript he adds, • 
 
 44 I heartily thank you, as for all other favours, so especially for teach¬ 
 ing me Hebrew. I have cultivated, (according to your advice,) this 
 study, and am (blessed be God, the giver of knowledge,) somewhat 
 improved in this language.” 
 
 In another letter, dated Weston, near Northampton, December 30, 
 1747, he observes, 44 Assure yourself, dear sir, that I can never forget 
 that tender-hearted and generous Fellow of Lincoln, who condescended 
 to take such compassionate notice of a poor under-graduate: whom 
 almost every body condemned ; and no man cared for his soul.” 
 
 Mr. Wesley’s own account of his religious views and impressions 
 while at Oxford, is so worthy of observation, that I give it without any 
 alteration. 
 
 44 In the year 1725, being in the twenty-third year of my age, I met 
 with Bishop Taylor’s 4 Rules and Exercises of Holy Living and Dying.’ 
 In reading several parts of this book, I was exceedingly affected with 
 that part in particular which relates to purity of intention. Instantly I 
 resolved to dedicate all my life to God: all my thoughts, and words, 
 and actions : being thoroughly convinced, there was no medium : but 
 that every part of my life, (not some only,) must either be a sacrifice to 
 God, or to myself, that is, in effect, to the devil. 
 
 44 In the year 1726, I met with Kempis’s 4 Christian Pattern.’ The 
 nature and extent of inward religion, the religion of the heart, now 
 appeared to me in a stronger light than ever it had done before. I 
 saw, that giving even all my life to .God, (supposing it possible to do 
 this and go no farther,) would profit me nothing, unless I gave my 
 heart, yea, all my heart, to him. I saw that 4 simplicity of intention 
 and purity of affection,’ one design in all we speak or do, and one 
 desire, ruling all our tempers, are indeed 4 the wings of the soul,* 
 without which she can never ascend to the mount of God. 
 
 * His Works, vol. i, p. 86. f Mr. Wesley was at this time in Georgia. 
 
9t> fHE LIFE OF 
 
 “-A year or two alter, Mr. Law’s ‘Christian Perfection,’ and ‘Serious 
 Call,’ were put into my hands. These convinced me, more than ever, 
 of the absolute impossibility of being half a Christian. And I determined, 
 through his grace, (of the absolute necessity of which I was deeply 
 sensible,) to be all devoted to God, to give him all my soul, my body, 
 and my substance. 
 
 “ In the year 1729, I began not only to read, but to study the Bible, 
 as the one, the only standard of truth, and the only model of pure reli¬ 
 gion. Hence I saw, in a clearer and clearer light, the indispensible 
 necessity of having the mind which was in Christ, and of walking as 
 Christ also walked ; even of having, not some part only, but all the 
 mind which was in him, and of walking as he walked, not only in many 
 or in most respects, but in all things. And this was the light, wherein 
 at this time I generally considered religion, as a uniform following of 
 Christ, an entire inward and outward conformity to our Master. Nor 
 was I afraid of any thing more, than of bending this rule to the expe¬ 
 rience of myself, or of other men: of allowing myself in any the least 
 disconformity to our grand Exemplar.”* 
 
 About this time a serious man, whom he had travelled many miles 
 to see, said to him, “ Sir, you wish to serve God and go to heaven. 
 Remember that you cannot serve him alone. You must therefore find 
 companions, or make them ; the Bible knows nothing of solitary reli¬ 
 gion.” He never forgot this. Therefore, on his return to the Univer¬ 
 sity, he first spoke to his brother, Mr. Charles Wesley, and afterwards 
 to Mr. Morgan, Mr. Hervey, Mr. Whitefield, and others. When they 
 first began to meet, they read Divinity on the Sunday evenings, and on 
 other nights the Greek and Latin Classics. The summer following, 
 they began to visit the prisoners in the castle, and the sick poor in the 
 town. 
 
 Their meetings now began to be more directly religious : they read 
 and considered the Greek Testament on the week evenings, and con¬ 
 versed closely and deeply on the things of God. They now likewise 
 observed the Fasts of the ancient Church every Wednesday and Friday, 
 and communicated once a week. “ We were now,” says Mr. Wesley, 
 “ about fifteen in number, ‘ all of one heart and of one mind .’ ” 
 
 The spirit of this little association cannot be exemplified more fully, 
 than by giving at large the scheme of self-examination which was agreed 
 upon and used by them. 
 
 COVE OF GOD AND SIMPLICITY : MEANS OF WHICH ARE PRAYER AND 
 
 MEDITATION. 
 
 I. Have I been simple and recollected in every thing I said or did ? 
 Have I (1.) been simple in every thing, i. e. looked upon God, as my 
 Good, my Pattern, my One Desire, my Disposer, Parent of Good; 
 acted wholly for him ; bounded my views with the present action or 
 hour'? (2.) Recollected? i. e. Has this simple view been distinct and 
 uninterrupted ? Have I done any thing without a previous perception of 
 its being the will of God ? Or without a perception of its being an exer¬ 
 cise or a means of the virtue of the day l Have I said any thing without it? 
 
 * His Works, vol. xxiv, p. 4, &o. 
 
1HE 11EV. JOHN WESLEY. 
 
 97 
 
 2n Have I prayed with fervour? At going in and out of church? In 
 the church? Morning and evening in private? Monday, Wednesday, 
 and Friday, with my friends? At rising ? Before lying down? On Satur¬ 
 day noon ? All the time I was engaged in exterior work ? In private ? 
 Before I went into the place of public or private prayer, for help therein? 
 Have I, wherever I was, gone to church, morning and evening, unless 
 for necessary mercy ? And spent from one hour to three in private ? 
 Have I in private prayer frequently stopt short, and observed what fer¬ 
 vour ? Have I repeated it over and over, till I adverted to every word ? 
 Have I at the beginning of every prayer or paragraph owned, I cannot 
 pray ? Have I paused before I concluded in his name, and adverted to 
 my Saviour now interceding for me at the right hand of God, and offer¬ 
 ing up these prayers ? 
 
 3. Have I daily used ejaculations ? i. e. Have I every hour prayed 
 for humility, faith, hope, love, and the particular virtue of the day? 
 Considered, with whom I was the last hour, what I did, and how? 
 With regard to recollection, love of man, humility, self-denial, resigna¬ 
 tion, and thankfulness ?*Considered the next hour in the same respects, 
 offered all I do to my Redeemer, begged his assistance in every parti¬ 
 cular, and commended my soul to his keeping? Have I done this 
 deliberately, (not in haste,) seriously, (not doing any thing else the 
 while,) and fervently as 1 could? 
 
 4. Have I duly prayed for the virtue of the day ? i. e. Have I prayed 
 for it at going out and coming in ? Deliberately, seriously, fervently ? 
 
 5. Have I used a collect at nine, twelve, and three ? And grace before 
 and after eating? (aloud at my own room,) deliberately, seriously, 
 fervently ? 
 
 6. Have I duly meditated ? Every day, unless for necessary mercy ? 
 (1.) From six, &c, to prayers? (2.) From four to five, (What was 
 particular in the providence of this day ?) How ought the virtue of the 
 day to have been exerted upon it ? How did it fall short ? (Here faults.) 
 (3.) On Sunday from six to seven, with Kempis ? From three to four, 
 on redemption, or God’s attributes? Wednesday and Friday from twelve 
 to one, on the Passion ? After ending a book, on what I had marked in it? 
 
 LOVE OF MAN. 
 
 1st. Have I been zealous to do, and active in doing, good? i. e. 
 (1.) Have I embraced every probable opportunity of doing good, and 
 preventing, removing or lessening evil ? 
 
 (2.) Have I pursued it with my might? 
 
 (3.) Have I thought any thing too dear to part with, to serve my 
 neighbour? 
 
 (4.) Have I spent an hour at least, every day, in speaking to some 
 one or other ? 
 
 (5.) Have I given any one up, till he expressly renounced me ? 
 
 (6.) Have I, before I spoke to any, learned, as far as I could, his 
 temper, way of thinking, past life, and peculiar hinderances, internal and 
 external ? Fixed the point to be aimed at ? Then the means to it ? 
 
 (7.) Have I, in speaking, proposed the motives, then the difficulties, 
 then balanced them, then exhorted him to consider both calmly and 
 deeply, and to pray earnestly for help ? 
 
THE LIFE OF 
 
 98 
 
 (8.) Have I, in speaking to a stranger, explained what religion is not, 
 (not negative, not external,) and what it is, (a recovery of the image of 
 God,) searched at what step in it he stops, and what makes him stop 
 there ? Exhorted and directed him ? 
 
 (9.) Have I persuaded all I could, to attend public prayers, sermons, 
 and sacraments ? And, in general, to obey the laws of the Church Uni¬ 
 versal, the Church of England, the State, the University, and their 
 respective colleges? 
 
 (10.) Have I, when taxed with any act of obedience, avowed it, and 
 turned the attack with sweetness and firmness ? 
 
 (11.) Have I disputed upon any practical point, unless it was to be 
 practised just then ? 
 
 (12.) Have I, in disputing, (1.) desired my opponent, to define the 
 terms of the question: to limit it: what he grants, what denies: (2.) 
 Delayed speaking my opinion; let him explain and prove his: then 
 insinuated and pressed objections ? 
 
 (13 ) Have I, after every visit, asked him who went with me, Did I 
 say any thing wrong ? 
 
 (14.) Have I, when any one asked advice, directed and exhorted 
 him with all my power ? 
 
 2dly. Have I rejoiced with and for my neighbour in virtue or pleasure ? 
 Grieved with him in pain, for him in sin ? 
 
 3dly. Have I received his infirmities with pity, not anger? 
 
 4thly. Have I thought or spoke unkindly of or to him? Have I 
 revealed any evil of any one, unless it was necessary to some particular 
 good I had in view? Have I then done it with all the tenderness of 
 phrase and manner, consistent with that end ? Have I any way appeared 
 to approve them that did otherwise ? 
 
 5thly. Has good will beefi, and appeared to be, the spring of all my 
 actions towards others ? 
 
 6thly. Have I duly used intercession? (1.) Before, (2.) after speak¬ 
 ing to any? (3.) For my friends on Sunday? (4.) For my pupils on 
 Monday? (5.) For those who have particularly desired it, on Wednes¬ 
 day and Friday? (6.) For the family in which I am, every day?” 
 
 We may here see the great sincerity and earnestness of Mr. Wesley 
 and his friends. But the darkness of their minds, as to Gospel truths, 
 is very evident to those who are favoured with clear and evangelical 
 views. 
 
 He was now a mere worker for life, (though evidently expecting the 
 assistance of the Holy Spirit,) and consequently his mind was kept in a 
 state of perplexity, not rightly understanding the doctrine of justification; 
 which he either confounded with sanctification, or thought a man must 
 be sanctified before he can be justified. This notion hindered him from 
 perceiving, that to justify, in the language of St. Paul, is to pardon a 
 repenting and believing sinner, as an act of grace ; not for the sake of 
 any previous holiness in him, but through Jesus Christ alone. This 
 plan which the Gospel proposes as the only way of reconciling sinners 
 to God—of making them holy in heart and life, and of giving them a 
 sure hope, full of immortality,—he had yet to learn. And it was a 
 painful lesson, as unveiling his true condition in the sight of God. 
 
 It appears from the account I have given of Mr. Charles Wesley, that 
 for more than two years before this time he had studied very hard, and, 
 
THE REV. JOHN WESLEY. 
 
 yy 
 
 through his brother’s advice and influence, was become, by the blessing 
 of God, deeply serious; that during the last summer he had received 
 the sacrament weekly, and had prevailed on two or three young men to 
 do the same ; and that these gentlemen had occasionally met together, 
 for the purpose of assisting and encouraging each other in their duty, 
 and of regulating their employments by certain rules. Mr. John Wes¬ 
 ley was now with them, 44 and the exact regularity of their lives as well 
 as studies,” says he, 44 occasioned a young gentleman of Christ Church 
 to say, 4 Here is a new set of JVlethodists sprung up alluding to some 
 ancient physicians who were so called. The name was new and quaint; 
 so it took immediately, and the Methodists were known all over the 
 University.” His own account is as follows — 
 
 44 In November 1729, four young gentlemen of Oxford, Mr John 
 Wesley, Fellow of Lincoln College ; Mr. Charles Wesley, Student of 
 Christ Church; Mr. Morgan, Commoner of Christ Church , and Mr. 
 Kirkham, of Merton College ; began to spend some evenings in a week 
 together, in reading chiefly the Greek Testament. The next year, two 
 or three of Mr. John Wesley’s pupils desired the liberty of meeting with 
 them : and afterwards one of Mr. Charles Wesley’s pupils. It was in 
 1732, that Mr. Ingham of Queen’s College, and Mr. Broughton of 
 Exeter, were added to their number. To these, in April, was joined 
 Mr. Clayton of Brazen-Nose, with two or three of his pupils. About. 
 the same time, Mr. James Hervey was permitted to meet with them, 
 and afterwards Mr. Whitefield.”* 
 
 These young gentlemen continued their meetings for some time, 
 without any other views than their own benefit. But, in the summer of 
 1730, Mr. Morgan called at the jail, to see a man who was condemned 
 for killing his wife ; and told them, that, from the conversation he had 
 with one of the debtors, he verily believed it would do much good if 
 any one would be at the pains of now and then speaking with them. 
 Having mentioned this several times, Mr. Wesley and his brother 
 Charles went with him on the 24th of August to the Castle, and were 
 so well satisfied with their visit, that they determined to go thither once 
 or twice a week. They had not done this long, before Mr. Morgan, 
 who seems to have led the way in acts of charity and benevolence to 
 others, desired Mr. Wesley to go with him to see a poor woman in the 
 town who was sick. When they began to reflect on the benefit which 
 this might confer on the poor, they thought it would be well worth while 
 to spend two or three hours in the week in this species of charity, 
 especially if the Minister of the parish, in which such person was, did 
 not object to it. But as this practice was quite new, and had an appear¬ 
 ance of irregularity, on which account it might give offence, Mr. Wesley 
 did not choose to proceed any farther without advice. He wrote to his 
 father, who was remarkably attached to regularity and church order, 
 stating what they had hitherto done, and what their design was ; begging 
 to have his opinion, whether they had already gone too far? Whether 
 they should stand still where they were, or go forward? 
 
 His father’s answer is dated September 21, in which he says, 44 As 
 to your own designs and employments, what can I say less of them 
 than Valde probo and that I have the highest reason to bless God 
 that he has given me two sons together at Oxford, to whom ho has 
 * Wesley’s Works, vol. xv, p. 375. f I highly approve. 
 
100 
 
 1HE LIFE Oi 
 
 given grace and courage to turn the war against the world and the devil, 
 which is the best way to conquer them. They have but one enemy 
 more to combat with,—the flesh ; which if they take care to subdue by 
 fasting and prayer, there will be no more for them to do, but to proceed 
 steadily in the same course, and expect the crown which fadeth not 
 away. You have reason to bless God, as I do, that you have so fast a 
 friend as Mr. Morgan, who, I see, in the most difficult service, is ready 
 to break the ice for you. 
 
 “ I am afraid lest the main objection you make against your going on 
 in the business of the prisoners, may secretly proceed from flesh and 
 blood. For ‘ who can harm you if you are followers of that which is 
 so good V and which will be one of the marks by which the Shepherd 
 of Israel will know his sheep at the last day. Though, if it were pos¬ 
 sible for you to suffer a little in the cause, you would have a confessor’s 
 reward. You own that none but such as are out of their senses would 
 be prejudiced against you for acting in this manner.—Go on then, in 
 God’s name, in the path to which your Saviour has directed you, and 
 that track wherein your father has gone before you. For when I was 
 an under-graduate, I visited those in the Castle there, and reflect on it 
 with great satisfaction to this day. Walk as prudently as you can, 
 though not fearfully; and my heart and prayers are with you. 
 
 u Your first regular step is to consult with him, if any such there be, 
 who has a jurisdiction over the prisoners ; and the next is, to obtain the 
 direction and approbation of your Bishop. This is Monday morning, 
 at which time I shall never forget you.—Accordingly, to Him who is 
 every where, I now heartily commit you.” 
 
 This advice confirmed them in their benevolent purposes, and ani¬ 
 mated them with zeal in the execution. They carefully attended, how¬ 
 ever, to their father’s prudential directions ; and Mr. Wesley immediately 
 consulted Mr. Gerard, the Bishop of Oxford’s Chaplain, who likewise 
 attended the prisoners, when any were condemned to die. Mr. Gerard 
 commended the design, and said he would answer for the Bishop’s 
 approbation, to whom he would take the first opportunity of mentioning it. 
 The Bishop being consulted, not only gave his permission, but was highly 
 pleased with the undertaking. 
 
 The opposition however increased. The men of wit in Christ 
 Church entered the lists against them, and, between mirth and anger, 
 made a great number of reflections upon the Sacramentarians , as they 
 were pleased to call them. Their allies of Merton thought both this 
 title and that of Methodists , too decent, as implying something com¬ 
 mendable ; they therefore changed it, and honoured them with the title 
 of the Holy Club. But most of these being persons of well-known 
 characters, they made no proselytes from the Sacrament, till a gentle¬ 
 man, eminent for learning and well esteemed for piety, joining them, 
 told his nephew, that if he dared to go to the weekly communion any 
 longer, he would turn him out of doors. This argument had no suc¬ 
 cess ; the young gentleman communicated next week. The uncle now 
 became more violent, and shook his nephew by the throat, to convince 
 him more effectually, that receiving the sacrament every week was 
 founded in error : but this argument appearing to the young gentleman 
 to have no weight in it, he continued his usual practice. The uncle 
 now changed the mode of attack, and. like a true agent of Satan, by a 
 
THE REV. JOHN WESLEY. 
 
 101 
 
 soft obliging manner melted down the young gentleman’s resolution of 
 being so strictly religious; and from this time he began to absent him¬ 
 self, five Sundays out of six, from the sacrament. This success gave 
 the opposition new strength; and one of the Seniors of the College 
 consulting with the Doctor, they prevailed with two other young gentle¬ 
 men to promise that they would only communicate three times a year. 
 
 The opposition now becoming more serious, by some persons of 
 influence taking so decided a part against them, the two Mr. Wesleys 
 wrote to their father again, stating their situation, and asking farther 
 advice. His answ r er, which is dated December 1, now lies before me. 
 
 44 This day I received both yours ; and this evening* in the course of 
 our reading, I thought I found an answer that would be more proper 
 than any I myself could dictate ; though, since it will not be easily 
 translated, I send it in the original. noXX?) juooi Kau^utfsp u/xwv. 
 ns<7rX7)pw|xai ty) tfapaxX^tfsi. Ttfsptfspjtfffsuojuiou tyj p£apa.* What would 
 you be ? Would you be angels ? I question whether a mortal can 
 arrive to a greater degree of perfection than steadily to do good ; and, 
 for that very reason, patiently and meekly to suffer evil. For my part, 
 on the present view of your actions and designs, my daily prayers are, 
 that God would keep you humble : and then I am sure that if you con¬ 
 tinue to 4 suffer for righteousness’ sake,’ though it be but in a lower 
 degree, the Spirit of God and of glory shall in some good measure rest 
 upon you. And you cannot but feel such a satisfaction in your own 
 minds, as you would not part with for all the world. Be never weary 
 of well doing: never look back, for you know the prize and the crown 
 are before you: though I can scarce think so meanly of you, as that 
 you should be discouraged with the 4 crackling of thorns under a potJ 
 Be not high minded, but fear. Preserve an equal temper of mind under 
 whatever treatment you meet with, from a not very just or well natured 
 world. Bear no more sail than is necessary, but steer steady. The 
 less you value yourselves for these unfashionable duties, (as there is no 
 such thing as works of supererogation,) the more all good and wise 
 men will value you, if they see your works are all of a piece ; or, which 
 is infinitely more, He, by whom actions and intentions are weighed, 
 will both accept, esteem, and reward you. 
 
 44 1 hear my son John has the honour of being styled the 4 Father of 
 the Holy Clubif it be so, I am sure I must be the Grandfather of it; 
 and I need not say, that I had rather any of my sons should be so digni¬ 
 fied and distinguished, than to have the title of His Holiness.” 
 
 In the same letter he advises them to use great mildness towards 
 their persecutors, but at the same time to avoid a mean or sneaking 
 behaviour, and rather to show an open manly firmness, which is highly 
 becoming in a mind conscious of acting well. 
 
 In answer to this, Mr. John Wesley wrote to his father, December 11. 
 He says, 44 We all return you our sincere thanks for your timely and 
 necessary advice ; and should be exceedingly glad if it were as easy to 
 follow it, as it is impossible not to approve it. That, doubtless, is the 
 very point we have to gain, before any other can be managed success¬ 
 fully, to have an habitual lively sense of our being only instruments in 
 
 * 2 Cor. vii, 4. Great is my glorying of you. I am filled with comfort. I am exceed- 
 ingjoyful. 
 
 Vol. I. 14 
 
102 
 
 THE LIFE OF 
 
 His hand, who can do ail things either with or without any instrument.* 
 But how to fix this sense in us, is the great question.—We hope you 
 and all our friends will continue to intercede for us, to Him with whom 
 all things are possible.—To-morrow night I expect to be in company 
 with the gentleman who did us the honour to take the first notice of our 
 little society. I have terrible reasons to think he is as slenderly provided 
 with humanity, as with sense and learning. However, I must not let 
 slip this opportunity, because he is at present in some distress, occa¬ 
 sioned by his being obliged to dispute in the Schools on Monday, 
 though he is not furnished with such arguments as he wants. I intend, 
 if he has not procured them before, to help him to some arguments, 
 that I may at least remove that prejudice from him,—that ‘we are 
 friends to none but those who are as queer as ourselves.’ ” 
 
 Under the encouragement of his father’s letter, they continued to 
 meet together as usual, and to confirm one another in their pious reso¬ 
 lutions. They still communicated once a week, and visited the prison¬ 
 ers, and some poor families in the town when they were sick; and, that 
 they might have wherewith to relieve their distress, they abridged them¬ 
 selves of all the superfluities, and of many of the conveniencies, of life. 
 They took every opportunity of conversing with their acquaintance in 
 the most useful manner to awaken them to a sense of religion; but, the 
 outcry daily increasing, they proposed, both to their friends and oppo¬ 
 nents the following questions : 
 
 I. Whether it does not concern all men of all conditions, to imitate 
 Him, as much as they can, “ who went about doing good ?” 
 
 Whether all Christians are not concerned in that command, “ While 
 we have time, let us do good to all men'?” 
 
 Whether we shall not be more happy hereafter, the more good we 
 do now ? 
 
 Whether we can be happy at all hereafter, unless we have, according 
 to our power, fed the hungry, clothed the naked, visited those that are 
 sick and in prison, and made all these actions subservient to a higher 
 purpose, even the saving of souls from death ? * 
 
 Whether it be not our bounden duty always to remember, that He did 
 more for us than we can do for Him, who assures us, “ Inasmuch as ye 
 have done it unto one of the least of these my brethren , ye have done it 
 unto me ?” 
 
 II. Whether upon these considerations, we may not try to do good 
 to our acquaintance 1 Particularly, whether we may not try to convince 
 them of the necessity of being Christians? 
 
 Whether of the consequent necessity of being scholars ? 
 
 Whether of the necessity of method and industry in order to either 
 learning or virtue ? 
 
 Whether we may not try to persuade them to confirm and increase 
 their industry, by communicating as often as they can ? 
 
 Whether we may not mention to them the Authors whom we conceive 
 to have wrote best on those subjects ? 
 
 Whether we may not assist them as'we are able, from time to time, 
 to form resolutions upon what they read in those Authors, and to execute 
 them with steadiness and perseverance ? 
 
 * He maintained this “habitual sense” to the last moment of Ins life. 
 
THE REV. JOHN WESLEV. 
 
 103 
 
 III. Whether, upon the considerations above mentioned, we may not 
 try to do good to those that are hungry, naked, or sick 1 In particular, 
 whether, if we know any necessitous family, we may not give them a 
 little food, clothes, or physic, as they want 1 
 
 Whether we may not give them, if they can read, a Bible, Common- 
 prayer Book, or Whole Duty of Man ? 
 
 Whether we may not, now and then, inquire how they have used 
 them ^explain what they do not understand, and enforce what they do ? 
 
 Whether we may not enforce upon them, more especially, the neces¬ 
 sity of private prayer, and of frequenting the Church and Sacrament ? 
 
 Whether we may not contribute what little we are able, towards hav¬ 
 ing their children clothed and taught to read 1 
 
 Whether we may not take care that they be taught their Catechism, 
 and short prayers for morning and evening 1 
 
 IY. Lastly. Whether, upon the considerations above mentioned, 
 we may not try to do good to those that are in prison 1 In 'particular, 
 whether we may not release such well-disposed persons as remain in 
 prison for small sums ? 
 
 Whether we may not lend smaller sums to those that are of any trade, 
 that they may procure themselves tools and materials to work with ? 
 
 Whether we may not give to them, who appear to want it most, a 
 little money, or clothes, or physic ? 
 
 Whether we may not supply as many as are serious enough to read, 
 with a Bible and Whole Duty of Man 1 
 
 Whether we may not, as we have opportunity, explain and enforce 
 these upon them, especially with respect to public and private prayer, 
 and the blessed Sacrament ? 
 
 It was impossible for any person, who had any religion or humanity 
 left, to answer these questions in the negative, however averse he might 
 be to practise the duties proposed in them. No one attempted it; but 
 several, when they understood their plan and designs, increased their 
 little stock of money for the prisoners and the poor, by subscribing 
 something quarterly to it; so that the more persons they consulted, 
 the more they were themselves confirmed in the belief that they were 
 acting right, and more determined to pursue their plan, notwithstanding 
 the ridicule which increased fast upon them during the winter. 
 
 It appears from the questions here proposed, which relate to the 
 students, that Mr. Wesley was not inattentive to their progress in 
 learning, %hile he endeavoured to make them religious. His regular 
 method of study, his diligence, and great care to make his pupils 
 thoroughly understand every thing they read, were admirably adapted to 
 make them scholars also. 
 
 This year, 1731, the two brothers began the practice of conversing 
 together in Latin, whenever they were alone, chiefly with a view of 
 acquiring a facility in expressing themselves in this language, on all 
 occasions, with perspicuity, energy, and elegance. This practice they 
 continued for nearly sixty years; and with such success, that, if their 
 style did not equal, it certainly, on some subjects, approached nearer to, 
 the best models of conversation in the Augustan age, than many of the 
 learned have thought it possible to attain. 
 
i04 
 
 THE LIFE OF 
 
 In the beginning of the year 1731, a meeting was held by several of 
 the Seniors of the College, to consult on the speediest way to stop the 
 progress of enthusiasm in it. Mr. Wesley and his friends did not learn 
 what was the result of this very pious consultation; but it was soon 
 
 publicly reported, that Dr.-and the Censors were going to blow up 
 
 the Godly Club. This was now their common title; though they were 
 sometimes dignified with that of the Enthusiasts, or the Reforming Club . 
 As new difficulties arose, Mr. Wesley lost no opportunity of consulting 
 his friends. He now wrote to his brother Samuel, at Westminster; 
 whose answer is dated April—“ I designed,” says he, “to have written 
 by Mr. Bateman, to whom I read part of your last letter, concerning 
 the execrable consultation, in order to stop the progress of religion, by 
 giving it a false name. He lifted up his eyes and hands, and protested 
 he could not have believed such a thing. He gave Mr. Morgan a very 
 good character; and said, he should always think himself obliged to 
 him, for the pains he took in reclaiming a young pupil of his, who was 
 just got into ill company, and upon the brink of destruction. I do not 
 like your being called a club ; that name is really calculated to do mis¬ 
 chief. But the other charge of enthusiasm can weigh with none, but 
 such as drink away their senses, or never had any: for surely activity 
 in social duties, and a strict attendance on the ordained means of grace, 
 are the strongest guards imaginable against it. I called on Dr. Terry, 
 to desire him to subscribe to Job, but did not meet with him at home. 
 In two or three days, O rem ridiculam et jocosam ! he did me the favour 
 to call upon me. I said, 4 I hope my two brothers have still good 
 characters at Oxford.’ He answered, he believed they were studious 
 and sober. When he was got down stairs, he turned about, and said, 
 
 4 1 think I have heard your brothers are exemplary, and take great pains 
 to instil good principles into young people.’ T told him, and you may 
 guess I told him the truth, 4 1 was very glad to hear such a character 
 of them, especially from him .’ ”—From the last words, it is pretty plain, 
 that Dr. Terry was an avowed opposer of Mr. Wesley and his friends, 
 though he was constrained to bear testimony to the goodness of their 
 characters : but whether he was the grave gentleman, who so piously 
 took his nephew by the throat, to convert him to his own way of thinking 
 and acting, and who consulted with the censors how to stop the progress 
 of religion among them, is not certain. i 
 
 In the midst of such opposition, Mr. Wesley thought it prudent to 
 take every method in his power to prevent the good that was in them 
 from being evil spoken of; and with this view, and to obtain farther 
 advice, he wrote in May to the Rev. Mr. Hoole,* an aged slergyman 
 in his father’s neighbourhood, of known wisdom and integrity. Part of 
 his answer runs thus :f 44 As to my own sense of the matter, I confess 
 I cannot but heartily approve of that serious and religious turn of mind 
 that prompts you and your associates to those pious and charitable offices; 
 and can have no notion of that man’s religion, or concern for the honour 
 of the University, that opposes you, as far as your design respects the 
 Colleges. I should be loath to send a son of mine to any seminary, 
 where his conversation with virtuous young men, whose professed design 
 of meeting together at proper times was to assist each other in forming 
 
 * Private Diary. | Wesley’s Works, vol. xxvi, p. 99. 
 
THE REV. JOHN WESLEY. 
 
 105 
 
 good resolutions, anc^ encouraging one another to execute them with 
 constancy and steadiness, was inconsistent with any received maxims 
 or rules of life among the members.” 
 
 On the 18th of April, Mr. Wesley, in company with his brother, set 
 out on foot for Epworth ; for they now saved every penny they could, 
 to give it to the poor. They returned to Oxford on the 12th of May ; 
 and, on the 11th of June he wrote to his father, giving him a very dis¬ 
 couraging account of their little society. With respect to their walk, 
 he observes, that it was not so pleasant to Oxford as from it, though in 
 one respect more useful .* “ For it let us see,” says he, u that four or 
 five and twenty miles is an easy and safe day’s journey in hot weather 
 as well as cold. We have made another discovery too, which may be 
 of some service ; that it is easy to read as we walk ten or twelve miles; 
 and that it neither makes us faint, nor gives us any other symptom of 
 weariness, more than the mere walking without reading at all. 
 
 u Since our return, our little company that used to meet us on a 
 Sunday evening, is shrunk into almost none at all. Mr, Morgan is sick 
 at Holt; Mr. Boyce is at his father’s house at Barton; Mr. Kirkham 
 must very shortly leave Oxford, to be his uncle’s curate ; and a young 
 gentleman of Christ Church, who used to make a fourth, either afraid or 
 ashamed, or both, is returned to the ways of the world, and studiously 
 shuns our company. However, the poor at the Castle have still the 
 Gospel preached to them, and some of their temporal wants sup¬ 
 plied, our little fund rather increasing than diminishing. Nor have we 
 yet been forced to discharge any of the children which Mr. Morgan left 
 to our care : though I wish they too do not find the want of him; I am 
 sure some of their parents will. 
 
 “ Some, however, give us a better prospect; John Whitelamb in 
 particular.* I believe, with this, you will receive some account from 
 himself how his time is employed. He reads one English, one Latin, 
 and one Greek book alternately; and never meddles with a new one in 
 any of the languages till he has ended the old one. If he goes on as 
 he has begun, I dare take upon me to say, that, by the time he has been 
 here four or five years, there will not be such a one, of his standing, 
 in Lincoln College, perhaps not in the University of Oxford.” 
 
 But notwithstanding their little company was thus scattered, they still 
 pursued their design of doing as much good as possible, with the same 
 diligence and zeal as before. Some of their friends, however, began 
 to think that they carried matters too far, and laid unnecessary burdens 
 on themselves. This subject Mr. Wesley mentions in. a letter to his 
 mother, of the same date with that to his father mentioned above, giving 
 her at the same time some account of the effects of their journey. 
 
 “ The motion and sun together,” says he, “ in our last hundred and 
 fifty miles’ walk, so thoroughly carried off all our superfluous humours, 
 that we continue perfectly in health, though it is here a very sickly 
 season. And Mr. Kirkham assures us, on the word of a priest and a 
 physician, that if we will but take the same medicine once or twice a 
 year, we shall never need any other to keep us from the gout. When 
 we were with him, we touched two or three times upon a nice subject, 
 but did not come to any full conclusion. The point debated was, 
 what is the meaning of being righteous over much , or by the more 
 * He afterwards married one of Mr. Wesley’s sisters. 
 
106 
 
 THE LIFE OF 
 
 common phrase of, being too strict in religion ? and what danger there 
 was of any of us falling into that extreme ? 
 
 “ All the ways of being too righteous or too strict which we could 
 think of, were these : either the carrying some one particular virtue to 
 so great a height, as to make it clash with some others . or, the laying 
 too much stress on the instituted means of grace, to the neglect of the 
 weightier matters of the law ; or, the multiplying prudential means upon 
 ourselves so far, and binding ourselves to the observance of them so 
 strictly, as to obstruct the end we aimed at by them, either by hindering 
 our advance in heavenly affections in general, or by retarding our pro¬ 
 gress in some particular virtue. Our opponents seemed to think my 
 brother and I [were] in some danger of being too strict in this last sense ; 
 of laying burdens on ourselves too heavy to be borne, and consequently 
 too heavy to be of any use to us. 
 
 “ It is easy to observe, that almost every one thinks that rule totally 
 needless, which he does not need himself; and as to the Christian 
 spirit itself, almost every one calls that degree of it which he does not 
 himself aim at, enthusiasm. If therefore we plead for either, (not as if 
 we thought the former absolutely needful, neither as if we had attained 
 the latter,) it is no great wonder that they who are not for us in practice 
 should be against us. If you who are a less prejudiced judge, have 
 perceived us faulty in this matter, too superstitious or enthusiastic, or 
 Whatever it is to be called ; we earnestly desire to be speedily informed 
 of our eiTor, that we may no longer spend our strength on that which 
 profiteth not. Or whatever there may be on the other hand, in which 
 you have observed us to be too remiss, that likewise we desire to know 
 as soon as possible. This is a subject which we would understand 
 with as much accuracy as possible ; it being hard to say which is of the 
 worse consequence,—the being too strict, the really carrying things too 
 far, the wearying ourselves and spending our strength in burdens that 
 are unnecessary,—or the being frightened by those terrible words, from 
 what, if not directly necessary, would at least be useful.” 
 
 This letter was followed by another, written in November to his 
 brother Samuel, on the same subject, and discovers’his sentiments more 
 at large. It seems Mr. Samuel Wesley had suggested to him, that in 
 his general seriousness, and in one or two other points of behaviour, he 
 carried matters too far. In answer to these remarks of his brother, he 
 says, “ Considering the other changes that I remember in myself, I 
 shall not at all wonder if the time comes, when we differ as little in our 
 conclusions as we do now in our premises. In most, we seem to agree 
 already; especially as to rising early, not keeping much company, and 
 sitting by a fire, which I always do, if any one in the room does, whe¬ 
 ther at home or abroad. But these are the very things about which 
 others will never agree with me. Had I given up these, or but one of 
 them, rising early, which implies going to bed early, (though I never am 
 sleepy now,) and keeping so little company, not one man in ten of those 
 who are offended at me, as it is, would ever open their mouth against 
 any of the other particulars. For the sake of these, those are mentioned; 
 the root of the matter lies here. Would I but employ a third of my 
 money, and about half my time, as other folks do, smaller matters would 
 be easily overlooked. But I think ‘ Nil tanti estS* As to my hair, I 
 * Nothing is of so much importance. 
 
THE REV. JOHN WESLEY. 
 
 107 
 
 am much more sure, that what this enables me to do, is according to 
 the Scripture, than I am that the length of it is contrary to it.* 
 
 “ I have often thought of a saying of Dr. Hayward’s when he exa¬ 
 mined me for Priest’s Orders ; ‘ Do you know what you are about? You 
 are bidding defiance to all mankind. He that would live a Christian 
 Priest, ought to know, that, whether his hand be against every man or 
 no, he must expect every man’s hand should be against him.’ It is 
 not strange that every man’s hand, who is not a Christian, should be 
 against him that endeavours to be so. But is it not hard, that even 
 those who are with us should be against us; that a man’s enemies, in 
 some degree, should be those of the same household of faith? Yet so 
 it is. From the time that a man sets himself to this business, very many, 
 even of those who travel the same road, many of those who are before 
 as well as behind him, will lay stumblingblocks in his way. One 
 blames him for not going fast enough, another for having made no 
 greater progress.; another for going too far, which perhaps, strange as 
 it is, is the more common charge of the two. For this comes from all 
 people of all sorts ; not only infidels, not only half Christians, but some 
 of the best of men are very apt to make this reflection, ‘ He lays unneces¬ 
 sary burdens upon himself; he is too precise ; he does what God has no¬ 
 where required to be done.’ True, he has not required it of those who 
 are perfect; and even as to those who are not, all men are not required 
 to use all means ; but every man is required to use those which he finds 
 most useful to himself. And who can tell better than himself, whether 
 he finds them so or no ? Who knoweth the things of a man better than 
 the spirit of a man that is in him ? 
 
 “ This being a point of no common concern, I desire to explain 
 myself upon it once for all, and to tell you, freely and clearly, those 
 general positions on which I ground all those practices, for which, as 
 you would have seen had you read that paper through, I am generally 
 accused of singularity. (1.) As to the end of my being; I lay it down 
 for a rule, that I cannot be too happy, or therefore too holy; and thence 
 infer that the more steadily I keep my eye upon the prize of our high 
 calling, and the more of my thoughts and words and actions are directly 
 pointed at the attainment of it, the better. (2.) As to the instituted 
 means of attaining it, I likewise lay it down for a rule, that I am to use 
 them every time I may. (3.) As to prudential means, I believe this 
 rule holds of things indifferent in themselves : whatever I know to do 
 me hurt, .that to me is not indifferent, but resolutely to be abstained 
 from • whatever I know to do me good, that to me is not indifferent, 
 but resolutely to be embraced. 
 
 “ But it will be said, I am whimsical. True, and what then? If by 
 whimsical be meant simply singular , I own it; if singular without any 
 reason , I deny it with both my hands, and am ready to give a reason, to 
 any that asks me, of every custom wherein I differ from the world. I 
 grant, in many single actions I differ unreasonably from others, but not 
 
 * Mr. Wesley wore his hair remarkably long and flowing on his shoulders. As he was 
 often indisposed, his mother thought it injured his health, and was very desirous that he 
 should have it taken off; “ I verily believe,” says she in a letter, “ you will never have any 
 good state of health, while you keep your hair.” He objected against parting with his hair, 
 because it would occasion some increase of his expenses, which he could not afford, with¬ 
 out giving less to the poor. His brother Samuel took a middle way, and advised him to 
 have his hair cut shorter; and this advice he followed. 
 
108 
 
 THE LIFE OF 
 
 wilfully; no, I shall extremely thank any one who will teach me how 
 to help it. 
 
 “ As to my being formal; if by that be meant that I am not easy and 
 unaffected enough in my carriage, it is very true ; but how shall I help 
 it?—If by formal be meant that I am serious, this too is very true ; but 
 why should I help it ? Mirth, I grant, is very fit for you; but does it 
 follow that it is fit for me ? Are the same tempers, any more than the 
 same words and actions, fit for all circumstances ? If you are to rejoice 
 evermore, because you have put your enemies to flight, am I to do the 
 same while they continually assault me ? You are very glad, because 
 you are ‘ passed from death to life well, but let him be afraid who 
 knows not whether he is to live or die. Whether this be my condition 
 or no, who can tell better than myself? Him who can, whoever he be, 
 I allow to be a proper judge, whether I do well to be generally as serious 
 as I can.” 
 
 December 11, Mr. Samuel Wesley answered this letter, and felt 
 himself a little hurt at some expressions in it. There was indeed a 
 delicate irony in it, which he must have felt, and the force of which he 
 endeavoured to ward off. Some time afterwards the subject of serious¬ 
 ness was again renewed, and several letters passed between them. At 
 first they seemed to differ in opinion; but when each had explained 
 himself, they were more agreed. Mr. Samuel Wesley closes the debate 
 in the following words : “To the best of my memory your character 
 was but little in my thoughts, and my own not at all, in my late letters. 
 I never designed to justify myself; perhaps my laughter is particularly 
 blameable, as my temper is serious, severe, and melancholy.—Thus 
 ends our notable dispute, or rather we have had none at all. For you 
 are only against excessive laughter, which I was never for; and only 
 for seriousness, which I was never against. There is a time to weep, 
 and a time to laugh. And now methinks each of us may say to the 
 other as Dick does to Matt— 
 
 ‘ That people lived and died I knew, 
 
 An hour ago, as well as you.’ ’’ 
 
 About this time their father came up to London, and from thence 
 took an excursion to Oxford, to see what his sons were doing, and in 
 what spirit and temper of mind they were. On his return to London he 
 wrote a few lines to Mrs. Wesley, January 5th, in which he says : “ I 
 had yours on New-year’s day, on which I returned in one day from 
 Oxford, not very well; but well paid both for my expense and labour, 
 by the shining piety of our two sons, of whom I shall write soon more 
 at large.” This gives the fullest evidence, that the father did not then 
 think his sons were carrying matters too far. 
 
 When Mr.- Wesley first set out in this religious course of life, he was' 
 fully convinced that he did not possess that state of mind which the 
 Gospel describes as the privilege of true believers in Christ; but he 
 expected that the practice of every duty to the utmost of his power 
 would lead him into this state of mind, and give him peace and joy in 
 God. This effect did not follow ; he was often dull, languid, and 
 unaffected in the use of the most solemn ordinances. This both dis¬ 
 tressed and perplexed him, so that he seemed at a loss which way to 
 proceed, to obtain the happiness and security he wanted. He was now 
 tc bringing forth fruit meet for repentance ,” and so far he was right. 
 
THE REV. JOHN WESLEY. 
 
 109 
 
 But he thought he had the faith of the Gospel; in this he was deceived. 
 We shall see him convinced of unbelief, and bitterly lamenting the delu¬ 
 sion. He looked for righteousness , peace , and joy, without being justi¬ 
 fied. In this state of perplexity, he wrote to his mother on the 28th of 
 February; and after mentioning Mr. Morgan’s situation, he observes : 
 44 One consideration is enough to make me assent to his and your judg¬ 
 ment concerning the holy sacrament; which is, that we cannot allow 
 Christ’s human nature to be present in it, without allowing either con- 
 or TRANs-substantiation. But that his Divinity is so united to us then, 
 as he never is but to worthy receivers, I firmly believe, though the man¬ 
 ner of that union is utterly a mystery to me. 
 
 44 That none but worthy receivers should find this effect, is not strange 
 to me,' when I observe, how small effect many means o’f improvement 
 have uporl an unprepared mind. Mr. Morgan and my brother were 
 affected as they ought, by the observations you made on that glorious 
 subject; but though my understanding approved what was excellent, 
 yet my heart did not feel it. Why was this, but because it was pre- 
 engaged by those affections with which wisdom will not dwell ? because 
 the animal mind cannot relish those truths which are spiritually dis¬ 
 cerned. Yet I have those writings which the Good Spirit gave to that 
 end !* I have many of those which h6 hath since assisted his servants 
 to give us : I have retirement to apply these to my own soul daily; I 
 have means both of public and private prayer; and, above all, of par¬ 
 taking in that sacrament once a week. What shall I do, to make all 
 these blessings effectual, to gain from them that mind which wtfs also 
 in Christ Jesus ? 
 
 44 To all who give signs of their not being strangers to it, I propose 
 this question—and why not to you rather than any 1 Shall I quite break 
 off my pursuit of all learning, but what immediately tends to practice ? 
 I once desired to make a fair show in languages and philosophy: but 
 it is past; there is a more excellent way, and if I cannot attain to any 
 progress in the one, without throwing up all thoughts of the other, why, 
 fare it well! Yet a little while and we shall all be equal in knowledge, 
 if we are in virtue. 
 
 44 You say, 4 you have renounced the world.’ And what have I been 
 doing all this time ? What have I done, ever since I was born ? Why, 
 I have been plunging myself into it more and more. It is enough : 
 4 Awake thou that steepest .’ Is there not 4 one Lord , one Spirit , one 
 hope of our calling V One way of attaining that hope 1 Then I am to 
 renounce the world, as well as you. That is the very thing I want to 
 do; to draw off my affections from this world, and fix them on a better. 
 But how 1 What is the surest and the shortest way ? Is it not to be 
 humble'lf Surely this is a large step in the way. But the question 
 recurs, how am I to do this ? To own the necessity of it, is not to be 
 humble. In many things you have interceded for me and prevailed. 
 Who knows but in this too you may be successful ? If you can spare 
 me only that little part of Thursday evening, which you formerly bestowed 
 
 * Warburton contended that there was no Holy Spirit now, as given to man, except 
 those writings; and so it was left to the carnal mind, which is enmity against God, to 
 apply them! 
 
 f Neither the mother nor the son seem to have had any notion of their want of the 
 proper Christian faith. 
 
 Vol. I 15 
 
110 
 
 THE LIFE OF 
 
 upon me in another manner, I doubt not but it would be as useful now 
 for correcting my heart, as it was then for forming my judgment. 
 
 “ When I observe how fast life flies away, and how slow improve¬ 
 ment comes, I think one can never be too much afraid of dying before 
 one has learned to live: I mean, even in the course of nature. For 
 were I sure that 4 the silver cord should not be violently loosedthat 
 4 the wheel should not be broken at the cistern,’ till it was quite worn 
 away by its own motion; yet what a time would this give me for such 
 a work! A moment to transact the business of eternity! What are 
 forty years in comparison of this ? So that were I sure of what never 
 man yet was sure of, how little would it alter the case ? How justly 
 still might I cry out, 
 
 “ Downward I hasten to my destined place; 
 
 There none obtain thy aid, none sing thy praise ! 
 
 Soon shall I lie in death’s deep ocean drown’d; 
 
 Is mercy there, is sweet forgiveness found ? 
 
 “ O save me yet, while on the brink I stand ; 
 
 Rebuke these storms, and set me safe on land. 
 
 O make my longings and thy mercy sure ! 
 
 Thou art the God of power.” 
 
 This letter shows an ardent mind, wholly occupied in pursuit of a 
 saving knowledge of God ; but embarrassed and perplexed, not know¬ 
 ing which way to turn, and yet willing to sacrifice the dearest object in 
 life to obtain the end in view. 
 
 Mr. Morgan had now been ill more jfchan twelve months ; and was so 
 greatly reduced, that he became a burden to himself, and totally useless 
 to others. In this stage of his disease, his understanding sometimes 
 appeared deranged; he became more changeable in his temper than 
 usual, and inconsistent in his conversation. But this was purely the 
 effect of his disease; not the least symptom of the kind having ever 
 appeared, till long after his health had declined. 
 
 His father, being fully informed of the state of his health, wrote to him 
 in March, and told him, that he should no longer be limited in his 
 expenses to any fixed allowance, and that such sums as were necessary 
 for his health should be immediately remitted to him ; but strongly 
 insisted, that no part of it should be given away, and that he should lay 
 it out in recreation, medicine, and such other matters as might be neces¬ 
 sary for the recovery and support of his health. He then says, 44 You 
 cannot conceive what a noise that ridiculous Society in which you are 
 engaged, has made here. Besides the particulars of the great follies 
 of it at Oxford, which to my great concern I have often heard repeated, 
 it gave me sensible trouble to hear, that you were noted for going into 
 the villages about Holt; calling their children together, and teaching 
 them their prayers and catechism, and giving them a shilling at your 
 departure. I could not but advise with a wise, pious, and learned cler¬ 
 gyman : he told me, that he has known the worst of consequences 
 follow from such blind zeal; and plainly satisfied me, that it was a 
 thorough mistake of true piety and religion. I proposed writing to some 
 prudent and good man at Oxford to reason with you on these points, 
 and to convince you that you were in a wrong way. He said, in a 
 generous mind, as he took yours to be, the admonition and advice of a 
 lather would make a deeper impression than all the exhortations of others. 
 He concluded, that you were young as yet, and that your judgment was 
 
THE REV. JOHN WESLEY. 
 
 Ill 
 
 not come to its maturity ; but as soon as your judgment improved, and 
 on the advice of a true friend, you would see the error of your way, and 
 think, as he does, that you may walk uprightly and safely, without 
 endeavouring to outdo all the good bishops, clergy, and other pious and 
 good men of the present and past ages : which God Almighty give you 
 grace and sense to understand aright!” What a genuine picture of the 
 religion of the world! 
 
 In the month of April, Mr. Samuel Wesley visited Oxford, and spent 
 u few days there; no doubt with a view Chiefly to satisfy himself, on 
 the spot, of the truth or falsehood of the various accounts that were given 
 him of his two brothers. When he returned to London, he wrote a 
 hasty poetical epistle to his brother Charles* in which he has clearly 
 expressed his opinion of their conduct, and the views he had formed of 
 their opponents. The latter part of it refers to the unhappy situation of 
 Mr. Morgan. 
 
 April 20, 1732. 
 
 Though neither are o’erstock’d with precious time, 
 
 If I can write it, you may read my rhyme ; 
 
 And find an hour to answer, I suppose, 
 
 In verse harmonious or in humble prose, 
 
 What I, when late at Oxford could not say, 
 
 My friends so numerous, and so short my stay. 
 
 Let useless questions first aside be thrown, 
 
 Which all men may reply to, or that none: 
 
 As whether Doctors doubt the D— will die; 
 
 Or F - still retains his courtesy ? 
 
 Or J-n dies daily in conceit, 
 
 Dies without death, and walks without his feet? 
 
 What time the library completes its shell ? 
 
 What hand revives the discipline of Fell ? 
 
 What house for learning shall rewards prepare, 
 
 Which orators and poets justly share, 
 
 And see a second Atterbury there ? 
 
 Say', does your Christian purpose still proceed, 
 
 T’ assist in ev’ry shape the wretches’ need ? 
 
 To free the prisoner from his anxious jail, 
 
 When friends forsake him, and relations fail? 
 
 Or yet with nobler charity conspire 
 To snatch the guilty from eternal fire ? 
 
 Has your small squadron firm in trial stood, 
 
 Without preciseness, singularly good ? 
 
 Safe march they on ’twixt dangerpus extremes, 
 
 Of mad profaneness and enthusiasts’ dreams, 
 
 Constant in prayer, while God approve? their pains. 
 
 His Spirit cheers them and his blood sustains ? 
 
 Unmoved by pride or anger, can they bear 
 The foolish laughter, or the envious fleer ? 
 
 No wonder, wicked men blaspheme their care, 
 
 The devil always dreads offensive war; 
 
 Where heavenly zeal the sons of night pursues, 
 
 Likely to gain, and certain not to lose ; 
 
 The sleeping conscience wakes by dangers near. 
 
 And pours the light in, they so greatly fear. * 
 
 But hold, perhaps this dry religious toil 
 May damp the genius, and the scholar spoil. 
 
 Perhaps facetious foes to meddling fools 
 Shine in the class, and sparkle in the schools ; 
 
 Your arts excel, your eloquence outgo, 
 
 And soar like Virgil, or like Tully flow ; 
 
 • Have brightest turns, and deepest learning shown. 
 
 And proved your wit mistaken by their own. 
 
112 
 
 THE LIFE OF 
 
 Ii not—the wights should moderately rail, j 
 
 Whose total merit, summ’d from fair detail, t 
 
 Is, saunt’ring, sleep, and smoke, and wine, and ale, 3 
 
 How contraries may meet without design! . 
 
 And pretty gentlemen and bigots join! 
 
 A pert young rake observes, with saucy airs, 
 
 “ That none can know the world who say their prayers 
 And Rome in middle ages used to grant, 
 
 The most devout were still most ignorant. 
 
 So, when old bloody Noll our ruin wrought, 
 
 Was ignorance the best devotion thought; 
 
 His crop-hair’d saints all marks of sense deface, 
 
 And preach, that learning is a foe to grace; 
 
 English was spoke in schools, and Latin ceased, 
 
 They quite reform’d the language of the beast. 
 
 One or two questions more before I end, 
 
 That much concern a brother and a friend. 
 
 Does J ohn seem bent beyond his strength to go, 
 
 To his frail carcass literally foe ? 
 
 Lavish of health, as if in haste to die, 
 
 And shorten time, t’ ensure eternity ? 
 
 Does Morgan weakly think his time mis-spent: 
 
 Of his best actions can he now repent? 
 
 Others, their sins with reason just deplore, 
 
 The guilt remaining when the pleasure’s o’er: 
 
 Since the foundations of the world were laid, 
 
 Shall he for virtue first himself upbraid ? 
 
 Shall he, what most men to their sins deny, 
 
 Show pains for alms, remorse for piety ? 
 
 Can he the Sacred Eucharist decline ? 
 
 What Clement poisons here the bread and wine ? 
 
 Or does his sad disease possess him whole, 
 
 And taint alike his body and his soul ? 
 
 If to renounce his graces he decree, 
 
 O! that he could transfer the stock to me! 
 
 Alas! enough what mortal e’er can do, 
 
 For Him who made him and redeemed him too ? 
 
 Zeal may to man beyond desert be show’d, 
 
 No supererogation stands to God. 
 
 As the persons united in the Society at Oxford were all zealous 
 members of the Church of England, by the advice of Mr. Clayton, who 
 had now joined them, they added, to their former practices, a regular 
 observance of the fast of the church; the general neglect of which, they 
 thought, was by no means a sufficient excuse for neglecting them. 
 
 Being in London, in the month of July, Mr. Wesley went down to 
 Putney, to pay Mr. Law a visit, which was the introduction to a personal 
 acquaintance with each other. Mr. Wesley occasionally repeated his 
 visits, and a friendly correspondence followed, which lasted several 
 years. From this time, he began to read the Theologia Germanica , 
 and other mystic writers, of which I shall afterwards have occasion to 
 take some notice. But neither the writings, nor the man, ever showed 
 him his want of faith. They were not calculated to do so, as we shall 
 see in the sequel. 
 
 He also now became known to many pious and respectable individuals 
 in London, and heartily approved of the conduct of those well-disposed 
 persons, who associated together to carry on a plan of suppressing vice, 
 and spreading religion and virtue among the people ; and, on the 3d of 
 August was admitted into “ the Society for the Propagation of Christian 
 Knowledge.” 
 
 Mr. Wesley, and those associated with him, now suffered the entire 
 loss of Mr. Morgan. He left Oxford on the 5th of June, and died in 
 
THE &EV. JOHtf WESLEY. 
 
 113 
 
 Dublin on the 26th of August. That this is the true time of his death, 
 is evident from a letter from his.father to Mr. Charles Wesley, dated 
 September the 5th. He says, “ From the intimacy which I understood 
 to have been contracted between you and my dear son, I make no doubt 
 but you must have some concern upon you at the reading the account 
 of his death, as I have the greatest in writing it. His distemper threw 
 him into a fever, of which he died the 26th past, about four in the morn¬ 
 ing. This is the soonest that I could attempt writing any thing about 
 him, since my affliction was consummated.—You see, I make very free 
 with you; but the candour and generosity for which I have heard you 
 commended, embolden me to it; and I shall, I hope, find some oppor¬ 
 tunities to make amends, and beg you will, upon all Occasions, let me 
 know when I can be serviceable to you in this kingdom.” 
 
 During the course of this summer, Mr. Wesley made two journeys 
 to Epworth. In these excursions, he often went considerably out of 
 his way, to spend a night, and sometimes two or three, with a friend ; 
 most frequently with the parents or relations of some of his pupils. In 
 the first journey, while he was standing on the garden wall at a friend’s 
 house, it fell flat under him; but he escaped unhurt. His second jour¬ 
 ney was in order to meet his brother Samuel, &c, at Epworth, and that 
 the whole family might once more assemble together, before their final 
 separation by death. This meeting must have been very affecting; for 
 as their father was growing infirm, and his son Samuel was now going 
 to reside wholly at Tiverton, in Devon, it was not probable they would 
 ever see each other again. Mr. Wesley returned to Oxford on the 23d 
 of September; and as soon as it was known there that Mr. Morgan 
 was dead, a report was propagated, that the rigorous fasting he had 
 imposed on himself, by the advice of Mr. John and Mr. Charles Wes¬ 
 ley, had hastened his death. As this report was highly prejudicial to 
 their character, and might hinder their usefulness; and as it was pro¬ 
 bable it would reach the father, and might afflict him, and prejudice him 
 more deeply against his son’s conduct, and the persons with whom he 
 had been connected ; Mr. Wesley thought it best to write to him, and 
 state the matter as it really was. His letter is dated the 18th of Octo¬ 
 ber, this year.* “ The occasion,” says he, “ of giving you this trouble 
 is of a very extraordinary nature. On Sunday last I was informed, as 
 no doubt you will be ere long, that my brother and I had killed your 
 son;—that the rigorous fasting which he had imposed upon himself, by 
 our advice, had increased his illness and hastened his death. Now, 
 though, considering it in itself, it is a very small thing with me to be 
 judged of man's judgment; yet, as the being thought guilty of so mis¬ 
 chievous an imprudence might make me less able to do the work I came 
 into the world for, I am obliged to clear myself of it, by observing to 
 you, as I have done to others, that your son left off fasting about a year 
 and a half since, and that it is not yet half a year since I began to 
 practise it. 
 
 “ I must not let this opportunity slip of doing my part towards giving 
 
 * In the printed copies of this letter the date is 1730. But in a manuscript, in Mr. Charles 
 Wesley’s handwriting, the date is 1732, which is the true date of it, as appears from Mr. 
 Morgan’s account of his son’s death. The true date may be collected from the letter itself, 
 compared with Mr. John Wesley’s Short History of Methodism, which fixes the time when 
 they became acquainted with Mr. Clayton. 
 
114 
 
 THE LIFE OF 
 
 you a juster notion of some other particulars, relating both to him and 
 myself, which have been industriously misrepresented to you. 
 
 “ In March last he received a letter from you/ which not being able 
 to read, he desired me to read to him: several of the expressions I 
 perfectly remember, and shall do till I too am called hence.—In one 
 practice for which you blamed your son, I am only concerned as a 
 friend, not as a partner. Your own account of it was, in effect, this : 
 
 1 He frequently went into poor people’s houses about Holt, called their 
 children together, and instructed them in their duty to God, their neigh¬ 
 bour, and themselves. He likewise explained to them the necessity of 
 private as well as public prayer, and provided them with such forms as 
 were best suited to their several capacities; and being well apprised 
 how the success of his endeavours depended on their good will towards 
 him, he sometimes distributed among them a little of that money which 
 he had saved from gaming and .other fashionable expenses of the place.’ 
 —This is the first charge against him, and I will refer it to your own 
 judgment, whether it be fitter to have a place in the catalogue of his 
 faults, or of those virtues for which he is now numbered among the sons 
 of God ? 
 
 “ If all the persons concerned in ‘ that ridiculous society, whose 
 follies you have so often heard repeated,’ could but give such a proof of 
 their deserving the glorious title which was once bestowed upon them, 
 they would be contented that their lives too should be counted madness, 
 and their end thought to be without honour. But the truth is, their title 
 to holiness stands upon much less stable foundations, as you will easily 
 perceive when you know the ground of this wonderful outcry, which it 
 seems England itself is not wide enough to contain.” 
 
 He then gives Mr. Morgan a short history of their little society; 
 informing him what their practices were, and of their care to consult 
 wise, learned, and pious clergymen, in every step they had taken, in 
 the manner described above. He subjoins, “ As for the names of 
 Methodists, Supererogation-men, and so on, with which •some of our 
 neighbours are pleased to compliment us, we do not conceive ourselves 
 to be under any obligation to regard them, much less to take them for 
 arguments. To the law and to the testimony we appeal, whereby we 
 ought to be judged. If by these it can be proved we are in an error, 
 we will immediately and gladly retract it: if not, we have not so learned 
 Christ , as to renounce any part of his service, though men should say 
 all manner of evil against us, with more judgment and as little truth as 
 hitherto.—Your son already stands before the judgment-seat of Him 
 who judges righteous judgment; at the brightness of whose presence 
 the clouds remove ; his eyes are open, and he sees clearly whether it 
 was ‘ blind zeal and a thorough mistake of true religion that hurried 
 him on in the error of his way,’ or whether he acted like a faithful and 
 wise servant, who from a just sense that his time was short, made haste 
 to finish his work before his Lord’s coming, that, when laid in the 
 balance , he might not be found wanting .” 
 
 This well-timed letter, containing a simple narrative of facts, fully 
 satisfied Mr. Morgan. His answer, which is dated November 25, 
 shows him to have been a man of moderation and a friend to piety. It 
 is as follows : “ Your favour of the 20th past was delayed in its passage, 
 I believe, by contrary winds, or it had not been so long unanswered. I 
 
THE REV. JOHN WESLEY, 
 
 115 
 
 give entire credit to every thing and every fact you relate. It was ill- 
 judged of my poor son to take to fasting, with regard to his health, of 
 which I knew nothing, or I should have advised him against it. He 
 was inclined to piety and virtue from his infancy. I must own, I was 
 much concerned at the strange accounts which were spread here, of 
 some extraordinary practices of a religious society in which he had 
 engaged at Oxford, (which, you may be sure, lost nothing in the car¬ 
 riage,) lest, through his youth and immaturity of judgment, he might be 
 hurried into zeal and enthusiastic notions, that would prove pernicious. 
 But now, indeed, that piety and holiness of life which he practised 
 affords me some comfort in the midst of my affliction for the loss of 
 him ; having full assurance of his being for ever happy. The good 
 account you are pleased to give of your own and your friends’ conduct, 
 in point of duty and religious offices, and the zealous approbation of 
 them by the good old gentleman your father, signified in a manner and 
 style becoming the best of men, reconciles and recommends that method 
 of life to me, and makes me almost wish that I were one among you. 
 I am very much obliged to you for the great pains you have Been at, in 
 transcribing so long and so particular an account for my perusal, and 
 shall be always ready to vindicate you from any calumny or aspersion 
 that I shall hear cast upon you. I am much obliged for your and your 
 brother’s great civilities and assistances to my dearest son. I thank 
 the author of those lines you sent me, for the regard he has shown to 
 his memory. If ever I can be serviceable to any of you in this king¬ 
 dom, I beg you will let me know.”—This correspondence continued 
 some time between Mr. Wesley and Mr. Morgan ;* and the year fol¬ 
 lowing, Mr. Morgan sent his only surviving son to Oxford, and placed 
 him under Mr. Wesley’s care. This was the strongest proof he could 
 possibly give, that he approved of his conduct. 
 
 The character of that lamented young gentleman, the elder of Mr. 
 Morgan’s sons, is well drawn up by Mr. Samuel Wesley, jun., in the 
 following poetic tribute to his memory:— 
 
 ELEGIAC VERSES ON THE DEATH OF MR. MORGAN. 
 
 “ IVe fools counted his life madness.” 
 
 Ik aught beneath them happy souls attend, 
 
 Let Morgan hear the triumph of a friend, 
 
 And hear well pleased. Let libertines so gay. 
 
 With careless indolence despise the lay: 
 
 Let critic wits, and fools for laughter bom, 
 
 Their verdict pass with supercilious scorn : 
 
 Let jovial crowds, by wine their senses drown’d. 
 
 Stammer out censure in their frantic round : 
 
 Let yawning sluggards faint dislike display, 
 
 Who, while they trust to-morrow, lose to-day: 
 
 Let such as these the sacred strains condemn ; 
 
 For’t is true glory to be hiss’d by them. 
 
 Wise in his prime, he waited not for noon, 
 
 Convinced that mortal never lived too soon. 
 
 As if foreboding here his little stay, 
 
 He made his morning bear the heat of day: 
 
 Fix’d, while unfading glory he pursues, 
 
 No ill to hazard, and no good to lose. 
 
 No fair occasion glides unheeded by; i 
 
 Snatching the golden moments as they fly, > 
 
 He by few fleeting hours ensures eternity. \ 
 
 * Their Letters arc now before me 
 
116 
 
 THE LIFE OF 
 
 Friendship’s warm beams his artless breast inspire, 
 
 And tend’rest reverence for a much-loved sire. 
 
 He dared for heaven this flatt’ring world forego. 
 
 Ardent to teach as diligent to know 
 Unwarp’d by sensual views or vulgar aims, 
 
 By idle riches, or by idler names; 
 
 Fearful of sin in every close disguise, 
 
 Unmoved by.threat’ning or by glozing lies. 
 
 Seldom, indeed, the wicked came so far, 
 
 Forced by his piety to defensive war; 
 
 Whose zeal for other men’s salvation shown, 
 
 Beyond the reach of hell secured his own: 
 
 Gladd’ning the poor, where’er his steps he turn’d. 
 
 Where pined the orphan, or the widow mourn’d; 
 
 Where prisoners sighed beneath guilt’s horrid stain. 
 
 The worst confinement and the heaviest chain, 
 
 Where death’s sad shade the uninstructed sight 
 Veiled with thick darkness in the land of light. 
 
 Our Saviour thus fulfilled his great design, 
 
 (If human we may liken to divine.) 
 
 Heal’d each disease that bodies frail endure, 
 
 And preach’d th’ unhoped-for Gospel to the poor. 
 
 To means of grace the last respect he show’d, 
 
 Nor sought new paths, as wiser than his God : 
 
 Their sacred strength preserved him from extremes 
 . Of empty outside, or enthusiast dreams. 
 
 He knew, that works our faith must here employ, 
 
 And that’t is heaven’s great business to enjoy. * • 
 
 Fix’d on that heaven he death’s approaches saw, 
 
 Nor vainly murmur’d at our nature’s law; 
 
 Repined not that his youth so soon should go. 
 
 Nor grieved for fleeting pleasures here below. 
 
 Of sharpest anguish .scorning to complain, 
 
 He fills with mirth the intervals of pain : 
 
 Not only unappall’d, but joyful, sees • 
 
 The dark cold passage that must lead to peace 
 Strong with immortal bloom, secure to rise, 
 
 The tears for ever banish’d from his eyes. 
 
 Who now regrets, his early youth would spend 
 The life so nobly that so soon should end ? 
 
 Who blames the stripling for performing more 
 Than doctors grave and prelates of threescore ? 
 
 Who now esteems his fervour indiscreet, , 
 
 His prayers too frequent, or his alms too great ? 
 
 Who thinks, where blest he reigns beyoncfthe sky, 
 
 His crown too radiant, or his throne too high ? 
 
 Who, but the fiend who once his course withstood. 
 
 And whispered,—“ Stay till fifty to be good !” 
 
 Sure, if believed, t’ obtain his hellish aim. 
 
 Adjourning to the time that never came ! 
 
 The young gentleman mentioned above was then the only son of 
 Mr. Morgan, and of a very different disposition from his deceased bro¬ 
 ther. His father seems to have been what is usually called “ a very 
 good sort of a man.” In the correspondence that took place between 
 them, he informs Mr. Charles Wesley, that it was three years and a 
 quarter since his son left school, “ being then fit for the University, and 
 at least as good a scholar as his brother was when he went to Oxford.” 
 He observes, “ I then purchased an office for him in the Law; but I 
 fear he has read very little of Greek or Latin since that time, and that 
 he has forgotten a great deal of what he had learned at school; but I 
 don’t think his parts very bad. He was nineteen years of age last July, 
 and is very lusty of his age. I believe he is five feet ten inches high. 
 He has been somewhat gay, and gone to plays and balls, but addicted 
 to no vice. He has often wished rather to be put forward in his learning, 
 
THE HEV. JOHN WESLEY. 
 
 117 
 
 than to stick to an office, in which I am now inclined to indulge him. 
 If it. be advisable to put him in this new way of life, you may be sure I 
 can think of no other for his tutor but yourself.’ , —Mr. Charles Wesley, 
 thinking the young man would be safer with his brother John, consigned 
 him to his care, with which arrangement Mr. Morgan was well satisfied. 
 
 The young gentleman had, however, very naturally, other views than 
 those of his careful and benevolent father. He desired that he might 
 be entered a Gentleman Commoner of Lincoln, under Mr. John Wesley, 
 in order that, as he expressed himself to his father, he “ might have o 
 little superiority among his cotemporaries, and not be slighted or despised 
 by them promising to “be as conformable to all the rules and disci¬ 
 pline of the College as if he were a Servitor. With this request also 
 his father complied. 
 
 Appearing now in the Gentlemen Commoners’ room, as Mr. Mor¬ 
 gan’s heir, he became an object of attraction to his gay associates. He 
 brought a favourite greyhound with him, which he introduced also into 
 the College,—a pretty plain indication how much he wished to conform 
 to the rules. But all would not do. It was soon known that he was 
 Mr. Wesley’s pupil, and the name of JVfethodist was fastened upon him. 
 He became very uneasy at this ; and after some time, made known his 
 situation to his father, in a long letter, and in terms as dolorous and as 
 queer as Bishop Lavington himself could have done, if lie had been then 
 a Fresh-man. He concluded with desiring rather to return to his office, 
 than to suffer what he did from his companions, by being Mr. Wesley’s 
 pupil. His tutor having discovered this, immediately wrote the follow¬ 
 ing letter to Mr. Morgan : 
 
 ^ “ January 14th, 1734. 
 
 “ Sir, —Going yesterday into your son’s room, I providentially cast 
 my eyes upon a paper that lay upon the table, and contrary to my cus¬ 
 tom, read a line or two of it, which soon determined me to read the rest. 
 It was a copy of his last letter to you; whereby, by the signal blessing 
 of God, I came to the knowledge of his real sentiments, both with 
 regard to myself and to several other points of the highest importance. 
 
 “ In the account he gives of me, and those friends who are as my 
 own soul, are some things true :—as, that we may imagine it is our 
 bounden duty to spend our whole lives in the service of Him that gave 
 them, or in other words, 4 whether we eat or drink , or whatever we do , 
 fo do all to the glory of God; 7 that we endeavour, as we are able, to 
 relieve the poor by buying books and other necessaries for them; that 
 some of us read prayers at the prison once a day ; that I administer the 
 Sacrament once a month, and preach there as often as I am not engaged 
 elsewhere ; that we sit together five evenings in a week ; and that we 
 observe, as far as our health will permit, the fasts of the Church. Some 
 things are false, but taken upon trust, so that I hope Mr. Morgan 
 believed them true : as that we almost starve ourselves ; that one of us 
 had like lately to have lost his life, by too great abstinence ; that we 
 endeavour to reform notorious whores, and to lay spirits in haunted 
 houses ; that we all rise every day at five o’clock; and that I am Pre¬ 
 sident of the Society. As strange as it may appear, that one present 
 upon the spot should so far vary from the truth in his relation, I can 
 easily account, not only for his mistake, but for his designed misrepre- 
 
 V 0L. I. 16 
 
lib 
 
 THE LIFE OF 
 
 sentation too. The company he is almost daily with, (from whom 
 indeed I should have divided him, had not your letters, coming in the 
 article of time, tied my hands,) abundantly accounts for the former; as 
 his desire to lessen y$ur regard for me, and thereby obviate the force of 
 any future complaint, which he foresaw I might some time hence have 
 occasion to make to you, does for the latter: and indeed I am not with¬ 
 out apprehension, that some such occasion may shortly come. I need 
 not describe that apprehension to you. Is there not a cause ? Is he 
 not surrounded, even in this recess, with those who are often more 
 pernicious than open libertines ?—men who retain something of outward 
 decency, and nothing else ; who seriously idle away the whole day, and 
 reputably revel till midnight, and if not drunken themselves, yet encou¬ 
 raging and applauding those that are so ; who have no more of the form 
 than of the power of godliness, and though they do pretty often drop in 
 at the public prayers, coming after the most solemn part of them is over, 
 yet expressly disown any obligation to attend them. It is true, they 
 have not yet laughed your son out of all his diligence ; but how long it 
 will be before they have, God knows. They zealously endeavour it at 
 all convenient opportunities ; and temporal views are as unable to sup¬ 
 port him under such an attack as his slender notions of religion are ; of 
 which, he often says, he thinks he shall have enough, if he constantly 
 says his prayers at home, and in the chapel. As to my advice on this 
 or any other head, they had secured him pretty well before; and your 
 authority added to theirs has supplied him with armour of proof against it. 
 
 “ I now beg to know what you would have me do ? Shall I sit still, 
 and let him swim down the stream ? Or shall I plunge in, bound, as I 
 am, hand and foot, and oppose myself to his company, his inclinations, 
 and his father 1 ? Why, you say, I am to incite him to live a sober, vir¬ 
 tuous, and religious life. Nay, but first let us agree what religion is. 
 I take religion to be, not the bare saying over so many prayers, morn¬ 
 ing and evening, in public or in private ; not any thing superadded now 
 and then to a careless or worldly life; but a constant ruling habit of 
 soul; a renewal of our minds in the image of God ; a recovery of the 
 Divine likeness ; a still increasing conformity of heart and life to the 
 pattern of our most Holy Redeemer. But if this be religion, if this be 
 the way to life which our blessed Lord hath marked out for us, how can 
 any one, while he keeps close to this way, be charged with running into 
 extremes ? It is true, there is no going out of it, either to the right hand 
 or to the left, without running into an extreme ; and to prevent this, the 
 wisdom of the church has, in all ages, appointed guides for the unex¬ 
 perienced, lest they should wander into by-paths, and seek death in the 
 error of their life. But while he is in the right way, what fear is there 
 of your son’s going too fast in it ? I appeal to your own experience. 
 Have you observed any such disposition in him, as gives you ground to 
 suspect he will love God too well, or keep himself too ‘ unspotted from 
 the world V Or has his past life been such, as that you have just reason 
 to apprehend the remainder of it should too much resemble that of our 
 blessed Master? I will go farther. Have you remarked, in the various 
 scenes you have gone through, that youth in general is apt to run into 
 the extreme of piety ? Is it to this excess that the fervour of their blood 
 and the impetuosity of their passions, hurry them ? But we may not 
 stop here. Is there any fear, is there any possibility, that any son of 
 
THE REV. JOHN WESLEY. 
 
 11.9 
 
 Adam, of whatever age or degree, should too faithfully do the will of 
 his Creator, or too exactly tread in the steps of his Redeemer ? Sup¬ 
 pose the time now come when you feel within yourself, that the silver 
 cord of life is loosed, that the dust is returning to the earth as it was, 
 and the spirit unto God who gave it. The snares of death overtake 
 you. Nothing but pain is on the one hand, eternity on the other. The 
 tears of the friends that surround your bed, bear witness with the pangs 
 of your own heart, that it has few pulses more to beat before you launch 
 out into the sea without a shore ; before the soul shall part from the 
 quivering lips, and stand naked before the judgment-seat of God. Will 
 you then be content with having served God according to the custom of 
 the place you was in'? Will you regret your having been, even from 
 your youth, more pure and holy than the rest of mankind? Will you 
 complain to the ministering spirits who receive your new-born soul, that 
 you have been over zealous in the love of your Master ? Ask not me, 
 a poor, fallible, sinful mortal, never safe either from the snares of ill 
 example or the treachery of my own heart; but ask them , ask Him who 
 died to make you and me and your son zealous of good works,—whe¬ 
 ther you may be excused for your solicitude, your too successful solici¬ 
 tude, to prevent his falling into this extreme ? How needless has he 
 made that solicitude already! But, I spare you. The good God be 
 merciful to us both! Think not, sir, that interest occasions the concern 
 I show: I abhor the thought. From the moment my brother told me, 
 
 ' Mr. Morgan will he safer with you than me ; I have desired him to he 
 sent to you,’ —I determined (though I never mentioned it to him,) to 
 restore to him whatsoever is paid me upon Mr. Morgan’s account; it 
 is, with regard to me, an accursed thing. There shall no such cleave 
 unto me. I have sufficient motives, without this, to assist your son, so 
 long as he will accept my assistance. He is the brother of my dear 
 friend, the son of one that was my friend till great names warped him 
 from his purpose ; and, what is infinitely more, the creature of my God, 
 and the redeemed and fellow-heir of my Saviour. 
 
 “ That neither the cares of the world, nor the fair speeches and 
 venerable titles of any who set up their rest therein, may prevent our 
 attaining our better inheritance, is the earnest praver of, 
 
 “ Sir, 
 
 “ Your most obliged, 
 
 “ And most obedient Servant, 
 
 “ John Wesley. 
 
 “ Richard Morgan, Esq., &c.” 
 
 I have inserted this letter, (which was never before published,) 
 because it exhibits a true guide of youth, in a most striking light of 
 devoted faithfulness ; and because it may haply teach some, who sigh 
 for the conversion of the ivorld, while they strangely neglect those who 
 arc round about them, and are their special charge, how awfully they 
 mistake the way of God ! “ He who knew what ivas in man,” and who 
 cannot err, has said, “ He that is faithful in little, is faithful also in 
 much.” How gloriously this was realized, in the vast labour and great 
 success of this devoted servant of Christ, will be seen, though very 
 imperfectly, in these Memoirs. It is evident, that not the son only, but, 
 the infatuated, though well-meaning father, occupied Mr. Wesley’s affiec- 
 
120 
 
 THE LIFE OF 
 
 tionate heart. What effect this earnest expostulation had on both, wfe 
 know not fully; but it will be seen in that day. The Lord was about 
 to lead his great and prepared instrument out of the shallows of indivi¬ 
 dual and vexatious effort, into a wide field of labour, and into a harvest 
 of souls, that shall only be fully known when “ the reapers are the angels.” 
 
 On the 1st of January, 1733, Mr. Wesley preached at St. Mary’s, 
 Oxford, before the University, on “ The Circumcision of the Hearty ” 
 Romans ii, 29. In this discourse, which is printed in the second volume 
 of his Sermons, he explained with great clearness, and energy of lan¬ 
 guage, his views of the Christian Salvation to be attained in this life; 
 from which he never varied, in any material point, to the day of his 
 death. He was indeed, at this time, almost wholly ignorant of the 
 Gospel method of attaining this salvation; but he sought it with his 
 whole heart, according to the knowledge he then had, and was willing 
 to sacrifice the dearest thing he possessed in the world, for the attain¬ 
 ment of it. The truth is, he was, like Saul of Tarsus, “ alive ivithout 
 the law.” He was not yet “ slain by the commandment,” and therefore 
 did not come to God in his true character. He who u justifieth only 
 the ungodly,” could not therefore justify him : the faith which he had at 
 that time could not be imputed to him for righteousness, and hence he 
 had not “ peace and joy in believing.” 
 
 His father was now in a bad state of health, and seemed declining 
 apace. On this account he set out on horseback for Epworth, in the 
 beginning of January. As he was passing over the bridge beyond 
 Daventry, his horse fell over it with him ; but he again escaped unhurt! 
 For these interpositions of Providence, Mr. Wesley did not fail to give 
 the tribute of praise and thanksgiving to his Divine Deliverer. 
 
 The state of his father’s health induced his parents to turn their 
 thoughts to the means of obtaining the Living of Epworth for him, in 
 case of his father’s demise. This was mentioned to him when he was 
 with them, but he seems to have then tyut little attended to it. After his 
 return to Oxford, in February, he wrote to his mother on the subject. 
 “You observed,” says he, “ when I was with you, that I was very indif¬ 
 ferent as to the having or not having the Living of Epworth. I was 
 indeed utterly unable to determine either way; and that for this reason: 
 I know, if I could stand my ground here, and approve myself a faithful 
 minister of our blessed Jesus, by honour and dishonour, through evil 
 report and good report; then there would not be a place under the 
 heaven like this, for improvement in every good work. But whether I 
 can stem the torrent which I saw then, but see now much more, rolling 
 down from all sides upon me,—that I knew not. It is true, there is 
 One who can yet either command the great water-flood that it shall not 
 come nigh me, i or make a way for his redeemed to pass through .’ But 
 then something must be done on my part: and should He give me, even 
 that most equitable condition, 6 According to thy faith be it unto thee 
 vet how shall I fulfil it ? Why He will look to that too;—my father and 
 you helping together with your prayers, that our faith fail us not.” 
 
 In May, he set out again for Epworth, and took Manchester in his 
 way, to see his friend Mr. Clayton, who had now left Oxford. From 
 thence he proceeded to Epworth, and returned to Manchester on Satur¬ 
 day the 2d of June. The next day he preached three times, once at 
 the Old Church, again in Salford, and at St. Anne’s. When he reached 
 
THE REV. JOHN WESLEY. 
 
 121 
 
 Oxford, he perceived the bad effects of his absence upon his pupils, and 
 the members of their little Society. He now found himself surrounded 
 with enemies triumphing over him, and friends deserting him; he saw 
 the fruits of his labours in danger of being blasted before they had 
 attained maturity. But he stood firm as a rock ; and being conscious 
 of his own integrity, and that he had nothing in view but to serve God 
 « in righteousness and true holiness,” and to benefit his neighbour, he 
 viewed his situation without emotion. He wrote to his father in the 
 simplicity and fulness of his heart; and this letter shows the man, and 
 his manner of viewing difficulties, infinitely better than any description 
 which another can give of him. It is dated the 13th of June. 
 
 “ The effects of my last journey, I believe, will make me more cau¬ 
 tious of staying any time from Oxford for the future ; at least till I have 
 no pupils to take care of, which probably will be within a year or two. 
 One of my young gentlemen told me at my return, that he was more 
 and more afraid of singularity ; another, that he had read an excellent 
 piece of Mr. Locke’s, which had convinced him of the mischief of 
 regarding authority. Both of them agreed, that the observing of Wed¬ 
 nesday as a fast was an unnecessary singularity ; the Catholic Church 
 (that is, the majority of it) having long since repealed, by contrary 
 custom, the injunction she formerly gave concerning it. A third, who 
 could not yield to this argument, has been convinced by a fever, and 
 Dr. Frewin. Our seve .11 and twenty communicants at St. Mary’s, were 
 on Monday shrunk to five ; and the day before, the last of Mr. Clayton’s 
 pupils, who continued with us, informed me, that he did not design to 
 meet us any more. 
 
 “My ill success, as they call it, seems to be what has frightened 
 every one away from a falling house. On Sunday I was considering the 
 matter a little more nearly; and imagined, that all the ill consequences 
 of my singularity were reducible to three—diminution of fortune, 
 loss of friends, and of reputation.—As to my fortune, I well know, 
 though perhaps others do not, that T could not have borne a larger than 
 I have : and as for that most plausible excuse for desiring it, 4 While I 
 have so little I cannot do the good I would ;’ I ask, can you do the good 
 God would have you do ? It is enough! Look no farther.—For friends, 
 they were either trifling or serious : if triflers, fare them well; a noble 
 escape: if serious, those who are more serious are left, whom the 
 others would rather have opposed than forwarded in the service they 
 have done, and still do us. If it be said, ‘ But these may leave you too; 
 for they are no firmer than the others were.’ First, I doubt that fact; 
 but next, suppose they should, we hope then they would only teach us 
 a nobler and harder lesson, than any they have done hitherto; 4 It is 
 better to trust in the Lord , than to put any confidence in man.' —And 
 as for reputation, though it be a glorious instrument of advancing our 
 Master’s service, yet there is a better than that, a clean heart, a single 
 eye , a soul full of God ! A fair exchange, if by the loss of reputation 
 we can purchase the lowest degree of purity of heart! We beg my 
 mother and you would not cease to work together with us, that, what¬ 
 ever we lose, we may gain this ; and that having tasted of this good 
 gift, we may count all things else but dung and dross in comparison of it.” 
 
 Mr. Wesley now redoubled his diligence with his pupils, that they 
 might recover the ground which they had lost. But as he had been 
 
122 
 
 THE LIFE OF 
 
 blamed for singularity, both by friends and enemies, and many had 
 thought that he too rigorously imposed some particular practices upon 
 others ; he informed his mother what the singularity was, which chiefly 
 gave offence at Oxford, and explained the methods he used with his 
 pupils, to instruct them in the ‘things of God. This letter is dated 
 August the 17th. “ The thing,” says he, u that gives offence here is, 
 
 the being singular with regard to time, expense, and company. This 
 is evident beyond exception, from the case of Mr. Smith, one of our 
 Fellows ; who no sooner began to husband his time, to retrench unneces¬ 
 sary expenses, and to avoid his irreligious acquaintance, but he was set 
 upon, by not only all those acquaintance, but many others too, as if he 
 had entered into a conspiracy to cut all their throats : though to this day 
 he has not advised any single person, unless in a word or two and by 
 accident, to act as he did in any of those instances. 
 
 11 It is true indeed, that ‘ the devil hates offensive war most/ and that 
 whoever tries to rescue more than his own soul from his hands, will 
 have more enemies, and meet with greater opposition, than if he was 
 content with having his own life for a prey. That I try to do this, is 
 likewise certain : but I cannot say whether I ‘ rigorously impose any 
 observances on others/ till I know what that phrase means. What I 
 do, is this : when I am intrusted with a person who is first to understand 
 and practise, and then to teach, the law of Christ, I endeavour by ail 
 intermixture of reading and conversation, to show him what that law is; 
 that is, to renounce all insubordinate love of the world, and to love and 
 obey God with all his strength. When he appears seriously sensible of 
 this, I propose to him the means God hath commanded him to use, in 
 order to that end; and, a week or a month or a year after, as the state 
 of his soul seems to require it, the several prudential means recommend¬ 
 ed by wise and good men.* As to the times, order, measure, and 
 manner, wherein these are to be proposed, I depend upon the Holy 
 Spirit to direct me, in and by my own experience and reflection, joined 
 to the advices of my religious friends here and elsewhere. Only two 
 rules it is my principle to observe in all cases : First, to begin, continue 
 and end all my advices in the spirit of meekness ; as knowing that the 
 wrath or severity of man worketh not the righteousness of God: and 
 Secondly, to add to meekness long-suffering; in pursuance of a rule 
 which I fixt long since, ‘ never to give up any one till I have tried him, 
 at least, ten years /—how long hath God had pity on thee ? 
 
 “ If the wise and good will believe those falsehoods which the bad 
 invent, because I endeavour to save myself and my friends from them, 
 then I shall lose my reputation, even among them, for (though not per¬ 
 haps good, yet) the best actions I ever did in my life. This is the very 
 case. I try to act as my Lord commands : ill men say all manner of 
 evil of me, and good men believe them. There is a way, and there is 
 but one, of making my peace ; God forbid I should ever take it. I have 
 as many pupils as I need, and as many friends: when more are better 
 for me, I shall have more. If I have no more pupils after these are gone 
 from me, I shall then be glad of a Curacy near you : if I have, I shhll 
 take it as a signal that I am to remain here. Whether here or there, 
 
 * He did not yet feel the want of living faith, and consequently did not inculcate it upon 
 others. The method described above is Mr. Law’s plan,—or at least the best part of it 
 Mr. Wesley was still toiling in that fire. 
 
THE REV. JOHN WESLEY. 
 
 123 
 
 my desire is, to know and feel that I am nothing, that I have nothing, 
 and that I can do nothing. For whenever I am empty of myself, then 
 know I of a surety, that neither friends nor foes, nor any creature, can 
 hinder me from being ‘ filled with all the fulness of God. 1 Let not my 
 father’s, or your prayers, be ever slack in behalf of your affectionate son.” 
 
 On the 21st of September, 1734, Mr. Wesley began the practice of 
 reading as he travelled on horseback; and this practice he continued 
 for nearly forty years, till his advanced age obliged him to travel in a 
 carriage. His frequent journeys, often on foot as well as on horseback, 
 and the great and constant labour of preaching, reading, visiting, &c, 
 wherever he was, with hard study and a very abstemious diet, had now 
 very much affected his health. His strength was greatly reduced, and 
 he had frequent returns of spitting of blood. In the night of the 16th 
 of July, he had a return of it in such quantity as waked him out of sleep. 
 The sudden and unexpected manner of its coming on, with the solemnity 
 of the night season, made eternity seem near. He cried to God, “ O ! 
 prepare me for thy coming, and come when thou wilt.”* His friends 
 began to be alarmed for his safety, and his mother wrote two or three 
 letters, blaming him for the general neglect of his health. He now took 
 the advice of a physician ; and by proper care, and a prudent manage¬ 
 ment of his daily exercise, he gradually recovered his strength. 
 
 The whole force of Mr. Wesley’s mind was now bent to religious 
 subjects. In reflecting on the progress of the soul towards an entire 
 conformity to the will of God and a fitness f for heaven, he observed, that 
 there are certain states, of mind which are more strongly marked than 
 others, and that these states ascertain our progress with some degree of 
 certainty.| He wrote to his mother on this subject. She answered 
 him in a letter of January: “You are entirely in the right in what you 
 say in the second paragraph of your letter. The different degree's of 
 virtue and piety are different states of soul, which must be passed through 
 gradually;—for, in all matters of religion, if there be not an internal sense 
 in the hearer corresponding to the sense in the mind of the speaker, 
 what is said will have no effect: this I have often experienced; yet 
 sometimes it falls out, that while a zealous Christian is discoursing on 
 spiritual subjects, the blessed Spirit of God will give such.light to the 
 minds of those who hear him, as dispels their native darkness, and ena¬ 
 bles them to apprehend those spiritual things, of which before they had 
 no discernment.”—In this letter she addresses a pupil of Mr. Wesley’s 
 who appears to have despised religion. 
 
 “ Tell him from me,” says she, “ I am as good as my word: I daily 
 pray for him ; and beg of him, if he have the least regard for his soul 
 or have yet any remaining sense of religion in his mind, to shake off all 
 acquaintance with the profane and irregular; for it is the free-thinker 
 and sensualist, not the despised Methodist, who will be ashamed and 
 confounded when summoned to appear before the face of that Almighty 
 Judge, whose Godhead they have blasphemed, and whose offered mercy 
 they despised and ludicrously rejected. The pleasures of sin are but 
 for a short uncertain time, but eternity hath no end. Therefore, one 
 
 * Private Diary. 
 
 t Yes; he might learn from Sf. John’s first. Epistle, that there is first, being in Christ , by 
 faith; secondly, abiding in him , by constant faith; thirdly, dwelling in him , by faith mad* 
 perfect, and working by love. All this he had yet to learn. 
 
124 
 
 THE LITE OT 
 
 would think, that few arguments might serve to convince a man, who 
 has not lost his senses, that it is of the last importance for us to be very 
 serious in improving the present time, and acquainting ourselves with 
 God while it is called to-day; lest, being disqualified for his blissful 
 presence, our future existence be inexpressibly miserable.” 
 
 The health of Mr. Wesley’s father, as it has been stated before, 
 had been declining for several years, and he now seemed approaching 
 towards the close of life. The old gentleman, conscious of his situa¬ 
 tion, and desirous that the living of Ephworth might remain in the family, 
 wrote to his soil John, requesting him to apply for the next presenta¬ 
 tion. We have already seen, that, when the subject was mentioned the 
 year before, he hesitated, and could not determine one way or the other. 
 But he was now determined not to accept of the living, if he could 
 obtain it; and stated to his father some reasons for refusing to comply 
 with his request. His father and his brother Samuel were disappointed; 
 and both attacked him, with every argument they could possibly bring 
 to bear upon him. He acted on the defensive only, and maintained his 
 ground. But the mode of attack, and of his defence, will give us the 
 best view of his principles and disposition of mind at this time. 
 
 His father’s letter is dated November 20th, and runs as follows :— 
 “ Your state of the question, and only argument, is, ‘ The question is 
 not, whether I could do more good to others, there or here; but whe¬ 
 ther I could do more good to myself; seeing wherever I can be most 
 holy myself, there I can most promote holiness in others. But I can 
 improve myself more at Oxford than at any other place.’ 
 
 “ To this answer—1. It is not dear self, but the glory of God, and 
 the different degrees of promoting it, which should be our main con¬ 
 sideration and direction in any course of life. Witness St. Paul and 
 MoSes. 
 
 “ 2. Supposing you could be more holy yourself at Oxford, how does 
 it follow that you could more promote holiness in others, there than 
 elsewhere! Have you found many instances of it after so many years’ 
 hard pains and labour? Farther, I dare say you are more modest and 
 just than to say, there are no holier men than you at Oxford; and yet it 
 is possible they may not have promoted holiness more than you have 
 done ; as I doubt not, but you might have done it much more, had you 
 taken the right method: for, there is a particular turn of mind for these 
 matters ; great prudence as well as great fervour. 
 
 “3. I cannot allow austerity, or fasting, considered by themselves, to 
 * he proper acts of holiness, nor am I for a solitary life. God made us 
 for a social life ; we are not to bury our talents ; we are to let our light 
 shine before men, and that not barely through the chinks of a bushel, 
 for fear the wind should blow it out. The design of lighting it was, that 
 it might give light to all that went into the house of God. And to this, 
 academical studies are only preparatory. 
 
 u 4. You are sensible what figures those make, who stay in the Uni¬ 
 versity till they are superannuated. I cannot think drowsiness promotes 
 holiness. How commonly do they drone away their life, either in a 
 College, or in a country parsonage, where they can only give God the 
 snuffs of them, having nothing of life or vigour left to make them useful 
 in the world. 
 
 “ 5. We are not to fix our eye on one single point of dut.v, but to 
 
THE REV. JOHM WESLEl. 
 
 125 
 
 take in the complicated view of all the circumstances in every state of 
 life that offers. Thus, in the case before us, put all the circumstances 
 together:—If you are not indifferent whether the labours of an aged 
 father, for above forty years in God’s vineyard, be lost, and the fences 
 of it trodden down and destroyed;—if you consider that Mr. M. must, 
 in all probability, succeed me, if you do not;—and that the prospect of 
 that mighty Nimrod’s coming hither shocks my soul, and is in a fan- 
 way of bringing down my gray hairs with sorrow to the grave ;—if you 
 have any care for our family, which must be dismally shattered as soon 
 as I am dropped ;—if you reflect on the dear love and longing which 
 this poor people have for you, whereby you will be enabled to do God 
 the more service, and the plenteousness of the harvest, consisting of 
 near two thousand souls, whereas you have not many more scholars in 
 the University:—you may perhaps alter your mind, and bend your will 
 to His, who has promised, if in all our ways we acknowledge him, he 
 will direct our paths.” 
 
 The old gentleman wrote also to his son Samuel on the subject, who 
 warmly took part with his father, and wrote to his brother at Oxford, in 
 December, 1734. 44 Yesterday,” says he, 44 I received a letter from 
 
 my father, wherein he tells me, you are unalterably resolved not to accept 
 of a certain living if you could get it. After this declaration, I believe 
 no one can move your mind, but Him who made it. I shall not draw 
 the saw of controversy ; and, therefore, though I judge every proposi¬ 
 tion flatly false, except that of your being assured, yet I shall allow every 
 word, and have nevertheless this to say against your conclusions.— 
 1. I see your love to yourself; but your love to your neighbour I do 
 not see.—2. You are not at liberty to resolve against undertaking a 
 cure of souls. You are solemnly engaged to do it, before God, and his 
 highpriest, and his church. Are you not ordained 1 Did you not delibe¬ 
 rately and openly promise to instruct, to teach, to admonish, to exhprt 
 those committed to your charge ? Did you equivocate then, with so vile 
 a reservation, as to purpose in your heart that you never would have 
 any so committed ? It is not a College, it is not a University, it is the 
 order of the Church , according to which you were called. Let Charles, 
 if he is silly enough, vow never to leave Oxford, and therefore avoid 
 orders. Your faith is already plighted to the contrary ; you have pul 
 your hand to the plough,—to that plough .”—This is strong language; 
 but would any one believe, that he had himself declined the living, which 
 his father pressed him to seek some time before this, and not upon such 
 strong grounds,—Mr. S. Wesley only preferring his academical studies 
 and employments 1 Such, however, was the fact. He chiefly felt for 
 the family, who, he feared, would be put to great inconvenience, if the 
 living were not retained. Mr. John Wesley, however, kept himself 
 within his fortress, and answered his brother Samuel with caution. His 
 letter is dated January 15th, 1735, and having explained himself at some 
 length to his father, he sent a copy of that letter to his brother. He 
 observes in the remarks which accompany it, • 
 
 44 Had not my brother Charles desired it might be otherwise, I should 
 have sent you only an extract of the following letter. But, if you will 
 be at the pains, you will soon reduce the argument of it to two or three 
 points : which, if to be answered at all, will be easily answered. By it 
 you may observe, my present purpose is founded on my present weak- 
 Vol, L 17 
 
126 
 
 THE LIFE OF 
 
 ness: But it is not, indeed, probable, that my father should live till that 
 weakness is removed. 
 
 “ Your second argument I had no occasion to mention before. To 
 it I answer, that I do not, nor ever did, resolve against undertaking a 
 cure of souls. There are four cures belonging to our College, and 
 consistent with a Fellowship: l do not know but I may take one of 
 them at Michaelmas. Not that I am clearly assured that I should be 
 false to my engagement, were I only to instruct and exhort the pupils 
 committed to my charge. But of that I should think more.” 
 
 Though the letter to his father is long, yet it contains such a distinct 
 view of his manner of thinking and reasoning, and of the energy of his 
 language, at this period, that it cannot, with propriety, be omitted. 
 
 “ Dear Sir, —1st. The authority of a parent, and the call of Provi¬ 
 dence, are things of so sacred a nature, that a question in which these are 
 any ways concerned, deserves the most serious consideration. I am, 
 therefore, greatly obliged to you for the pains you have taken to set ours 
 in a clear light; which I now intend to consider more at large, with the 
 utmost attention of which I am capable. And I shall the more cheer¬ 
 fully do it, as being assured of your joining with me in earnestly implo¬ 
 ring His guidance, who will not suffer those that bend their wills to his, 
 to seek death in the error of their life. 
 
 “2d. I entirely agree, that ‘the glory of God, and the different 
 degrees of promoting it, are to be our sole consideration and direction 
 in the choice of any course of life;’ and, consequently, that it must 
 wholly turn upon this single point, whether I am to prefer a College life, 
 or that of a rector of a parish. I do not say the'glory of God is to be my 
 first, or my principal consideration, but my only one; since all that are 
 not implied in this, are absolutely of no weight: in presence of this, 
 they all vanish away, they are less than the small dust of the balance. 
 
 “ 3d. And, indeed, till all other considerations were set aside, I could 
 never come to any clear determination; till my eye was single, my 
 whole mind was full of darkness. Every consideration distinct from 
 this, threw a shadow over all the objects I had in view, and was such a 
 cloud as no light could penetrate. Whereas, so long as I can keep my 
 eye single, and steadily fixed on the glory of God, I have no more doubt 
 of the way wherein I should go, than of the shining of the sun at noonday. 
 
 “ 4th. That course of life tends most to the glory of God, wherein 
 we can most promote holiness in ourselves and others. I say in our¬ 
 selves and others, as being fully persuaded that these can never be put 
 asunder. For how is it possible, that the good God should make our 
 interest inconsistent with our neighbour’s, that he should make our being 
 in one state best for ourselves, and our being in another best for the 
 church? This would be making a strange schism in his body; such as 
 surely never was from the beginning of the world. And if not, then 
 whatever state is best on either of these accounts, is so on the other 
 likewise. If it be best for others, then it is so for us; if for us, then 
 for them. 
 
 “ 5th. However, when two ways of life are proposed, I should choose 
 to begin with that part of the question, which of these have I rational 
 ground to believe will conduce most to my own improvement? And 
 that, not only because it is every physician’s concern to heal himself 
 
THE REV. JOHN WESLEY. 
 
 127 
 
 first, but because it seems we may judge with more ease, and perhaps 
 certainty too, in which state we can most promote holiness in ourselves, 
 than in which we can in others. 
 
 “ 6th. By holiness, I mean, not fasting, or bodily austerity, or any 
 other external means of improvement; but the inward temper to which 
 all these are subservient, a renewal of the soul in the image of God. 
 I mean a complex habit of lowliness, meekness, purity, faith, hope, and 
 the love of God and man. And I therefore believe, that, in the state 
 wherein I am, I can most promote this holiness in myself, because I 
 now enjoy several advantages, which are almost peculiar to it. 
 
 “ 7th. The first of these, is daily converse with my friends. I know 
 no other place under heaven where I can have always at hand half a 
 dozen persons nearly of my own judgment, and engaged in the same 
 studies; persons who are awakened into a full and lively conviction, 
 that they have only one work to do upon earth ; who are in some mea¬ 
 sure enlightened so as to see, though at a distance, what that one work 
 is, viz. the recovery of that single intention and pure affection which 
 were in Christ Jesus; who, in order to this, have, according to their 
 power, renounced themselves, and wholly and absolutely devoted them¬ 
 selves to God; and who, suitably thereto, deny themselves, and take 
 up their cross daily. To have such a number of such friends constantly 
 watching over my soul, and, according to the variety of occasions, 
 administering reproof, advice, or exhortation, with all plainness, and all 
 gentleness, is a blessing I have not yet found any Christians to enjoy in 
 any other part of the kingdom. And such a blessing it is, so conducive, 
 if faithfully used, to the increase of all holiness, as I defy any one to 
 know the full value of, till he receives his full measure of glory. 
 
 “ 8th. Another invaluable blessing, which I enjoy here in a greater 
 degree than I could any where else, is retirement. I have not only as 
 much, but as little company as I please. I have no such thing as a 
 trifling visitant, except about an hour in a month, when I invite some of 
 the Fellows to breakfast. Unless at that one time, no one ever takes 
 it into his head to set foot within my door, except he has some business 
 of importance to communicate to me, or I to him. And even then, as 
 soon as he has despatched his business, he immediately takes his leave. 
 
 “ 9th. Both these blessings, the continual presence of useful , and 
 uninterrupted freedom from trifling acquaintance, are exceedingly endear¬ 
 ed to me, whenever I have spent but. one week out of this place. The 
 far greatest part of the conversation I meet with abroad, even among 
 those whom I believe to be real Christians, turns on points that are 
 absolutely wide of my purpose, that no way forward me in the business 
 of life. Now, though they may have time to spare, I have none ; it is 
 absolutely necessary for such a one as me to follow, with all possible 
 care and vigilance, that excellent advice of Mr. Herbert,— 
 
 Still let thy mind be bent, still plotting where, 
 
 And when, and how, the business may be done. 
 
 And this, I bless God, I can in some measure do, so long as I avoid 
 that bane of piety, the company of good sort of men , lukewarm Chris¬ 
 tians, (as they are called,) persons that have a great concern for, but no 
 sense of religion. But these undermine insensibly all my resolutions, 
 and quite steal from me the little fervour I have; and I never come 
 from among these Saints of the world , (as J. Valdesso calls them,) 
 
128 
 
 THE LIFE OF 
 
 feint, dissipated, and shorn of all my strength, but 1 say, 4 God deliver 
 me from a half Christian!’ 
 
 44 10th. Freedom from care, I take to be the next greatest advantage 
 to freedom from useless, and therefore hurtful company. And this, too, 
 I enjoy in greater perfection here, than I can ever expect to do any 
 where else. I hear of such a thing as the cares of this world , and I 
 read of them, but I know them not. My income is ready for me on so 
 many stated days; and all I have to do is, to count and carry it home. 
 The grand article of my expense is food, and this, too, is provided 
 without any care of mine. I have nothing to do, but at such an hour to 
 take and eat what is prepared for me. My laundress, barber, &c, are 
 always ready at quarter-day, so I have no trouble on account of those 
 expenses. And for what I occasionally need, I can be supplied from 
 time to time without any expense of thought. Now, to convince me 
 what a help to holiness this is, (were not my experience abundantly 
 sufficient,) I should need no better authority than St. Paul’s : 4 I would 
 have you be without carefulness. This I speak for your own profit , that 
 ye may attend upon the Lord without distraction. Happy is he that 
 careth only for the things of the Lord , how he may please the Lord . 9 
 He may be holy both in body and spirit, after the Apostle’s judgment; 
 and I think that he had the Spirit of God. 
 
 44 11th. To quicken me in making a thankful and diligent use of all 
 the other advantages of this place, I have the opportunity of public 
 prayer twice a day, and of weekly communicating. It would be easy 
 to mention many more, and likewise to show many disadvantages, which 
 a person of greater courage and skill than me, could scarce separate 
 from a country life. But whatever one of experience and resolution 
 might do, I am very sensible I should not be able to turn aside one of 
 the thousand temptations that would immediately rush upon me. I 
 could not stand my ground, no not for one month, against intemperance 
 in sleeping, eating, and drinking; against irregularity in study; against 
 a general lukewarmness in my affections, and remissness in my actions; 
 against softness and self-indulgence, directly opposite to that discipline 
 and hardship which become a soldier of Jesus Christ. And then, when 
 my spirit was thus dissolved, I should be an easy prey to whatever 
 impertinent company came in my way. Then would the cares of the 
 world, and the desire of other things, roll back with a full tide upon me. 
 It would be no wonder, if, while I preached to others , I myself should be 
 a castaway. I cannot therefore but observe, that the question does not 
 relate barely to degrees of perfection, but to the very essence and being 
 of it. Agitur de vita et sanguine Tumi.* The point is, whether I 
 shall, or shall not, work out my salvation, whether I shall serve Christ 
 or Belial. 
 
 44 12. What still heightens my fear of this untried state, is, that when 
 I am once entered into it, be the inconveniences of it found more or 
 less— vestigia nulla retrorsum — 4 when I am there, there I must stay.’ 
 If this way of life should ever prove less advantageous, I have almost 
 continual opportunities of quitting it; but whatever difficulties occur in 
 that, whether foreseen or unforeseen, there is no returning, any more 
 than from the grave. When I have once launched out into that unknown 
 
 * “ Mv life, my blood is at stake!” 
 
THE REV. JOHN WESLEY. 
 
 
 sea, there is no recovering my harbour; I must on, among whatever 
 whirlpools, or rocks, or sands, though all* the waves and storms go 
 over me. 
 
 “ 13th. Thus much as to myself. But you justly observe, that we 
 are not to consider ourselves alone ; since God made us all for a social 
 life, to which academical studies are only preparatory. I allow, too, 
 that he will take an exact account of every talent; which he has lent us, 
 not to bury them, but to employ every mite we have received, in diffu¬ 
 sing holiness all around us. I cannot deny, that every follower of Christ 
 is, in his proportion, the light of the world ; but whoever is such can no 
 more be concealed than the sun in the midst of heaven ; that, being set 
 as a light in a dark place, his shining out must be the more conspicuous; 
 that, to this very end was his light given, that it might shine at least to 
 all that look towards him; and, indeed, that there is one only way of 
 hiding it, which is, to put it out. Neither can I deny, that it is the 
 indispensible duty of every Christian to impart both light and heat to all 
 who are willing to receive it. 1 am obliged likewise, unless I lie against 
 the truth, to grant, that there is not so contemptible an animal upon 
 earth, as one that drones away life, without ever labouring to promote 
 the glory of God, and the good of men; and that, whether he be young 
 or old, learned or unlearned, in a college or out of it. Yet, granting the 
 superlative degree of contempt to be on all accounts due to a college- 
 drone ; a wretch that hath received ten talents, and yet employs none : 
 that is not only promised a reward by his gracious Master, but is paid 
 beforehand for his work by his generous Founder, and yet works not at 
 all; allowing all this, and whatever else can be said, (for I own it is 
 impossible to say enough,) against the drowsy ingratitude,, the lazy 
 perjury, of those who are commonly called harmless or good sort of 
 men, (a fair proportion of whom, I must to our shame confess, are to 
 be found in colleges,) allowing this, I say, I do not apprehend it will 
 conclude against a college life in general. For the abuse of it does not 
 destroy the use: though there are some here who are the lumber of 
 the creation, it does not follow, that others may not be of more service 
 to the world in this station, than they could in any other. 
 
 “ 14th. That I in particular could, might, it seems, be inferred from 
 what has been proved already, viz. That I could be holier here myself 
 than any where else, if I faithfully used the blessings I enjoy; for to 
 prove, th^t the holier any man is himself, the more shall he promote 
 holiness in others, there needs no more than this one postulatum , ‘ The 
 help which is done on earth, God does it himself.’ If so, if God be the 
 sole agent in healing souls, and man only the instrument in his hand, 
 there can no doubt be made, but that the more holy a man is, he will 
 make use of him the more : because he is more willing to be so used ; 
 because the more pure he is, he is the fitter instrument for the God of 
 purity; because he will pray more, and more earnestly, that he may be 
 employed, and that his service may tend to his Master’s glory; because 
 all his prayers, both for employment, and success therein, will the more 
 surely pierce the clouds; because the more his heart is enlarged, the 
 wider sphere he may act in without carefulness or distraction; and, 
 lastly, because the more his heart is renewed in the image of God, the 
 more God can renew it in others by him, without destroying him by 
 pride or vanity. 
 
130 
 
 THE LIFE OF 
 
 “ 15th. But for the proof of every one of these weighty truths, expe¬ 
 rience is worth a thousand reasons. I see, I feel them every day. 
 Sometimes I cannot do good to others, because I am unwilling to do 
 it; shame or pain is in the way ; and I do not desire to serve God at 
 so dear a rate. Sometimes 1 cannot do the good I desire to do, because 
 I am in other respects too unholy. I know within myself, were I fit to 
 be so employed, God would employ me in this work. But my heart is 
 too unclean for such mighty works to be wrought by my hands. Some¬ 
 times I cannot accomplish the good 1 am employed in, because I do not 
 pray more, and more fervently: and sometimes even when I do pray, 
 and that instantly, because I am not worthy that my prayer should be 
 heard. Sometimes I dare not attempt to assist my neighbour, because 
 I know the narrowness of my heart, that it cannot attend to many things, 
 without utter confusion, and dissipation of thought. And a thousand 
 times have I been mercifully withheld from success in the things I have 
 attempted; because were one so proud and vain enabled to gain others, 
 he would lose his own soul. 
 
 “ 16th. From all this I conclude, that where I am most holy myself, 
 there I could most promote holiness in others ; and consequently, that 
 I could more promote it here, than in any place under heaven. But I 
 have likewise other reasons besides this to think so; and the first is 
 the plenteousness of the harvest. Here is indeed a large scene of 
 various action. Here is room for charity in all its forms. There is 
 scarce any way of doing good to our fellow creatures, for which here is 
 not daily occasion. I can now only touch upon the several heads. 
 Here are poor families to be relieved; here are children to be educated; 
 here are .workhouses, wherein both young and old want, and gladly 
 receive, the word of exhortation; here are prisons to be visited, wherein 
 alone is a complication of all human wants; and lastly, here are the 
 schools of the prophets ; here are tender minds to be formed and 
 strengthened, and babes in Christ to be instructed, and perfected in all 
 useful learning. Of these in particular we must observe, that he who 
 gains only one, does thereby as much service to the world as he could 
 do in a parish in his whole life, for his name is Legion; in him are 
 contained all those who shall be converted by him. He is not a single 
 drop of the dew of heaven ; but ‘ a river to make glad the city of God.* 
 
 u 17th. But Epworth is yet a larger sphere of action than this ; there 
 I should have the care of two thousand souls. Two thousand souls ! 
 I see not how any man* living can take care of a hundred.* At least, 
 I could not; I know too well quid valeant humeri .j* Because the 
 weight I have already upon me is almost more than I am able to bear, 
 ought I to increase it ten fold ? 
 
 -Imponere Pelio Ossara 
 
 Scilicet, atque Osse frondosum involvere Olympian 
 
 Would this be the way to help either myself or my brethren up to 
 heaven ? Nay, but the mountains I reared would only crush my own 
 soul, and so make me utterly useless to others. 
 
 “ 18th. I need not but just glance upon several other reasons, why 
 I am more likely to be useful here than any where else. As, because 
 
 * How greatly did God enlarge hjs heart, as well as his labours, in process of time. 
 
 t How much I can bear. 
 
 t To heap mountains upon mountains, like the fabled giants, in order to scale Heaven. 
 
THE REV. JOHN WESLEY. 
 
 131 
 
 I have the joint advice of many friends in any difficulty, and their joint 
 encouragement in any dangers : because the good Bishop and Vice 
 Chancellor are at hand to supply (as need is) their want of experience : 
 because we have the eyes of multitudes upon us, who, even without 
 designing it, perform the most substantial office of friendship, apprising 
 us where we have already fallen, and guarding us from falling again : 
 lastly, because we have here a constant fund, (which I believe this year 
 will amount to near eighty pounds,) to supply the bodily wants of the 
 poor, and thereby prepare their souls to receive instruction. 
 
 “ 19th. If it be said, that the love of the people at Epworth balances 
 all these advantages here; I ask, how long it will last ? Only till I 
 come to tell them plainly that their deeds are evil, and to make a parti¬ 
 cular application of that general sentence, to say to each, 1 Thou art the 
 man! ’ Alas, sir, do I not know, what love they had for you at first ? 
 And how have they used you since ? Why, just as every one will be 
 used, whose business it is to bring light to them that love to sit in 
 darkness. 
 
 “ 20th. Notwithstanding, therefore, their present prejudice in my 
 favour, I cannot quit my first conclusion, that I am not likely to do that 
 good any where, not even at Epworth, which I may do at Oxford. And 
 yet one terrible objection lies in the way: 1 Have you found it so in 
 fact? What have you done there in so many years? Nay, have not 
 the very attempts to do good, for want either of a particular turn of 
 mind for the business you engaged in, or of prudence to direct you in 
 the right method of doing it, not only been unsuccessful, but brought 
 such contempt upon you, as has in great measure disqualified you for 
 any future success ? And are there not men in Oxford who are not 
 only better and holier than you, but who have preserved their reputa¬ 
 tion, who, being universally esteemed, are every way fitter to promote 
 the glory of God in that place V 
 
 ‘‘21st. I am not careful to answer in this matter. It is not my part 
 to say whether God has done any good by my hands ; whether I have 
 a particular turn of mind for this or not; or whether the want of success, 
 in my past attempts, was owing to want of prudence, to ignorance of 
 the right method of acting, or to some other cause. But the latter part 
 of the objection, 4 that he who is despised can do no good, that without 
 reputation a man cannot be useful in the world,’ being the strong-hold 
 of all the unbelieving, the vainglorious, and the cowardly Christians, 
 (so called,) I will, by the grace of God, see what reason that has, thus 
 continually, to exalt itself against the knowledge of Christ. 
 
 44 22d. With regard to eontempt then, (under which term I include 
 all the passions that border upon it, as hatred, envy, &c, and all the 
 fruits that flow from them, such as calumny, reproach, and persecution 
 in any of its forms,) my first position, in defiance of worldly wisdom, is 
 this, 4 Every true Christian is contemned wherever he lives, by all who 
 are not so, and who know him to be such, i. e. in effect, by all with 
 whom he converses; since it is impossible for light not to shine.’ This 
 position I prove both from the example of our Lord, and from his 
 express assertions. First. From his example : If the disciple is not 
 above his Master, nor the servant above his Lord, then, as our Master 
 was despised and rejected of men, so will every one of his true disciples. 
 But the disciple is not above his Master, and therefore the consequence 
 
132 
 
 THE LIFE OF 
 
 will not fail him a hair’s breadth. Secondly. From his own express 
 assertions of this consequence. 4 If they have called the master of the 
 house Beelzebub, how much more them of his household V Matthew x, 
 25. Remember (ye that would fain forget or evade it) the word that I 
 said unto you , The servant is not greater than his Lord. If they have 
 persecuted me, they will also persecute you. 1 And as for that vain hope, 
 that this belongs only to the first followers of Christ, hear ye him! 4 AU 
 these things will they do to you , because they know not Him that sent 
 me. 1 And again, 4 Because ye are not of the world , therefore the world 
 hateth you. 1 John xvi, 20. Both the persons who are hated, and the 
 persons who hate them, and the cause of their hating iffiTerm, are here 
 clearly determined. The hated are all that are not of this world, that 
 are bom again in the knowledge and love of God; the haters are all 
 that are of this world, that know not God, so as to love him with alb 
 their strength ; the cause of their hatred is, the entire irreconcilable 
 differences between their desires, judgments, and affections; because 
 these know not God, and those are determined to know and pursue 
 nothing besides Him; because these ,esteem and love the world, and 
 those count it dung and dross, and singly desire that love of Christ. 
 
 44 23d. My next position is this, 4 Until he be thus contemned, rto 
 man is in a state of salvation.’ And this is no more than a plain infer¬ 
 ence from the former: for if all that are not of the world are therefore 
 contemned by those that are, then till a man is so contemned, he is of 
 the world, i. e. out of a state of salvation. Nor is it possible for all the 
 trimmers between God and the world, for all the dodgers in religion, to 
 elude this consequence, which God has established, and not man, unless 
 they could prove that a man may be of the world, i. e. void both of the 
 knowledge and love of God, and yet be in a state of salvation. I must 
 therefore, with or without leave of these, keep close to my Saviour’s 
 judgment, and maintain, that contempt is a part of that cross which 
 every man must bear if he will follow him ; that it is the badge of his 
 discipleship, the stamp of his profession, the constant seal of his calling; 
 insomuch that, though a man may be despised without being saved, yet 
 he cannot be saved without being despised. 
 
 44 24th. I should not spend any more words about this great truth, 
 but that it seems at present quite voted out of the world ; the masters in 
 Israel, learned men, men of renown, seem absolutely to have forgotten 
 it; nay, censure those who have not forgotten the words of their Lord, 
 as setters forth of strange doctrines. And hence it is commonly asked, 
 
 4 How can these things be V How can contempt be necessary to salva¬ 
 tion? I answer,—as it is a necessary means of purifying souls for 
 heaven; as it is a blessed instrument of cleansing them from pride, 
 which el-se would turn their very graces into poison; as it is a glorious 
 antidote against vanity, which would otherwise pollute and destroy all 
 their labours ;*as it is an excellent medicine to heal the anger and impa¬ 
 tience of spirit, apt to insinuate into their best employments ; and in a 
 word, as it is one of the choicest remedies in the whole magazine of 
 God against love of the world, in which whosoever liveth is counted 
 dead before him. 
 
 44 25th. And hence (as a full answer to the preceding objection) I 
 infer one position more. 4 That our being contemned is absolutely 
 necessary to our doing good in the world.’ If not to our doing some 
 
THE REV. JOHN WESLEV. 
 
 133 
 
 good, (for God may work by Judas,) yet to our doing so much as we 
 otherwise should. For since God will employ those instruments most, 
 who are fittest to be employed; since the holier a man is, the fitter in¬ 
 strument he is for the God of holiness ; and since contempt is so glo¬ 
 rious a means of advancing holiness in him that is exercised thereby, 
 nay, since no man can be holy at all without it;—who can keep off the 
 consequence, that the being contemned is absolutely necessary to a 
 Christian’s doing his full measure of good in the world 1 4 Where then 
 is the scribe ? Where is the wise ? Where is the disputer of this world V 
 Where is the replier against God, with his sage maxiiyis ? 4 He that is 
 despised can do no good in the world ; to be useful, a man must be es¬ 
 teemed ; to advance the glory of God, you must have a fair reputation.’ 
 Saith the world so 1 But what saith the Scripture ? Why, that God hath 
 laughed all this heathen wisdom to scorn. It saith that twelve despised 
 followers of a despised Master, all of whom were of no reputation, 
 who were esteemed as the filth and offscouring of the world, did more 
 good in it than all the tribes of Israel. It saith, that the despised Mas¬ 
 ter of these despised followers left a standing direction to us, and to our 
 children, 4 Blessed are ye, (not accursed with the heavy curse of doing 
 no good, of being useless in the world,) when men shall revile you, and 
 persecute you, and say all manner of evil of you falsely for my name’s 
 sake . Rejoice, and be exceedingly glad, for great is your reward in 
 heaven .’ 
 
 44 2 6th. These are part of my reasons for choosing to abide (till I am 
 better informed) in the station wherein God has placed me. As for the 
 flock committed to your care, whom for many years you have diligently 
 fed with the sincere milk of the word, I trust in God your labour shall 
 not be in vain, either to yourself or them. Many of them the Great 
 Shepherd has by your hand delivered from the hand of the destroyer, 
 some of whom are already entered into peace, and some remain unto 
 this day. For yourself, I doubt not, but when your warfare is accom¬ 
 plished, when you are made perfect through sufferings, you shall come 
 to your grave, not with sorrow, but as a ripe shock of corn, full of 
 years and victories. And he that took care of the poor sheep before 
 you was born, will not forget them when you are dead.” 
 
 Mr. Wesley having sent a copy of this letter to his brother Samuel, 
 he replied to'it, February 8, 1735. He tells him, 44 Charles was in the 
 right, to desire I might have your whole letter : Though you have stated 
 the point, so as to take away the question, at least all possibility of dif¬ 
 fering about it, if it be only this, whether you are to serve Christ or 
 Belial ? I see no end of writing now, but merely complying with your 
 desire of having my thoughts upon it; which I here give in short, and 
 I think almost in full, though I pass over strictures on less matters. 
 
 44 1. Your friends, retirement, frequent ordinances, and freedom from 
 care, are great blessings. All, except the last, you may expect, in a 
 lower degree, elsewhere. Sure, all your labours are not come to this, 
 that more is absolutely necessary for you, for the very being of your 
 Christian life, than for the salvation of all the parish priests in England. 
 It is very strange ! 
 
 “ 2. To the question, 4 What good have you done at Oxford V you 
 are not careful to answer : How comes it then you are so very careful 
 
 Vol. i, 38 
 
13,4 
 
 THE LIFE OF* 
 
 about the good you might do at Epworth ? The help that is done m 
 earth , He doth it himself \ is a full solution of that terrible difficulty. 
 
 44 3. The impossibility of return, the certainty of being disliked by 
 them that now cry you up, and the small comparative good my father 
 has done, are good prudential reasons ; but, I think, can hardly extend 
 to conscience. 4 You can leave Oxford when you willNot surely to 
 such advantage. 4 You have a probability of doing good there :’ Will 
 that good be wholly undone if you leave it 1 Why should you not leaven 
 another lump ? 
 
 44 4. What you say of contempt is nothing to the purpose ; for if you 
 will go to Epworth, I will answer for it, you shall in a competent time, 
 be despised as much as your heart can wish. In your doctrine, you 
 argue from a particular to a general. 4 To be useful, a man must be 
 esteemed,’ is as certain as any proposition in Euclid; and I defy all 
 mankind to produce one instance of directly doing spiritual good without 
 it, in the whole book of God.* 
 
 44 5. 4 God who provided for the flock before, will do it after, my 
 father.’ May He not suffer them to be, what they once were, almost 
 heathens 1 And may not that be prevented by your ministry ? It could 
 never enter into my head, that you could refuse on any other ground than 
 a general resolution against the cure of souls. I shall give no positive 
 reason for it, till my first is answered. The order of the Church stakes 
 you down, and, the more you struggle, will hold the faster. If there be 
 such a thing as truth, I insist upon it you must, when opportunity offers, 
 either perform that promise, or repent of it: Utrum mavis ?”f 
 
 To this letter Mr. John Wesley replied on the 13th of the same 
 month. 44 Neither you nor I,” says he, 44 have any time to spare ; so 
 I must be short as I can. 
 
 44 There are two questions between us, one relating to being good, 
 the other to doing good. With regard to the former: 1. You allow, I 
 enjoy more of friends, retirement, freedom from care, and Divine ordi¬ 
 nances, than I could do elsewhere ; and I add, (l) I feel all this to be 
 but just enough. (2)1 have always found less than this to be too little 
 for me; and therefore, (3) Whatever others do, I could not throw up 
 any part of it, without manifest hazard to my salvation. 
 
 44 2. As to the latter, I am not careful to answer, 4 What good I have 
 done at Oxford ;’ because I cannot think of it without the utmost danger. 
 I am careful what good I may do at Epworth, (1) Because I can think 
 of it without any danger at all; (2) Because I cannot, as matters now 
 stand, avoid thinking of it without sin. 
 
 44 3. Another can supply my place at Epworth, better than at Oxford; 
 and the good done here, is of a far more diffusive nature. It is a more 
 extensive benefit to sweeten the fountain than to do the same to particu¬ 
 lar streams. 
 
 44 4. To the objection, 4 You are despised at Oxford, therefore you 
 can do no good there I answer, (1) A Christian will be despised any 
 where.—(2) No one is a Christian till he is despised.—(3) His being 
 despised will not hinder his doing good, but much further it, by making 
 
 * This is true in part. A minister of Christ will, yea must be esteemed by those who 
 receive ‘ the truth in the love of it,' by his instrumentality. But it is as certain, that he will 
 be despised by those who do not so receive it. 
 
 - v 'Wnich do you prefer? 
 
THE REV. JOHN WESLEY. 
 
 135 
 
 him a better Christian. Without contradicting any of these propositions, 
 I allow', that every one to whom you do good directly, must esteem you, 
 first or last.—N. B. A man may despise you for one thing, hate you for 
 another, and envy you for a third. 
 
 « 5. 4 God may suffer Epworth to be worse than before. But I may 
 not attempt to prevent it, with so great hazard to my own soul. Your 
 last argument is either ignoratio elenchi ,* or implies these two proposi¬ 
 tions : 4 (1) You resolve against any parochial cure of souls.—(2) The 
 Priest who does not undertake the first parochial cure that offers, is per¬ 
 jured.’—Let us add a third : ‘The Tutor who, being in Orders, never 
 accepts of a parish, is perjured and then I deny all three.” 
 
 This letter Mr. Samuel Wesley answered thus, paragraph by para¬ 
 graph.— 44 1. You say, you have but just enough. Had ever any man 
 on earth more ?— 4 You have experienced less to be insufficient.’ Not 
 in the course of the priesthood to which you are called. In that way, I 
 am persuaded, though 4 he that gathereth much can have nothing over ,’ 
 yet 4 he that gathereth little , can have no lack.’ —2. 4 There is danger in 
 thinking of the good you have done, but not of what you may do.’ Vain¬ 
 glory lies both ways :— 4 But the latter was your duty.’ So was the 
 former; without you can compare two things without thinking of one of 
 them.—3. 4 The good done at Oxford is more diffusive.’ It is not that 
 good you have promised. You deceive yourself, if you imagine you do 
 not here think of u'hat you have done. — 4 Your want may be better sup¬ 
 plied at Epworth ;’ not if my father is right in his successions.—4. 4 A 
 Christian will be despised every where ; no one is a Christian till he is 
 so ; it will further his doing good.’ If universal propositions, I deny 
 them all. Esteem goes before the good done, as well as follows it.— 
 4 A man may both despise and envy.’ True ; he may have a hot and a 
 cold fit of an ague. Contempt in general, is no more incompatible with, 
 than necessary to, benefiting others.—5. See the first and third.—6. I 
 said plainly, I thought you had made a general resolution : As to taking 
 the first offer, I supposed the opportunity a proper one ; and declare now 
 my judgment, should you live never so long, in the ordinary course of 
 Providence, you can never meet another so proper. — 4 An ordained Tu¬ 
 tor, who accepts not a cure, is perjured;’ alter the term into, 4 Who 
 resolves not to accept;’ and I will maintain it, unless you prove either 
 of these two : (1) 4 There is no such obligation at taking Orders.’ 
 (2) 4 This obligation is dispensed with.’ Both which I utterly deny.” 
 
 Mr. John Wesley now thought it time to close the debate. His letter 
 is dated the 4th of March. He observes to his brother, 44 1 had rather 
 dispute with you, if I must dispute, than with any man living ; because it 
 may be done with so little expense of time and words. The question is 
 now brought to one point, and the whole argument will lie in one single 
 syllogism. 4 Neither hope of doing greater good, nor fear of any evil, 
 ought to deter you from what you have engaged yourself to do : but you 
 have engaged yourself to undertake the cure of a parish : Therefore, 
 neither that hope nor that fear ought to deter you from it.’ The only 
 doubt which remains is, whether I have so engaged myself or not? You 
 think I did at my ordination, 4 before God and his Highpriest.’ I think, 
 I did not. However, I own I am not the proper judge of the oath I then 
 .took: it being certain, andallowedby all, 4 Verbis,in qua quis jurejurando 
 * Mistaking the question. 
 
136 
 
 THE LIFE OF 
 
 adigiiur , sensum genuinum , ut et obligationi Sacramenti modum ac men - 
 suram , prccstitui a mente non prccstantis sed exigentis juramentum .— 
 
 * That the true sense of the words of an oath, and the mode and extent 
 of its obligation, are not to be determined by him who takes it, but by 
 him who requires it.’ Therefore it is not I, but the Highpriest of God, 
 before whom I contracted that engagement, who is to judge of the 
 nature and extent of it. 
 
 “ Accordingly, the post after I received yours, I referred it entirely 
 to him, proposing this single question to him, Whether I had, at my 
 ordination, engaged myself to undertake the cure of a parish or no 1 His 
 answer runs in these words : 1 It doth not seem to me, that at your 
 ordination you engaged yourself to undertake the cure of any parish, 
 provided you can, as a clergyman, better serve God and his church in 
 your present or some other station.’—Now that I can, as a clergyman, 
 better serve God and his Church in my present station, I have all rea¬ 
 sonable evidence.” 
 
 The late Dr. Priestley, upon a view of Mr. John Wesley’s refusal to 
 apply for the living of Epworth, and of his invincible resolution in every 
 thing which appeared to him to concern religion, has declared, “ he 
 wanted only rational principles of religion, to be one of the first of human 
 characters.” Had he had only what the Doctor calls rational prin¬ 
 ciples of religion , he might have gone the usual rounds of parochial 
 duty at Epworth, and, it may be, might have succeeded to what is 
 termed a better living. But, however he might in that case have been 
 admired as a scholar and a man, he certainly never would have been 
 ranked with the Reformers or Apostles-; nor would the present, not to 
 say “ future generations, rise up,” as the Doctor says they will, “ and 
 call him blessed.” 
 
 CHAPTER III. 
 
 mr. wesley’s mission to America, in which he was accompanied 
 
 BY HIS BROTHER CHARLES. 
 
 In the midst of the debate described in the last Chapter, Mr. Wesley 
 wrote to his mother, without taking the least notice of it; nor do I find 
 that she wrote to him on that subject. She had approved of her eldest 
 son’s refusal to apply for the living, as we shall see hereafter, and could 
 not therefore join in pressing it on her second son. His letter is on 
 the subject of Christian Liberty, concerning which he wished to have 
 his mother’s opinion. He says, “ I have had a great deal of conversa¬ 
 tion lately on the subject of Christian Liberty, and should be glad of 
 your thoughts, as to the several notions of it which good men entertain. 
 I perceive different persons take it in at least six different senses.—1. For 
 liberty from wilful sin in opposition to the bondage of natural corrup¬ 
 tion.—2. For liberty as to rites and points of discipline. So Mr. Whis- 
 ton says, ‘ Though the stations were instituted by the Apostles, yet the 
 liberty of the Christian law dispenses with them on extraordinary occa¬ 
 sions.’—3. For liberty from denying ourselves in little things; for trifles, 
 
THE REV. JOHN WESLEY. 
 
 137 
 
 it is commonly thought, we may indulge in safely, because Christ has 
 made us free. This notion, I a little doubt, is not sound.—4. For liberty 
 from fear, or a filial freedom from fear on account of his past sins ; for 
 he believes in Christ, and hope frees him from fear of losing his present 
 labour, or of being a castaway hereafter.—5. Christian Liberty is taken 
 by some, for a freedom from restraint, as to sleep or food. So they 
 would say, your drinking but one glass of wine, or my rising at a fixed 
 hour, was contrary to Christian Liberty.—Lastly, it is taken for freedom 
 from rules : If by this be meant, making our rules yield to extraordinary 
 occasions, well; if the having no rules at all, this liberty is as yet too 
 high for me ; I cannot attain unto it.” 
 
 Mr. Wesley had now separated himself from all the world, and of 
 course was intent on “ the wisdom from above .” His speculations are 
 remarkable for brevity, order, and clearness,—a consequence of that 
 61 single eye” which he possessed. But the promise made to all such 
 inquirers, was not yet fulfilled in the evangelical sense. He did not 
 yet feel his need of it, but was making the best use of the old stock. 
 Christian Liberty has been much treated of, and often by those who were 
 ignorant of its whole nature. In the last century, a Jesuit wrote largely 
 upon it, professing to solve doubts, and give relief to afflicted conscien¬ 
 ces. The whole of his discourse may be judged of by one particular: 
 If any person doubted whether any action amounted to mortal sin, and 
 his Confessor could not give him satisfaction, he was to consult four 
 Doctors of Divinity. If they should agree, that it did not amount 
 thereto, he might dismiss all fear! A witty writer replied, and entitled 
 his answer, “ The Art of Chicanery with respect to God —that is, the 
 Art of outwitting God! Mr. Wesley was happily free from those depths 
 of Satan: but he was not yet competent to discuss the subject of Chris¬ 
 tian Liberty: For 1. He was not then justified, —consequently not free 
 from the guilt of sin. He could not therefore judge of the “ glorious 
 liberty of the children of God” which he ably stated afterwards in several 
 of his sermons.—2. He had no clear conception of that “ unction of the 
 Holy One,” whereby we are to “ knov) all things” necessary for out¬ 
 walk with God.—“ Walk in the Spirit ,” —and “ Walk in the light , as 
 He is in the light,” were precepts as yet too high for him. He had 
 not passed the “ strait gate,” and could scarcely estimate the privileges 
 of the “ narrow way,” But the day of liberty drew near,—liberty from 
 the guilt, the power, and the nature of sin ; liberty to do the whole will 
 of Him that called him, without the shackles of unnecessary scruples, 
 or unprofitable reasonings. ( 
 
 Mr. Wesley’s father died in April, 1735, and the living of Epworth 
 was given away in May; so that he now considered himself as settled 
 at Oxford, without any risk of being farther molested in his quiet retreat. 
 But a new scene of action was soon proposed to him, of which he had 
 not before the least conception. The trustees of the new colony of 
 Georgia were greatly in want of proper persons to send thither, to preach 
 the Gospel, not only to the colony, but to the Indians. They fixed 
 their eyes upon Mr. John Wesley and some of his friends, as the most 
 proper persons, on account of the regularity of their behaviour, their ab¬ 
 stemious way of living, and their readiness to endure hardships. On 
 the 28th of August, being in London, he met with his friend Dr. Burton, 
 for whom he had a great esteem ; and the next day was introduced to 
 
138 
 
 THE LIFE OF 
 
 Mr. Oglethorpe, where the matter was proposed to him, and strongly 
 urged upon him by such arguments as they thought most likely to dis¬ 
 pose his mind to accept of the proposal. It does not appear, that Mr. 
 Wesley gave them any positive answer. He thought it best to take the 
 opinion of his friends. Accordingly he wrote to his brother Samuel, 
 and visited Mr. Law, and in three or four days, set out for Manchester, 
 to consult Mr. Clayton, Mr. Byrom, and several others whose judgment 
 he respected. From thence he went to Epworth, and laid the matter 
 before his mother. Her answer, as he related it to me, was worthy of 
 the mother and the son : “ Had I twenty sons, I should rejoice that 
 they were all so employed, though I should never see them more.” His 
 eldest sister also consented to his acceptance of the proposal. His bro¬ 
 ther Samuel did the same. Mr. Wesley still hesitated ; and on the 8th 
 of September, Dr. Burton wrote to him, pressing him to a compliance. 
 His letter is directed to Manchester, and franked by Mr. Oglethorpe. 
 
 44 September 8, 1735. C. C. C. Oxon. 
 
 44 Dear Sir, —I had it in commission to wait upon you at Oxford, 
 whither by this time I imagined you might be arrived. Your short confer¬ 
 ence with Mr. Oglethorpe has raised the hopes of many good persons, 
 that you and yours would join in an undertaking, w 7 hich cannot be better ex¬ 
 ecuted than by such instruments. I have thought again of the matter, and 
 upon the result of the whole, cannot help again recommending the un¬ 
 dertaking to your choice : and the more so, since in our inquiries, there 
 appears such an unfitness in the generality of people. That state of 
 ease, luxury, levity, and inadvertency, observable in most of the plausi¬ 
 ble and popular Doctors, are disqualifications in a Christian teacher, and 
 would lead us to look for a different set of people. The more men 
 are inured to contempt of ornaments and conveniences of life, to serious 
 thoughts and bodily austerities, the fitter they are for a state which more 
 properly represents our Christian pilgrimage. And if, upon considera¬ 
 tion of the matter, you think yourselves (as you must do, at least amidst 
 such a scarcity of proper persons) the fit instruments for so good a work, 
 you will be ready to embrace this opportunity of doing good ; which is 
 not in vain offered to you.—Be pleased to write a line signifying your 
 thoughts to me, or Mr. Oglethorpe ; and if by advice I can be assisting 
 to you, you may command my best, best services. 
 
 44 Yours affectionately, 
 
 44 JOHN BURTON. 
 
 44 P. S. Mr. Horn telling me, he heard you were at Manchester, I 
 presume you are with Mr. Clayton, deliberating about this affair.” 
 
 Mr. Wesley now consented to go to Georgia, and Dr. Burton wrote 
 to him again on the 18th of the same month, as follows : 44 It was with 
 no small pleasure, that I heard your resolution on the point under con¬ 
 sideration. I am persuaded, that an opportunity is offered of doing much 
 good in an affair, for the conducting of which we can find but fe w proper 
 instruments. Your undertaking adds greater credit to our proceedings ; 
 and the propagation of religion will be the distinguishing honour of our 
 colony. This has ever in like cases, been the desideratum : a defect 
 seemingly lamented, but scarce ever remedied. With greater satisfac¬ 
 tion, therefore, we enjoy your readiness to undertake the work. When 
 
THE REV. JOHN WESLEY. 
 
 139 
 
 it is known that good men are thus employed, the pious and charitable 
 will be the more encouraged to promote the work. You have too much 
 steadiness of mind, to be disturbed by the light scoffs of the idle and 
 profane. Let me put a matter to be considered by your brother Charles . 
 Would it not be more advisable that he were in Orders V* 
 
 On the 28 th of the same month, a few days before Mr. Oglethorpe in¬ 
 tended to sail, Dr. Burton wrote again to Mr. Wesley, giving him advice 
 on several points respecting his future situation. Among other things 
 he observes,—“ Under the influence of Mr. Oglethorpe, giving weight 
 to your endeavours, much may be effected under the present circum¬ 
 stances. The apostolical manner of preaching from house to house, 
 will, through God’s grace, be effectual to turn many to righteousness. 
 The people are babes in the progress of their Christian life, to be fed 
 with milk instead of strong meat; and the wise householder will bring, out 
 of his stores, food proportioned to the necessities of his family. The 
 circumstances of your present Christian pilgrimage will furnish the most 
 affecting subjects of discourse ; and what arises pro re natti , will have 
 greater influence than a laboured discourse on a subject in which men 
 think themselves not so immediately concerned. With regard to your beha¬ 
 viour and manner of address, that must be determined according to the 
 different circumstances of persons, &c. But you will always in the use 
 of means, consider the great end, and therefore your applications will of 
 course vary. You will keep in view the pattern of that Gospel preacher 
 St. Paul, who became all things to all men, that he might gain some. 
 Here is a nice trial of Christian prudence : Accordingly, in every case 
 you would distinguish between what is essential, and what is merely cir¬ 
 cumstantial to Christianity ; between what is indispensible, and what is 
 variable ; between what is of Divine and what is of human authority. I 
 mention this, because men are apt to deceive themselves in such cases, 
 and we see the traditions and ordinances of men frequently insisted on 
 with more rigour than the commandments of God, to which they are 
 subordinate. Singularities of less importance are often espoused with 
 more zeal, than the weighty matters of God’s law. As in all points we 
 love ourselves, so especially in our hypotheses. TVhere a man has, as 
 it were, a property in a notion, he is most industrious to improve it, and 
 that in proportion to the labour of thought he has bestowed upon it; and 
 as its value rises in imagination, we are in proportion more unwilling to 
 give it up, and dwell upon it more pertinaciously, than upon considera¬ 
 tions of general necessity and use. This is a flattering mistake, against 
 which we should guard ourselves. I hope to see you at Gravesend, if 
 possible. I write in haste what occurs to my thoughts :— disce , docendus 
 adhuc , quce censei amiculus .* May God prosper your endeavours for 
 the propagation of his Gospel!” 
 
 Mr. Charles Wesley at this time resided at Oxford, and when his bro¬ 
 ther consented to Dr. Burton’s proposal, he also declared his willingness 
 to accompany him in this new and untried path, which promised nothing 
 except what they ardently desired,—a more complete deliverance from 
 the world. This design, respecting Charles, his brother Samuel vehe¬ 
 mently opposed, but in vain. Mr. Charles engaged himself as secretaiy 
 to Mr. Oglethorpe, and also as secretary for Indian affairs. A little 
 before they left England, Dr. Burton suggested, as the reader will have 
 * “ Yet bear what thy unskilful friend can say.” Creech. 
 
140 
 
 THE LIFE OF 
 
 seen, that it might be well if Mr. Charles Wesley were also ordained 
 before he left this country. Mr. John Wesley overruled his brother’s 
 inclination in this thing also, and he was ordained Deacon by Dr. Potter, 
 Bishop of Oxford; and the Sunday following, Priest by Dr. Gibson, 
 Bishop of London.* 
 
 Mr. Wesley now prepared for his voyage to America. While he was 
 abroad, Mr. Gambold,f who had been intimately acquainted with him at 
 Oxford, wrote some account of his proceedings there, and endeavoured 
 to delineate his character. He sent it to one of Mr. Wesley’s relations ; 
 and I shall conclude this chapter with the following abstract from it. It 
 properly closes the account of the academical career of the two brothers. 
 
 44 About the middle of March, 1730, I became acquainted with Mr. 
 Charles Wesley, of Christ Church. I had been for two years before in 
 deep melancholy ;— so it pleased God to disappoint and break a proud 
 spirit, and to embitter the world to me as I was inclining to relish its 
 vanities. During this time, I had no friend to whom I could open my 
 mind ; no man did care for my soul, or none at least understood her 
 paths. The learned endeavoured to give me right notions, and the 
 friendly to divert me. One day an old acquaintance entertained me with 
 some reflections on the whimsical Mr. Charles Wesley; his preciseness, 
 and pious extravagancies. Upon hearing this, I suspected he might 
 be a good Christian. I therefore went to his room, and without cere¬ 
 mony desired the benefit of his conversation. I had so large a share of 
 it afterwards, that hardly a day passed, while I was at College, but we 
 were together once, if not oftener. 
 
 44 After some time he introduced me to his brother John, of Lincoln 
 College : 4 For he is somewhat older,’ said he, 4 than I am, and can 
 resolve your doubts better.’ I never observed any person have a more 
 real deference for another, than he had for his brother; which is the 
 more remarkable, because such near relations, being equals by birth, 
 and conscious to each other of all the little familiar passages of their lives, 
 commonly stand too close to see the ground there may be for such sub¬ 
 mission. Indeed he followed his brother entirely; could I describe one 
 of them I should describe both. I shall therefore say no more of Charles, 
 but that he was a man formed for friendship ; who by his cheerfulness 
 and vivacity would refresh his friend’s heart: With attentive considera¬ 
 tion, he would enter into, and settle all his concerns as far as he was 
 able: He would do any thing for him, great or small, and, by a habit 
 of mutual openness and freedom, would leave no room for misunder¬ 
 standing. 
 
 44 The Wesleys were already talked of for some religious practices, 
 which were first occasioned by Mr. Morgan of Christ Church. He 
 was a young man of an excellent disposition. He took all opportunities 
 to make his companions in love with a good life ; to create in them a 
 reverence for the public worship ; to tell them of their faults with a 
 sweetness and simplicity that disarmed the worst tempers. He delight¬ 
 ed much in works of charity; he kept several children at school; 
 and, when he found beggars in the street, would bring them into his 
 
 * Mr. C. Wesley’s letter to Dr. Chandler. 
 
 | After some years, Mr. Gambold left the Church of England, joined the Moravians, 
 merely, as he had stated, for the benefit of retirement and Christian friendship, and became 
 one of their bishops. 
 
the rev. John wesley. 
 
 141 
 
 chambers, and talk to them. From these combined friends began a 
 little society. Mr. John Wesley was the chief manager, for which he 
 was very fit; for he had not only more learning and experience than 
 the rest, but he was blest with such activity as to be always gaining 
 ground, and such steadiness that he lost none. What proposals he made 
 to any, were sure to alarm them, because he was so much in earnest; 
 nor could they afterwards slight them, because they saw him always the 
 same. What supported this uniform vigour was, the care he took to 
 consider well every affair before he engaged in it; making all his de«- 
 cisions in the fear of God, without passion, humour, or self-confidence. 
 For though he had naturally a very clear apprehension, yet his exact 
 prudence depended more on his humility and singleness of heart. He 
 had, I think, something of authority in his countenance, yet he never 
 assumed any thing to himself above his companions ; any of them might 
 speak their mind, and their words were as strictly regarded by him as 
 his words were by them. 
 
 “ Their undertaking included these several particulars : To converse 
 with young students ; to visit the prisons ; to instruct some poor fami¬ 
 lies ; to take care of a school and a parish workhouse. They took 
 great pains with the younger members of the University, to rescue them 
 from bad company, and encourage them in a sober studious life. They 
 would get them to breakfast, and over a dish of tea endeavour to fasten 
 some good hint upon them. They would bring them acquainted with 
 other well-disposed young men, give them assistance in the difficult 
 parts of their learning, and watch over them with the greatest tenderness. 
 
 “ Some or other of them went to the Castle every day, and another 
 most commonly to Bocardo. Whoever went to the Castle, was to read 
 in the chapel to as many prisoners as would attend, and to talk apart to 
 the man or men whom he had taken particularly in charge. When a 
 new prisoner came, their conversation with him for four or five times was 
 close and searching.—If any one was under sentence of death, or ap¬ 
 peared to have some intentions of a new life, they came every day to 
 his assistance, and partook in the conflict and suspense of those who 
 should be found able or not able, to lay hold on salvation. In order to 
 release those who were confined for small debts, and to purchase 
 books and other necessaries, they raised a little fund, to which many 
 of their acquaintance contributed quarterly. They had prayers at the 
 Castle most Wednesdays and Fridays, a sermon on Sunday, and the 
 sacrament once a month. 
 
 “ When they undertook any poor family, they saw them at least once 
 a week ; sometimes gave them money, admonished them of their vices, 
 read to them, and examined their children. The school was, I think, 
 of Mr. Wesley’s own setting up; however, he paid the mistress, and 
 clothed some, if not all the children. When they went thither, they 
 inquired how each child behaved, saw their work, heard them read and 
 say their prayers, or catechism, and explained part of it. In the same 
 manner they taught the children in the workhouse, and read to the old 
 people as they did to the prisoners. 
 
 “ They seldom took any notice of the accusations brought against 
 them for their charitable employments ; but if they did make any reply, 
 it was commonly such a plain and simple one, as if there was nothing 
 
 Vol. I. 19 
 
142 
 
 THE LIFE OF 
 
 more in the case, but that they had just heard such doctrines of their 
 Saviour, and had believed and done accordingly. Sometimes they 
 would ask such questions as the following: 1 Shall we be more happy in 
 another life, the more virtuous we are in this ? Are we the more virtuous, 
 the more intensely we love God and man? Is love, of all habits, the 
 more intense, the more we exercise it? Is either helping, or trying to 
 help, man for God’s sake, an exercise of love to God or man ? Particu¬ 
 larly, is feeding the hungry, clothing the naked, visiting the sick, or 
 prisoners, an exercise of love to God or man ? Is endeavouring to teach 
 the ignorant, to admonish sinners, to encourage the good, to comfort 
 the afflicted, and reconcile enemies, an exercise of love to God or man ? 
 Shall we be more happy in another life, if we do the former of these 
 things, and try to do the latter; or if we do not the one, nor try to do 
 the other ?’ 
 
 “ I could say a great deal of his private piety; how it was nourished 
 by a continual recourse to God ; and preserved by a strict watchfulness 
 in beating down pride, and reducing the craftiness and impetuosity of 
 nature to a child-like simplicity ; and in a good degree crowned with 
 divine love, and victory over the whole set of earthly passions. He 
 thought prayer to be more his business than any thing else ; and I have 
 seen him come out of his closet with a serenity of countenance that was 
 next to shining; it discovered what he had been doing, and gave me 
 double hope of receiving wise directions, in the matter about which I 
 came to consult him. In all his motions he attended to the will of God. 
 He had neither the presumption, nor the leisure, to anticipate things 
 whose season was not now ; and would show some uneasiness when¬ 
 ever any of us, by impertinent speculations, were shifting off the appoint¬ 
 ed improvement of the present minute. By being always cheerful, but 
 never triumphing, he so husbanded the secret consolations which God 
 gave him, that they seldom left him, and never but in a state of strong 
 and long-suffering faith. Thus, the repose and satisfaction of the mind 
 being otherwise secured, there was in him no idle cravings, no chagrin 
 or fickleness of spirit, nothing but the genuine wants of the body to be 
 relieved by outward accommodations and refreshments. When he was 
 just come home from a long journey, and had been in different com¬ 
 panies, he resumed his usual employments, as if he had never left 
 them ; no dissipation of thought appeared, no alteration of taste; much 
 less was he discomposed by any slanders or affronts ; he was only afraid 
 lest he should grow proud of this conformity to his Master. In short, 
 he used many endeavours to be religious, but none to seem so: With 
 a zeal always upon the stretch, and a most transparent sincerity, he 
 addicted himself to every good word and work. 
 
 “ Because he required such a regulation of our studies, as might 
 devote them all to God, he has been accused as one that discouraged 
 learning. Far from that: For the first thing he struck at, in young men, 
 was that indolence which will not submit to close thinking. He earn¬ 
 estly recommended to them a method and order in all their actions. 
 The morning hour of devotion was from five to six, and the same in the 
 evening. On the point of early rising, he told them, the well-spending 
 of the day would depend. For some years past, he and his friends have 
 read the New Testament together in the evenings ; and after every poi> 
 
THE REV. JOHN WESLEY. 
 
 143 
 
 tion of it, having heard the conjectures the rest had to offer, he made 
 his own observations on the phrase, design, and difficult places; and 
 one or two wrote these down from his mouth. 
 
 “ If any one could have provoked him, I should ; for I was very slow 
 in coming into their measures, and very remiss in doing my part. I fre¬ 
 quently contradicted his assertions ; or, which is much the same, dis¬ 
 tinguished upon them. I hardly ever submitted to his advice at the time 
 he gave it, though I relented afterwards. One time he was in fear I had 
 taken up notions that were not safe, and pursued my spiritual improve¬ 
 ment in an erroneous, because inactive, way; so he came over and staid 
 with me near a week. He condoled with me the encumbrances of my 
 constitution, heard all I had to say, and endeavoured to pick out my 
 meaning, and yielded to me as far as he could. I never saw more hu¬ 
 mility in him than at this time. 
 
 “ Mr. Wesley had not only friends at Oxford to assist him, but a 
 great many correspondents. He set apart one day at least in the week, 
 to write letters, (and he was no slow composer,) in which, without levity 
 or affectation, but with plainness and fervour, he gave his advice in 
 particular cases, and vindicated the strict original sense of the Gospel 
 precepts. 
 
 “ He is now gone to Georgia as a Missionary, where there is igno¬ 
 rance that aspires after Divine wisdom, but no false learning that is got 
 above it. He is, I confess, still living; and I know that an advantageous 
 character is more decently bestowed on the deceased. But, besides 
 that his condition is very like that of the dead, being unconcerned in all 
 we say, I am not making any attempt on the opinion of the public, but 
 only studying a private edification. A family picture of him, his rela¬ 
 tions may be allowed to keep by them. And this is the idea of Mr. Wes¬ 
 ley, which I cherish for the service of my own soul, and which I take 
 the liberty likewise to deposite with you.” 
 
THE LIFE 
 
 OP 
 
 THE REV. JOHN WESLEY. 
 
 BOOK THE THIRD. 
 
 CHAPTER L 
 
 HIS MISSION TO AB1ERICA. 
 
 Mr. Hampson, in his Memoirs of Mr. Wesley, expresses no small 
 surprise, when he comes to treat of his mission to Georgia, at what 
 appears to him a strange and unaccountable change of mind in one who 
 had just before evinced such unshaken firmness. <f We imagined,” 
 says he, “ that nothing less than stern necessity could have induced him 
 to- quit his beloved retirement.” Had he enjoyed any intimacy with Mr. 
 Wesley, he would have been able easily to account for it. 
 
 We have seen how deeply Mr. Wesley’s mind was impressed with 
 religious sentiments ; and that he had devoted himself entirely to God. 
 It has appeared also from his own words, how exceedingly painful to 
 him was all commerce with the world ; and that he had deeply imbibed 
 even that undue love of retirement, which all good men have felt, more or 
 less, from the Egyptian Hermits of the second century, down to the ele¬ 
 gant and pious Cowley. But this was not all. He was at that time an ad¬ 
 mirer of the Mystic Writers; and thoughhehad not embracedthe peculiar 
 sentiments of those who were grossly unscriptural, (from the time that 
 he was homo unius lihri , as he terms it himself, “ a man of one book,” 
 valuing none comparatively but the Bible,) yet he still believed that many 
 of the Mystics were, to use his own words, “ the best explainers of the 
 Gospel of Christ, chiefly because they taught the necessity of crucifix¬ 
 ion to the world.” And every one knows, as he has remarked, how con¬ 
 tinually those that are supposed to be the purest of them, cry out, “ To 
 the desert! to the desert!” What wonder then, if, at this time, when 
 having only attained to what St. Paul calls “ the Spirit of bondage unto 
 fear,”—when every company, and almost every person, discomposed 
 his mind,—when he found all his senses ready to betray him into sin, 
 upon every exercise of them,—-and when all within him, as well as every 
 creature with whom he conversed, tended to extort that cry, “ O wretched 
 man that I am ! who shall deliver me ?”—what wonder, I say, that he 
 should accede to a proposal, which seemed at one stroke to cut him off 
 from both the smiling and the frowning world, and to enable him to be “ dead 
 to the world” and “crucified with Christ,”—blessings which he then 
 thought could be only thus secured. This is the account which he him¬ 
 self has given of his views and motives at that period. It will appear 
 therefore, that his consent to go as a Missionary to Georgia only mani- 
 
THE REV. JOHN WESLEY. 
 
 145 
 
 ►. r 
 
 lasted a continuation and higher exercise 6f that determined resolution 
 of being separate from the world, which he had evinced in his refusal 
 to solicit the living of Epworth. But that he did not hastily agree to 
 leave his pupils, friends, and country, is to be inferred from his own 
 Journals, and has been fully explained to me by himself in several con¬ 
 versations. 
 
 Before I enter upon the narrative of his voyage and mission, it will 
 be needful to state a few particulars. We have already seen his full de¬ 
 termination, evinced in many instances, to be not almost, but altogether 
 a Christian. His predilection also in favour of those writers who ex¬ 
 plain the gospel in a way of ascetic mortification, has been mentioned. 
 A mind like his, impressed from his childhood with the fear of God, and 
 a body unsubdued by sloth, intemperance, or even delicacy of any kind, 
 admirably fitted him to bear all the severities, into which his sentiments 
 naturally led him. Thus prepared “ to tread the world beneath his feet,” 
 he issued from the retirement of a College, to embrace whatever he 
 might meet with in the new and untried scenes which lay before him. 
 
 That he was, as every real minister of Christ is, in some sense and 
 degree, “ led into the wilderness to be tempted,” will appear in the fol¬ 
 lowing sheets : And indeed he always considered his American Mission 
 in that point of view. Speaking, in one of his Appeals, of his ministry 
 in Georgia, he adds,—“ where God humbled me, and proved me, and 
 showed me what was in my heart.” 
 
 But he was not suffered to depart without many remonstrances from 
 his friends. One, who he knew did not believe the Christian revelation, 
 said to him, “ What is this, Sir ? Are you turned Quixotte too 1 Will 
 nothing serve you, but to encounter windmills V’ He calmly replied, 
 £< Sir, if the Bible be not true, I am as very a fool and madman as you 
 can conceive. But if it be of God, I am sober-minded. For he has 
 declared, ‘ There is no man that hath left house , or friends , or brethren , 
 for the kingdom of God’s sake, who shall not receive manifold more in 
 the present time , and in the world to come everlasting life’ ” 
 
 To a friend who expostulated with him, he wrote his reasons at large. 
 The substance of them has already been given; but the following letter, 
 in which the whole question is detailed in order, exhibits his views in so 
 strong a light, that I cannot withhold it from the serious reader. It has 
 never before been published. 
 
 “ October 10th, 1735. 
 
 “ Dear Sir, —I have been hitherto unwilling to mention the grounds of 
 my design of embarking for Georgia, for two reasons,—-one, because they 
 were such as I know few men would judge to be of any weight;—the 
 other, because I was afraid of making favourable judges think of me 
 above what they ought to think: And what a snare this must be to my 
 own soul, I know by dear-bought experience. 
 
 u But, on farther reflection, I am convinced, that I ought to speak 
 the truth with all boldness, even though it should appear foolishness to 
 the world, as it has done from the beginning ; and that whatever danger 
 there is in doing the will of God, he will support me under it. In his 
 name, therefore, and trusting in his defence, I shall plainly declare the 
 thing as it is. 
 
146 
 
 THE LIFE OF 
 
 u My chief motive to which all the rest are subordinate, is, the hope 
 of saving my own soul. I hope to learn the true sense of the Gospel of 
 Christ, by preaching it to the heathen. They have no comments, to 
 construe away the text; no vain philosophy, to corrupt it; no luxurious, 
 sensual, covetous, ambitious expounders, to soften its unpleasing truths, 
 to reconcile earthly-mindedness and faith, the Spirit of Christ and the 
 spirit of the world. They have no party, no interest to serve, and are 
 therefore fit to receive the Gospel in its simplicity. They are as little 
 children, humble, willing to learn, and eager to do the will of God; and 
 consequently they shall know of every doctrine I preach, whether 
 it be of God. By these, therefore, I hope to learn the purity of that 
 faith which was once delivered to the saints; the genuine sense and 
 full extent of those laws which none can understand who mind earthly 
 things. 
 
 “ A right faith will, I trust, by the mercy of God, open the way for a 
 right practice ; especially when most of those temptations are removed 
 which here so easily beset me. Towards mortifying the desire of the 
 flesh , the desire of sensual pleasures, it will be no small thing to be able, 
 without fear of giving offence, to live on water and the fruits of the earth. 
 This simplicity of food will, I trust, be a blessed means, both of pre¬ 
 venting my seeking that happiness in meats and drinks, which God de¬ 
 signed should be found only in faith, and love, and joy in the Holy Ghost; 
 and will assist me to attain such purity of thought, as suits a candidate 
 for the state wherein they are as the Angels of God in heaven. 
 
 “ Neither is it a small thing, to be delivered from so many occasions, 
 as now surround me, of indulging the desire of the eye. They here 
 compass me in on every side ; but an Indian hut affords no food for 
 curiosity, no gratification of the desire of grand, or new, or pretty 
 things :—Though, indeed, the cedars which God has planted round it, 
 may so gratify the eye, as to better the heart, by lifting it to Him whose 
 name alone is excellent, and his praise above heaven and earth. 
 
 “ If by ‘ the pride of life ’ we understand the pomp and show of the 
 world, that has no place in the wilds of America. If it mean pride in 
 general, this, alas! has a place every where : Yet there are very un¬ 
 common helps against it, not only by the deep humility of the poor hea¬ 
 thens, fully sensible of their want of an instructer ; but that happy con¬ 
 tempt which cannot fail to attend all who sincerely endeavour to instruct 
 them, and which, continually increasing, will surely make them in the 
 end as the filth and offscouring of the world. Add to this, that nothing 
 so convinces us of our own impotence, as a zealous attempt to convert 
 our neighbour; nor, indeed, till he does all he can for God, will any man 
 feel that he can do nothing. 
 
 “ Farther, a sin which easily besets me, is, unfaithfulness to God in 
 the use of speech. I know that this is a talent intrusted to me by my 
 Lord, to be used, as all others, only for his glory. I know that all con¬ 
 versation which is not seasoned with salt, and designed at least to ad¬ 
 minister grace to the hearers, is expressly forbid by the Apostle, as * cor - 
 rupt communication and as ‘ grieving the Holy Spirit of God yet I 
 am almost continually betrayed into it, by the example of others striking 
 in with my own bad heart. But, I hope from the moment I leave the 
 English shore, under the acknowledged character of a teacher sent from 
 God, there shall be no word heard from my lips but what properly flows 
 
THE REV. JOHN WESLEY. 
 
 147 
 
 from that character: As my tongue is a devoted thing, I hope from the 
 first hour of this new era to use it only as such, that all who hear me 
 may know of a truth, the words I speak are not mine, but His that sent 
 me. 
 
 “ The same faithfulness I hope to show, through His grace, in dis¬ 
 pensing the rest of my Master’s goods, if it please Him to send me to 
 those who, like his first followers, have all things common. What a 
 guard is here against that root of evil, the love of money, and all the vile 
 attractions that spring from it! One in this glorious state, and perhaps 
 none but he, may see the height and depth of the privilege of the first 
 Christians, ‘ as poor , yet making many rich; as having nothing , yet pos¬ 
 sessing all things 
 
 “ I then hope to know what it is, to love my neighbour as myself, and 
 to feel the powers of that second motive to visit the Heathens, even the 
 desire to impart to them, what I have received, a saving knowledge of 
 the Gospel of Christ; but this I dare not think on yet. It is not for 
 me, who have been a grievous sinner from my youth up, and am yet 
 laden with foolish and hurtful desires, to expect God should work so 
 great things by my hands ; but I am assured, if I be once coverted my¬ 
 self, he will then employ me, both to strengthen my brethren, and to 
 preach his name to the Gentiles, that the very ends of the earth may see 
 the salvation of our God. 
 
 “ But you will perhaps ask, Cannot you save your own soul in Eng¬ 
 land, as well as in Georgia ? I answer, No : neither can I hope to 
 attain the same degree of holiness here, which I may there ; neither, if I 
 stay here, knowing this, can I reasonably hope to attain any degree of 
 holiness at all: For whoever, when two ways of life are proposed, pre¬ 
 fers that which he is convinced in his own mind is less pleasing to God, 
 and less conducive to the perfection of his soul, has no reason from the 
 Gospel of Christ to hope that he shall ever please God at all, or receive 
 from Him that grace whereby alone he can attain any degree of Chris¬ 
 tian perfection. 
 
 “ To the other motive, the hope of doing more good in America, it is 
 commonly objected, that there are heathens enough in practice, if not 
 theory, at home : Why then should you go to those in America ? Why ? 
 for a very plain reason ;—because these heathens have Moses and the 
 Prophets, and those have not;—because these who have the Gospel, 
 trample upon it, and those who have it not earnestly call for it; therefore , 
 seeing these judge themselves univorthy of eternal life ) lo , l turn to the 
 Gentiles .’ 
 
 “If you object farther, the losses I must sustain in leaving my native 
 country, I ask, Loss of what? of any thing I desire to keep? No ; I 
 shall still have food to eat, and raiment to put on,—enough of such food 
 as I choose to eat, and such raiment as I desire to put on,—and if any 
 man have a desire of other things, or of more food than he can eat, or more 
 raiment than he can put on, let him know that the greatest blessing that 
 can possibly befall him, is to be cut off from all occasions of gratifying 
 those desires, which, unless speedily rooted out, will drown his soul in 
 everlasting perdition. 
 
 “But what shall we say to the loss of parents, brethren, sisters, nay, 
 of the friends which are as my own soul, of those who have so often lift¬ 
 ed up my hands that hung down, and strengthened my feeble knees, by 
 
148 
 
 THE LIFE OF 
 
 whom God hath often enlightened my understanding, and warmed and 
 enlarged my heart? What shall we say?—why, that if you add the loss 
 of life to the rest, so much the greater is the gain. For though the grass 
 withereth and the flower fadeth, the ivord of our God shall stand for 
 ever: Saying, that when human instruments are removed, He the Lord 
 will answer us by his own self. And the general answer which he hath 
 already given us, to all questions of this nature, is, 4 Verily , I say unto 
 you , there is no man that hath left father , or mother, or lands, for my 
 sake, but shall receive an hundred fold now in this time, with persecu¬ 
 tions, and in the world to come eternal life.'” 
 
 We have here a full account of Mr. Wesley’s views at this time, and 
 of the religious system which he had adopted, in order 1. to “ make 
 his own calling and election sure,” and 2. u to spend and be spent ” for 
 the good of mankind, and especially of the heathen, to whose service 
 he was now devoted. It may, however, be thought, that the advantages 
 which he proposed to himself in teaching th£ Indians could never be re¬ 
 alized ; as that plan seemed to be giving up learning, in order to be more 
 benefited by ignorance. But that Gospel which was given especially 
 for the poor, and which has always been accounted “ foolishness ” by 
 the wise, has, in truth, this peculiarity in it:—it considers men merely as 
 sinners, and as such it proclaims deliverance to them. 
 
 Nor are these views peculiar to those who have studied in the same 
 school. A very sensible and pious writer of the present day, treating 
 on the same subject, thus confirms the views of the Founder of Me¬ 
 thodism : “It introduces,” says he, “a more pure, simple, apostolic 
 mode of preaching the Gospel. The situation of a Missionary, retired 
 from the scene of debate and controversy, (so common to those who 
 have long known the Gospel in its history,) who has continually before 
 his eyes the objects which presented themselves to the attention of the 
 Apostles, is favourable to an emancipation from prejudice of every sort, 
 and to the acquisition of just and enlarged conceptions of Christianity.”* 
 This was what Mr. Wesley meant, on this point, in the statement given 
 above. 
 
 Previous to his embarking for America, Mr. Wesley wrote to his bro¬ 
 ther Samuel at Riverton. His letter is dated October the 15th. In it 
 he informs his brother, that he had presented his father’s Commentary on 
 Job to the Queen, and had received from her many good words and smiles.. 
 He then declares his sentiments concerning the usual method of teach¬ 
 ing boys in schools by means of the Heathen Poets. “The uncertain¬ 
 ty,” says he, “ of having another opportunity to tell you my thoughts in 
 this life, obliges me to tell you what I have often thought, and that in as 
 few and plain words as I can. Elegance of style is not to be weighed 
 against purity of heart; purity from ‘t/ie lust of the flesh, the lust of the 
 eye, and the pride of life .’ Therefore, whatever has a tendency to im¬ 
 pair that purity, is not to be tolerated, much less recommended, for the 
 sake of that elegance. But of this sort are most of the Classics usually 
 read in our great schools; many of them, (besides Ovid, Virgil’s iEneid, 
 and Terence’s Eunuch,) tending to inflame the lusts of the flesh, 
 and more to feed the lust of the eye, and the pride of life. I beseech 
 you therefore, ‘ by the mercies of God,' who would have us ‘ holy as He is 
 hply that you banish all such poison from your school, and that you 
 * Hall’s Address to Eustace Carer. 
 
THE REV. JOHN WESLEY. 
 
 I4l> 
 
 introduce in their place such Christian authors as will work together'with 
 you in building up your flock in the knowledge and love of God; for 
 assure yourself, dear brother, you are even now called to the converting 
 of heathen as well as I. 
 
 “ So many souls [as you have pupils] are committed to your care by 
 God, to be prepared for a happy eternity. You are to instruct them not 
 only in the beggarly elements of Greek and Latin, but much more in the 
 Gospel. You are to labour with all your might to convince them, that 
 Christianity is not a negation, or an external thing, but a new heart,— 
 a mind conformed to that of Christ; ‘ faith working by love.’ ” 
 
 It should be noted that what Mr. Wesley here condemns is the read¬ 
 ing and explaining of the Heathen poets indiscriminately ; but that he 
 would not have condemned a selection from them, is evident from his 
 having, at a subsequent period, made and published such a selection for 
 his own school at Kingswood. Mr. Wesley was not singular in this 
 opinion. Dr. Whitehead has well observed, “ The most learned and 
 pious men in the Christian church, have, in ail ages, thus spoken before 
 him. Nay, the heathen moralists themselves deliver the same senti¬ 
 ments concerning their own poets. ‘ Plato banished the poets from his 
 imaginary commonwealth, and did not think them proper to be put into 
 the hands of youth without great precaution; to prevent the dangers 
 which might arise from them. Cicero* approves of his conduct, and 
 supposing with him, that poetry contributes only to the corruption of 
 manners , to enervate the mind , and strengthen the false prejudices conse¬ 
 quent on a bad education , and ill examples , he seems astonished that 
 the instruction of children should begin with them , and the study of them 
 be called by the name of learning and a liberal education.’”! 
 
 * Videsne poetae quid mali afferant ?—Ita sunt dulces, ul non legantur modo, sed etiam 
 ediscantur. Sic ad malam domesticam disciplinam, vitamque umbratilem et delicatam, 
 cum accesserunt etiam poetae, nervos virtutis elidunt. Recte igitur a Platone educuntur ex 
 ea civitate quam finxit ille, cum mores optimos et optitum reip. statum quaereret. At vero 
 nos, docti scilicet a Graecia, haec et a pueritia legimus et didicimus. Hanc eruditionem libe- 
 ralem et doctrinam putamus!—Tusc. Qusest. lib. ii. 
 
 f.The Jews prohibited the tutors of their children from instructing them in pagan litera¬ 
 ture. “Maledictus esto,” says the Gemara, “ quisque hlium suum sapientiam Graecanicam 
 edocet.— Let him be accursed, whoever teaches his son Greek literature." The primitive 
 Fathers of the church were divided in their opinions on this subject. Some forbade Chris¬ 
 tians to read any of the Heathen writers, on account of their bad tendency, both as to prin¬ 
 ciples and morals. The Apostolical Constitutions, as they are called, speak in this strain, 
 “Ab omnibus Gentilium libris abstine.— Abstainfrom all books of the Gentiles. And though 
 these Constitutions are not Apostolical , yet it is allowed, on all hands, that they are very 
 ancient. Cotelerius in a note on "this passage, has shown the afferent sentiments of many 
 of the Fathers; and it is probable that a majority of them were of opinion, the Heathen wri¬ 
 ters might be read with advantage, under certain restrictions and regulations. Basil the great 
 has an oration, showing, “Quomodo ex scriptis Gentilium utilitatem capere de^arnus.— 
 How we ought to reap advantage from the writings of the Gentiles." The most learned and 
 pious among the moderns have very universally condemned the practice of indiscriminately 
 reading the writings of the Heathens. Op this subject Erasmus complains in one of his let¬ 
 ters, “ Pro Christianis reddamur Pagani.— Instead of Christians we are made Pagans'' — 
 And again, “Animadverto,” says he “juvenes aliquot, quos nobis remittit Italia, praecipue 
 Roma, nonnihil adflatos hoc veneno.— I observe some youths , returned from Italy , especially 
 from Rome , infected with this poison." —Buddtei Isagoge, par. i, p. 147. Ruddieus himself 
 observes, after giving the opinions of several others, “ Singulari utique hie opus esse circurn- 
 spectione, negari nequit; cum facile contingat, ut qui ethnicorum scriptis toti veluti immer- 
 guntur, ethnicum, plane, alienuinque a religione Christiana, hide referant animum. It can¬ 
 not be denied , that there is here need of singular circumspection , as it easily happens , that 
 they who are, as it were, wholly immersed in the writings of the heathens, return from them 
 with a heathenish mind, alienated from the Christian r eligion." 
 
 Mr. Southey seems offended with Mr. Wesley’s expression,—“The beggarly elements of 
 Greek and Latin :’V-But St. Paul uses the same words, even concerning the Ceremonial 
 Law of Moses, when compared with the purity and power of the Gospel. 
 
 Yol. I. * 20 
 
150 
 
 THE LIFE OF 
 
 On Tuesday, October 14, 1735, Mr. Wesley and his brother Charles 
 set off from London for Gravesend, accompanied by Mr. Ingham, and 
 Mr. Delamotte, in order to embark for Georgia. “ Our end,” says he 
 “in leaving our native country, was, not to avoid want, (God having 
 given us plenty of temporal blessings,) nor to gain the dung and dross 
 of riches and honour; but singly this, to save our souls, to live wholly 
 to the glory of God.” Accordingly the two following days, which they 
 spent partly on board, and partly on shore,, they employed in exhorting 
 one another “ to shake off every weight , and to run with patienee the race 
 set before them!” There were six and twenty Germans on board, mem¬ 
 bers of the Moravian Church. Mr. Wesley was much struck with their 
 Christian deportment, and immediately set himself to learn the German 
 language in order to converse with them. The Moravian Bishop also, 
 and two others of his society, began to learn English, for the laudable 
 purpose, there is reason to believe, of enjoying Christian fellowship with 
 those who so manifestly appeared to be walking in the same way. Mr. 
 Wesley now began to preach extempore , which afterward became his con¬ 
 stant practice. 
 
 They sometimes visited General Oglethorpe, who was the Governor 
 of Georgia, and with whom they sailed, in his cabin. Upon one of those 
 occasions, as Mr. Wesley informed me, the officers, and certain gentle¬ 
 men who had been invited, took some liberties with the clergymen, not 
 relishing their gravity. The General was roused at this, and, in a 
 manner not to be misunderstood, cried out, “ What do you mean, Sirs ? 
 Do you take these gentlemen for tithe-pig parsons ? They are gentle¬ 
 men of learning and respectability. They are my friends ; and who¬ 
 ever offers any affront to them, insults me.” From this time they were 
 treated with great respect by all the passengers. 
 
 “ Believing,” says Mr. Wesley, “ the denying ourselves in the smallest, 
 instance, might, by the blessing of God, be helpful to us, we wholly left 
 off the use of flesh and wine, and confined ourselves to vegetable food, 
 chiefly rice and biscuit.” “We now,” continues he, “began to be a 
 little regular. Our common way of living was this. From four in the 
 morning till five, we were engaged in private prayer. From five to 
 seven, we read the Bible together, carefully comparing it (that we might 
 not lean to our own understandings) with the writings of the earliest 
 ages. At seven we breakfasted. At eight were the public prayers. From 
 nine to twelve, I usually learned German, and Mr. Delamotte, Greek. 
 My brother wrote sermons, and Mr. Ingham instructed the children. 
 At twelve we assembled together, to give an account to each other of 
 what we had done since our last meeting, and what we designed to do 
 before out next. About one we dined. The time from dinner to four, 
 we spent in reading to those of whom each of us had taken charge, or in 
 speaking to them severally, as need required. At four were the evening 
 prayers; when either the second Lesson was explained, (as it always 
 was in the morning,) or the children were catechised and instructed 
 before the congregation. From five to six, we again used private 
 prayer. From six to seven, I read in my cabin to two or three of the 
 passengers, (of whom there were about eighty English on board,) and 
 each of my brethren to a few more in theirs. At seven I joined with 
 the Germans in their public service ; while Mr. Ingham was reading 
 between the decks, to as many as desired to hear* At eight we met 
 
THE REV. JOHN WESLEY. 
 
 15! 
 
 ogam, to exhort and instruct one another. Between nine and ten we 
 went to bed, where neither the roaring of the sea, nor the motion of the 
 ship, could take away the refreshing sleep which God gave us.” 
 
 I have given this account at large, as a specimen of his exactness 
 in redeeming the time. Those who have not been intimately acquainted 
 with Mr. Wesley, will be surprised at my declaring,—what I am persua¬ 
 ded is the truth,—that it would be difficult to fix upon a single day, in 
 the fifty-three years which followed, that was not divided with as great 
 precision. The employments might vary; but not the exaet attention 
 to the filling up of every hour! 
 
 That the time he spent with the passengers was not wholly lost upon 
 them, we also learn from several passages in his Journals. Many were 
 deeply awakened; others were instructed in the first principles of the 
 Christian religion, who were before entirely ignorant; and some, who 
 had lived for years in a constant neglect of the public ordinances of the 
 Gospel, were prevailed upon to attend them by the indefatigable labours 
 of himself and his coadjutors. 
 
 But though his eye was single ; though his life was not only harmless 
 but exemplary; though he gave all his goods to feed the poor, and 
 sacrificed ease and honour, and every other temporal gratification, that 
 he might follow Christ; yet it is certain, he was still very little acquaint¬ 
 ed with true experimental religion. This the Lord now began to show 
 him, First, by the fear of death, which, notwithstanding all his efforts, 
 brought him into bondage, whenever danger was apparent. “ At those 
 times,” he remarks, “ I plainly felt I was unfit, because I was unwilling 
 to die and, Secondly, the lively and victorious faith, which he evi¬ 
 dently perceived in some of his fellow passengers, still more convinced 
 him, that he possessed not the saving power of religion. 
 
 Speaking of the Germans, he remarks, u I had long before observed 
 the great seriousness of their behaviour. Of their humility they have 
 given a continual proof, by performing those servile offices for the other 
 passengers, which none of the English would undertake ; for which 
 they desired, and would receive, no pay, saying, * It was good for their 
 proud hearts, , and * Their loving Saviour had done more for them.’ 
 And every day had given them occasion of showing a meekness, which 
 no injury could move. If they were pushed, struck, or thrown down, 
 they rose again and went away ; but no complaint was found in their 
 mouth. There was now an opportunity of trying, whether they were 
 delivered from the spirit of fear, as well as from that of pride, anger, and 
 revenge. In the midst of the Psalm wherewith their service began, the 
 sea broke ever, split the mainsail in pieces, covered the ship, and 
 poured in between the decks, as if the great deep had a^eady swallowed 
 us up. A terrible screaming began among the English* The Germans 
 calmly sung on. I asked one of them afterwards, f Was you not afraid V 
 He answered, ‘ I thank God, no.’ I asked, ‘ Belt were not your women 
 and children afraid V He replied mildly, ‘No/ our women and children 
 are not afraid to die.’ ” 
 
 A circumstance occurred in the course of his voyage, which is not 
 unworthy of notice. Mr. Wesley, hearing an unusual noise in the cabin 
 of General Oglethorpe, stepped in to inquire the cause : on which the 
 
 , * Mr. Southey, however, would have us l^licve, that this fear of death arose merely from 
 the state of his stomach! 
 
162 
 
 THE LIFE OF 
 
 General immediately addressed him, “ Mr. Wesley, you must excuse 
 me, I have met with a provocation too great for man to bear. You 
 know, the only wine I drink, is Cyprus wine, as it agrees with me the 
 best of any. I therefore provided myself with several dozens of it, and 
 this villain Grimaldi, (his Italian servant, who was present, and almost 
 dead with fear,) has drunk nearly the whole of it. But I will be re¬ 
 venged. He shall be tied hand and foot, and carried to the man of war. 
 (He alluded to a ship of war which sailed with them.) The rascal 
 should have taken care how he used me so, for I never forgive.”— 
 “ Then, I hope, sir, (said Mr. Wesley, looking calmly at him,) you 
 never sin.” The General was quite confounded at the reproof; and, 
 after a pause, putting his hand into his pocket, he took out a bunch of 
 keys, which he threw at Grimaldi, saying, “ There, villain! take my 
 keys, and behave better for the future.” 
 
 At this time the Colony of Georgia had been founded only three years. 
 The British Government had encouraged it as a defence for the southern 
 provinces against the Spaniards ; but it had been projected by men of 
 enlarged benevolence, as a means of providing for those who were poor 
 at home. Twenty-one persons were incorporated as trustees for twenty- 
 one years, with power, during that time, to appoint all the officers, and 
 regulate all the concerns of the colony. They were authorized also to 
 collect subscriptions, for fitting out and supporting the colonists till they 
 could clear the lands. The trustees contributed money, not less libe¬ 
 rally than time and labour. The Bank subscribed largely, and Parlia¬ 
 ment voted Ten Thousand Pounds. The first expedition consisted 
 of a hundred and sixteen settlers. General James Oglethorpe, one of 
 the trustees, embarked with them ; an active, enterprising, and zealous 
 man. He is said to have taken with him Sir Walter Raleigh’s original 
 Journals, and to have been guided by them in the choice of a situ¬ 
 ation for his settlement. This account is confirmed by the Indians : 
 Their forefathers, they said, had held a conference with a warrior, who 
 came over the great waters ; and they pointed out a funeral barrow, 
 under which the chief who had conferred with him was buried, by his 
 own desire, in the spot where the conference was held. It should seem 
 that Raleigh had impressed him with an extraordinary respect for his 
 character. 
 
 The country belonged to .the Creek Indians. They were computed 
 at this time to amount to about 25,000 souls, war and disease having 
 greatly reduced their numbers. An Indian woman, who had married a 
 trader from Carolina, acted as interpreter between her countrymen and 
 the English. Yffiy chiefs and elders from the eight tribes of the Creeks 
 were deputed to confer with Oglethorpe, and treat about an alliance. In 
 the name of these confederated tribes, Weccachumpa, the Long Chief, 
 informed the British adventurers, what was the extent of country which 
 they claimed as their inheritance. He acknowledged the superiority of the 
 white men to the red; he said, they were persuaded, that the Great Power, 
 who dwelt in heaven and all around, (and he threw his hands abroad 
 and prolonged his articulation as he spake,) had sent the English there 
 for their good ; and therefore, they were welcome to all the land which 
 the Creeks did not use themselves. 
 
 Tomo-chachi, to whose tribe thisipart of the country belonged, then 
 
THE KEV. JOHN WESLEY. 
 
 153 
 
 presented the General with a buffalo skin, adorned on the inside with 
 the head and feathers of an eagle. The eagle, he said, signified speed, 
 and the buffalo strength. Like the eagle, the English flew over the 
 great waters to the uttermost parts of the earth ; and like the buffalo, 
 they were so strong that nothing could withstand them. The feathers 
 of the eagle, he said, were soft, and signified love; the skin of the buf¬ 
 falo was warm, and signified protection ; therefore he hoped the English 
 would love and protect the little family of the Creeks. The alliance 
 was soon completed : And the general then presented to each of their 
 Micoes, or Kings, a shirt, a laced coat, and a laced hat; to each of 
 their warriors a gun, with some smaller presents to their attendants. 
 
 General Oglethorpe returned to England the following year, bringing 
 with him Tomo-chachi, Sinawki his wife, and Tooanahowi his son, with 
 seven other Indians. They were presented to George II, at Kensing¬ 
 ton Palace, where the Micoe offered to the King a calumet or token of 
 peace, and addressed him in the following characteristic oration: “ This 
 day I see the majesty of your face, the greatness of your house, and the 
 number of your people. I am come in my old days, though I cannot 
 expect to see any advantage to myself: I am come for the good of the 
 children of all the nations of the Upper and Lower Creeks, that they 
 may be instructed in the knowledge of the English. These are feathers 
 of the eagle, which is the swiftest of birds, and which flieth round our 
 nations. These feathers in our hand are a sign of peace, and have 
 been carried from town to town there. We have brought them over, to 
 leave them with you, 0 great King, as a token of everlasting peace. O 
 great King, whatever words you shall say unto me, I will faithfully tell 
 them to all the kings of the Creek nations.” The orator addressed the 
 Queen also in these words : “I am glad to see this day, and to have 
 the opportunity of seeing the Mother of this great people. As our peo¬ 
 ple are joined with your Majesty’s, we humbly hope to find you the 
 common protectress of us and all our children.” 
 
 The Indians had no reason to complain of their reception in England. 
 A weekly allowance of twenty pounds was assigned them ; and they 
 were entertained by several persons of distinction. Liberal presents 
 were made them ; and when they embarked for their own country, they 
 were carried in one of the king’s carriages to Gravesend. . A number 
 of Saltzburghers, expelled by their own government on account of their 
 religion, went over with them. A large party of Highlanders followed 
 in the year ensuing, and the prospects of the colony were s-o promising 
 that Parliament granted a supply of twenty-six thousand pounds. Mr. 
 Oglethorpe, with Mr. Wesley, his brother, and their friends, sailed at 
 the time already mentioned, with about three hundred passengers, in 
 two ships. 
 
 Thursday, February 5, 1736, they arrived in Savannah river, in Geor¬ 
 gia, and about eight the next morning landed on a small uninhabited 
 island. General Oglethorpe led them to a rising ground, where they 
 kneeled down to give thanks. He then took boat for Savannah. When 
 the rest of the people came on shore, they also joined together in 
 prayer. Upon this occasion Mr. Wesley observes, that the second 
 lesson, Mark vi, seemed to him peculiarly suitable. 
 
 On February the 7th, the General returned with Mr. Spangenberg, 
 
154 
 
 i'HE LIFE OF 
 
 one of the Pastors of the Germans. The same piety,’ which Mr. Wes¬ 
 ley had observed in those on board the ship, was also visible in this 
 gentleman. “ I therefore,” says he, “ asked his advice with regard to 
 my own conduct. He said, ‘ My brother, I must first ask you one or 
 two questions. Have you the witness in yourself] Does the Spirit of 
 God bear witness with your spirit, that you are a child of God V I was 
 surprised, and knew not what to answer. He observed it, and asked, 
 
 * Do you know Jesus Christ V I paused, and said, ‘ I know he is the 
 Saviour of the world.’ * True,’ replied he : ‘ But do you know he has 
 saved youV 1 answered, ‘ I hope he has died to save me.’ He only 
 added, 1 Do you know yourself]’ I said, ‘ I do.’ But I fear they were 
 vain words.”—David’s sling was here more than a match for Saul’s 
 armour, though both were used in the same cause. Mr. Wesley was 
 certainly not proud of his superior attainments, and he knew how little 
 they availed in the things of God. But he did not yet know what would 
 avail. He was taken out of his depth by the first question! We see 
 here how the “ babe in Christ who knew the Father ,” even 11 the least 
 in the kingdom, of God ,” was greater than the wise and learned disciple 
 of the great modern John Baptist, Mr. Law. 
 
 The house in which they were to reside not being ready, they took 
 up their lodging with the Germans. “ We had now,” says Mr. Wesley, 
 “ an opportunity, day by day, of observing their whole behaviour. For 
 we were in one room with them from morning to night, unless for the 
 little time I spent in walking. They were always employed, always 
 cheerful themselves, and in good humour with one another. They had 
 put away all anger, and strife, and wrath, and bitterness, and clamour, 
 and evil speaking. They walked worthy of the vocation wherewith 
 they were called, and adorned the Gospel of our Lord in all things.” 
 
 He proceeds, “ Saturday, Feb. 28. They met to consult concerning 
 the affairs of their church ; Mr. Spangenberg being shortly to go to 
 Pennsylvania, and Bishop Nitschman to return to Germany. After 
 several hours spent in conference and prayer, they proceeded to the 
 election and ordination of a Bishop. The great simplicity, as well as 
 solemnity of the whole, almost made me forget the seventeen hundred 
 years between, and imagine myself in one of those assemblies, where 
 form and state were not, but Paul the tent-maker, or Peter the fisher¬ 
 man, presided, yet with the demonstration of the Spirit and power.” 
 
 Sunday, March 7, Mr. Wesley entered on his ministry at Savannah, 
 by preaching on the epistle for the day, being the xiiith of the first of 
 Corinthians. In the second lesson, Luke xviii, was our Lord’s predict 
 tion of the treatment which he himself, (and consequently his follow¬ 
 ers,) was to meet with from the world; and his gracious promise to those 
 who are content, JYadi nudum Christum sequi ;* “ Verihj I say unto 
 
 you , there is no man that hath left house , or parent, or brethren , or wife , 
 or children , for the kingdom of God’s sake , who shall not receive mani¬ 
 fold more in this present time , and in the world to come , everlasting 
 
 Kfi.” 
 
 “ Yet,” says he, “ notwithstanding the plain declarations of our Lord, 
 notwithstanding my own repeated experience, notwithstanding the ex¬ 
 perience of all the sincere followers of Christ, whom I have ever talked 
 with., read, or heard of; nay, and the reason of the thing, evincing it to 
 
 * Nakedly to follow a naked Christ. 
 
THE REV. JOHN WESLEY. 
 
 155 
 
 a demonstration, that all who love not the light must hate him who is 
 continually labouring to pour it in upon them;—I do here bear witness 
 against myself,’ that when I saw the number of people crowding into 
 the church, the deep attention with which they received the word, and 
 the seriousness that afterwards sat on all their faces ; I could scarce 
 refrain from giving the lie to experience, and reason, and Scripture, all 
 together. I could hardly believe that the greater, the far greater part of 
 this attentive, serious people, would hereafter trample under foot that 
 word, and say all manner of evil falsely of Him that spake it. O, who 
 can believe what his heart abhors? Jesus, Master, have mercy on us! 
 Let us love thy cross! Then shall we believe, ‘ If we suffer with Thee , 
 we shall also reign with Thee!’” 
 
 Mr. Charles Wesley proceeded to Frederica, Mr. Oglethorpe chiefly 
 residing there. His brother remained at Savannah,—both waiting for 
 an opportunity of preaching to the Indians. On March the 9th, he land¬ 
 ed on Simon’s Island, near Frederica, and, as he informs us in his 
 Journal, his spirit immediately revived. “ No sooner,” says he, “ did 
 I enter on my ministry than God gave me a new heart ;* so true is that 
 saying of Bishop Hall, ‘The calling of God never leaves a man un¬ 
 changed ; neither did God ever employ any in his service whom he did 
 not enable for the work.’ ” The first person that saluted him on his 
 landing, was his friend Mr. Ingham: “Never,” says he, “did I more 
 rejoice to see him; especially when he told me the treatment he met 
 with for vindicating the Lord’s Day.” In the afternoon he began to 
 converse with his parishioners, without which he well knew that general 
 instructions would be of little use. But, he observes, “with what trem¬ 
 bling should I call them mine!” In the evening he read prayers in the 
 open air, at which Mr. Oglethorpe was present. The lesson seemed 
 remarkably adapted to his situation, and he felt the power of it;— con¬ 
 tinue instant in prayer , and watch in the same with thanksgiving; withal 
 praying also for us, that God would open a door of utterance to speak 
 the mystery of Christ , that I might make it manifest as I ought to 
 speak.” 
 
 Some of the women who came out with them now began to be jeal¬ 
 ous of each other, and to raise animosities and divisions in the Colony. 
 The serious and religious deportment of Mr. C. Wesley, his constant 
 presence, and his frequent reproofs of their licentious behaviour, soon 
 made him an object of hatred; and plans were laid to ruin him with 
 Mr. Oglethorpe, or to take him off by violence. These plans opened 
 by degrees. March 11th, at ten in the morning, he began the full service 
 to about a dozen women whom he got together, intending to continue 
 it, and only to read some of the prayers to the men, in the morning 
 before they went to work. He also expounded the second lesson. 
 After the service, he met Mrs. H.’s maid, in great distress at the treat¬ 
 ment which she said she received from her mistress. He prevailed 
 on the poor girl, who seemed almost ready to destroy herself, to accom¬ 
 pany him to Mrs. H., whom he besought to forgive her, but in vain. 
 Her rage was quite ungovernable. Soon after, he met with Mr. Tack- 
 ner, the husband of another of those daughters of violence, who he 
 observes, made him full amends: He was in a most excellent spirit, 
 resolved not to contend with his wife, but with himself, in “ putting off 
 * An anticipation of the faith which he afterwards received. 
 
THE LIFE OF 
 
 lotf 
 
 the old man , and putting on the new.” This was the first taste which 
 he had of the spirit of the new settlers who had sailed with him from 
 England. We shall see it more abundantly in the sequel. 
 
 In the evening he received the first harsh word from Mr. Oglethorpe, 
 when he asked for something for a poor woman. The next day he 
 received a rougher answer in a matter which deserved still greater 
 encouragement. “ I know not,” says he, “ how to account for his in¬ 
 creasing coldness.” His encouragement , he observes, was the same m 
 speaking with Mrs. W., whom he found “all storm and tempest; so 
 wilful, so untractable, so fierce, that he could not bear to stay near her.” 
 This evening Mr. Oglethorpe was with the men under arms, in expect¬ 
 ation of an enemy, but in the same ill humour with Mr. C. Wesley. 
 “ I staid,” says he, “ as long as I could, however unsafe, within the 
 wind of such commotion; but at last the hurricane of his passion drove 
 me away.” 
 
 Mr. C. Wesley’s situation was now truly alarming ; not only as it 
 regarded his usefulness, but his safety. Many persons lost all decency 
 in their behaviour towards him ; and Mr. Oglethorpe’s treatment of him 
 showed, that he had received impressions to his disadvantage : at the 
 same time he was totally ignorant of his accusers, and of what he was 
 accused. Conscious, however, of his own innocence, he trusted in God, 
 and considered his sufferings as a part of the portion of “ those who will 
 live godly in Christ Jesus.” —Sunday, March 14th, he read prayers, and 
 preached under a great tree, to about twenty people, among whom was 
 Mr. Oglethorpe. “In the Epistle,” says he, “I was plainly shown 
 what I ought to be, and what I ought to expect. Giving no offence in 
 any thing , that the ministry be not blamed; but in all things approving 
 ourselves as the ministers of Christ; in much patience , in afflictions , 
 in necessities , in distresses , in stripes , in imprisonments , in tumults , in 
 labours , in watchings ” &c. At night he found himself exceedingly 
 faint; but had no better bed to lie down upon than the ground; on 
 which he says, “ I slept very comfortably before a great fire, and waked 
 next morning perfectly well.” 
 
 He spent March 16th wholly in writing letters for Mr. Oglethorpe. 
 He had nov^been six days at Frederica; and observes, “ I would not 
 spend six days more in the same manner for all Georgia.” Nothing, 
 certainly, but a determination to do and suffer the whole will of God, 
 could make such a place tolerable for such a man for one day. 
 
 March 18, Mr. Oglethorpe set out with the Indians to hunt the buf¬ 
 falo upon the main, and to see the utmost limits of what they claimed.— 
 This day Mrs. W. discovered to Mr. Wesley “ the whole mastery of 
 iniquity This will appear in its proper place. He went to his myrtle 
 grove, and while he was repeating, “ I will thank thee, for thou hast 
 heard me, and art become my salvation,” a . gun was fired from the 
 other part of the bushes. Providentially he had the moment before, 
 turned from that end of the walk where the shot entered, and heard it 
 pass close by him. This was, apparently, a design upon his life. 
 
 A circumstance now took place, which soon brought on an explana¬ 
 tion between Mr. Oglethorpe and Mr. C. Wesley. The General had, 
 more than once, given orders, that no one should shoot on a Sunday; 
 and a man had been confined in the guardroom for it. In the midst of 
 the sermon, on Sunday the 21st. a gun was fired; Tire constable ran 
 
THE REV. JOHN WESLEY. 
 
 157 
 
 out, and found it was the Doctor, and told him it was contrary to orders, 
 and he must go with him to the officer. The Doctor’s passion kin¬ 
 dled : “ What!” said he, “ don’t you know that I am not to be looked 
 upon as a common fellow V’ The constable not knowing what to do, 
 went back, and, after consulting with the officer, returned with two sen¬ 
 tinels, and took the Doctor to the guard-room. His wife then charged 
 and fired a gun, and ran thither like a mad woman, and said she had 
 shot, and would be confined too. She cursed and swore in the utmost 
 transport of rage, threatening to kill the first man that should come near 
 her ; but at last she was persuaded to go away. In the afternoon she 
 fell upon Mr. C. Wesley in the street, with the greatest bitterness and 
 scurrility; saying he was the cause of her husband’s confinement, but 
 she would be revenged, &c. He replied, that he pitied her but defied 
 all that she or the devil could do ; and he hoped she would soon be of 
 a better mind. 44 In my evening hour of retirement,” says he, 44 I re¬ 
 signed myself to God, in prayer for conformity to a suffering Saviour.” 
 44 At night,” he tells us, “ I was forced to exchange my usual bed, the 
 ground, for a chest; being almost speechless with a violent cold.” 
 
 Mr. Oglethorpe was now expected to return from his excursion with 
 the Indians ; and such was the violence of the party formed against Mr. 
 C. Wesley, that the Doctor sent his wife to arm herself from the case 
 of instruments, and forcibly to make her way to speak to the General 
 first on his landing, and even to stab any person who should oppose 
 her. 44 I was encouraged,” says Mr. Wesley, 44 from the lesson, 4 God 
 hath not given us the spirit of fear , but of power.—Be not thou there* 
 fore ashamed of the testimony of our Lord,’ ” &c. 
 
 Of the occurrences connected with Mr. Oglethorpe’s return, Mr. G. 
 Wesley gives the following statement:—“March 24th, I was enabled 
 to pray earnestly for my enemies, particularly for Mr. Oglethorpe, whom 
 I now looked upon as the chief of them; I then gave myself up entirely 
 to God’s disposal, desiring that I might not now want power to pray, 
 when I most of all needed it. Mr. Ingham then came and read the 37th 
 Psalm, a glorious exhortation to patience, and confidence in God.— 
 When notice was given us of Mr. Oglethorpe’s landing, Mr. H., Mr. 
 Ingham, and I, were sent for. Wc found him in his tent, with the peo¬ 
 ple round it, and Mr. and Mrs. H. within. After a short hearing, the 
 officers were reprimanded,‘and the prisoners were dismissed. At going 
 out, Mrs. H. modestly told me, she had something more to say against 
 me, but she would take another opportunity.—I only answered, 4 You 
 know, madam, it is impossible for me to fear you.’ When they were 
 gone, Mr. Oglethorpe said he was convinced and glad that I had no hand 
 in all this. I told him, that I had something to impart of the last import¬ 
 ance when he was at leisure. He took no notice, but read his letters, 
 and I walked away with Mr. Ingham, who was utterly astonished. The 
 issue is just what I expected.—I was struck with these words in the 
 evening lesson: 4 Thou, therefore, my son , be strong in the grace that 
 is in Christ Jesus: Remember that Jesus Christ was raised from the dead, 
 according to my gospel , wherein I suffer trouble as an evil-doer, even 
 unto boiids , but the word of God is not bound, therefore I endure all 
 things for the elect’s sake. It is a faithful saying : for if we be dead 
 with him , we shall also live with him : if we suffer, we shall also reign 
 with him.’ 
 
 Vox,. I. 
 
 21 
 
THE LIFE OF 
 
 *58 
 
 “Thursday, March 25.—At half past seven, Mr. Oglethorpe called 
 me out of my hut: I looked up to God, and went. He charged me with 
 mutiny and sedition; and with stirring up the people to leave the co¬ 
 lony. Accordingly, he said, they had a meeting last night, and sent to 
 him this morning, desiring leave to go; that their speaker had informed 
 against them, and against me, the spring of all; that the men were such 
 as constantly came to prayers, therefore I must have instigated them ; 
 that he should not scruple shooting half a dozen of them at once; but 
 that he had, out of kindness, first spoken to me. My answer was, 4 I 
 desire, sir, that you would have no regard to my friends, or the love you 
 had for me, if any thing of this charge be made out against me. I know 
 nothing of their meeting or designs. Of those you have mentioned, not 
 one comes to prayers or sacrament. I never invited any one to leave 
 the colony. I desire to answer accusers face to face.’ He said, my 
 accuser was Mr. Lawley, whom he would bring, if I would wait here. 
 
 I added, 4 Mr. Lawley is a man who has declared, that he knows no rea¬ 
 son for keeping fair with any one , but a design to get all he can by him; 
 but there was nothing to be got by the poor Parson .’ I asked whether 
 he was not assured, that there were men enough in Frederica, who 
 would say or swear any thing against any man, if he were in disgrace ? 
 Whether, if he himself was removed, or succeeded ill, the whole stream 
 of the people would not be turned against him? And even this Lawley, 
 who was of all others, the most violent in condemning the prisoners, and 
 justifying the officers? I observed, this was like the old cry, 4 Away with 
 the Christians to the lions. n I mentioned R. and his wife scandalizing 
 my brother and me, and vowing revenge against us both, threatening 
 me yesterday even in his presence. I asked, what satisfaction or re¬ 
 dress was due to my character? What good I could do in my parish, 
 if cut off by calumnies from ever seeing one half of it? I ended with 
 assuring him, that I had made, and should still make it my business, to 
 promote peace among all. 
 
 44 When Mr. Oglethorpe returned with Lawley, he observed the place 
 was too public : I offered to take him to my usual walk in the woods. 
 In the way, it came into my mind to say to Mr. Oglethorpe, 4 Show only 
 the least disinclination to find me guilty, and you shall see what a turn 
 it will give to the'accusation.’ He took the hint, and insisted on Law- 
 ley to make good his charge. He began with the quarrel in general, 
 but did not show himself angry with me, or desirous to find me to blame. 
 Lawley, who appeared full of guilt and fear, upon this dropped his ac¬ 
 cusation, or rather shrunk it into my forcing the people to prayers. I 
 replied, ‘The people themselves would acquit me of that;’ and as to the 
 quarrel of the officers, I appealed to the officers themselves for the truth 
 of my assertion, that I had no hand at all in it. I professed my desire 
 and resolution of promoting peace and obedience. Here Mr. Ogle¬ 
 thorpe spoke of reconciling matters; bidding Lawley tell the people, 
 that he would not so much as ask who they were, if they were but quiet 
 for the future. ‘I hope,’ added he, ‘they will be so; and Mr. Wesley 
 here hopes so too.’ ‘ Yes,’ says Lawley, ‘ I really believe it of Mr. Wes¬ 
 ley : I had always a great respect for him.’ I turned, and said to Mr. 
 Oglethorpe, ‘Did I not tell you it would be so?’ He replied to Law- 
 ley, ‘Yes, you had always very great respect for Mr. Wesley! You 
 told me he was a stirrer up of sedition, and at the bottom of all this dis^ 
 
THE REV. JOHN WESLEV, 
 
 159 
 
 furbance V With this gentle reproof he dismissed him; and I thanked 
 Mr. Oglethorpe, for having first spoken to me of the things of which I 
 was accused, begging he would always do so, which he promised. 
 I walked with him to Mrs. H.’s door; she came out aghast to see me 
 with him. He there left me, ‘ and I was delivered out of the month of 
 the lion.’ ” 
 
 Mr. C. Wesley continues : “ I went to my hut, where I found Mr. 
 Ingham : He said, this was but the beginning of sorrows. 1 Not as I 
 ivill, but as thou wilt.’ About noon, in the midst of a storm of thunder 
 and lightning, I read the 28th Psalm, and found it gloriously suited to 
 my circumstances. I never felt the Scriptures as now. I now find 
 them all written for my instruction or comfort.* At the same time I felt 
 great joy in the expectation of our Saviour’s thus coming to judgment; 
 when the secrets of all hearts shall be revealed, and God shall make my 
 innocency as clear as the light , and my just dealing as the noon-day. 
 After spending an hour at the camp, in singing such Psalms as suited 
 the occasion, I went to bed in the hut, which was thoroughly wet with 
 to-day’s rain. 
 
 1 4 March 26.— JVFy soul is always in my hand , therefore will I not 
 forget thy law. This morning, early, Mr. Oglethorpe called me out to 
 tell me of Mrs. Lawley’s miscarriage, by being denied access to the 
 .Doctor for bleeding. He seemed very angry, and to charge me with 
 it; saying, he should be the tyrant if he passed by such intolerable in¬ 
 juries. I answered, that I knew nothing of the matter, and it was hard 
 that it should be imputed to me ; that, from the first, Hermsdorff told the 
 Doctor, he might visit any patients that he pleased, but the Doctor 
 would not visit any. I denied, that I had the least hand in the business, 
 as Hermsdorff himself had declared ; and yet I must be charged with 
 all the mischief! ‘ How else can it be,’ said he, * that there is no love, 
 no meekness, no true religion among the people ; but, instead of this, 
 mere formal prayers V I said, * As to that, I can answer for them, that 
 they have no more of the form of godliness, than the power ; for I have 
 seldom more than six at the public service.’ He asked, * But what 
 would an unbeliever say to your raising these disorders V I answered, 
 
 1 If I had raised them, he might say there is nothing in religion ; but 
 what would that signify to those who had experienced it ? They would 
 not say so.’ He said, ‘ The people were full of dread and confusion ; 
 that it was much more easy to govern a thousand than sixty persons ; 
 that he durst not leave them before they were settled.’ I asked him, 
 
 ‘ Whether he would have me altogether forbear to converse with my 
 parishioners V To this I could get no answer. I went on to observe, 
 that the reason why I did not interpose for or against the Doctor, was 
 his having, at the beginning, charged me with hie confinement. I said, 
 
 ‘ I have talked less with my parishioners these five days past, than I had 
 done in any one afternoon before. I have shunned appearing in public, 
 lest my advice should be asked ; or lest, if I heard others talking, my 
 silence should be deciphered into advice. But one argument of my 
 innocence I can give, which will convince even you of it. I know, my 
 life is in your hands ; and you know, that were you to frown upon me, 
 and give the least intimation that it would be agreeable to you, the 
 generality of this wretched people would say or swear any thing.’ To 
 ■* *50 every man will find them, who walks according to them. 
 
160 
 
 THE LIFE OF 
 
 this he agreed, and owned the case was so with them all. 4 You see/ 
 Said I, 4 that my safety depends on your single opinion of me. Must I 
 not therefore be mad, if, in such a situation, I should provoke you, by 
 disturbing the public peace ? Innocence, I know, is not the least pro¬ 
 tection, but my sure trust is in God/ Here company interrupted us, 
 and I left him. I was no longer careful for the event, after reading 
 those words in the morning lesson, 4 Thou shalt not follow me now , but 
 thou shalt follow me afterward / Amen : When thou pleasest: Thy 
 time is best.” 
 
 In the midst of the storm, Mr. C. Wesley wrote thus to his brother. 
 His calmness and moderation are strikingly evident in this letter. , 
 
 Frederica, JWarch 27th , 1736. 
 
 44 Dear Brother, —I received your letter and box. My last to you 
 was opened, the contents being publicly proclaimed by those who were 
 so ungenerous as to intercept it. I have not yet complained to Mr. 
 Oglethorpe. Though I trust I shall never either write or speak what I 
 will not justify both to God and man ; yet I would not have the secrets 
 of my soul revealed to every one. For their sakes, therefore as well 
 as for my own, I shall write no more, and desire you will not. Nor 
 will you have occasion, as you visit us so soon. I hope your coming 
 may be of use to many. 
 
 44 Mr. Oglethorpe gave me an exceeding necessary piece of advice 
 for you : 4 Beware of hypocrites, in particular of log-house converts/ 
 They consider you as favoured by Mr. Oglethorpe, and will therefore 
 put on the form of religion, to please, not God, but you. To this I 
 shall only add, give no temporal encouragement whatever to any seem¬ 
 ing converts, else they will follow you for the sake of the loaves. Con¬ 
 vince them thus, that it can never be worth their while to be hypocrites. 
 Stay till you are in disgrace, in persecution, by the heathen, by your 
 own countrymen ; till you are accounted the offscouring of all things, 
 (as you must infallibly be, if God is true,) and then see who will follow 
 you. I.* 
 
 44 God, you believe, has much w ork to do in America. I believe so 
 too, and begin to enter into the designs which he has over me . I see 
 why* he brought me hither; and hope ere long to say with Ignatius, 4 It 
 is now that I beg in to be a disciple of Christ/ G od direct you to pray for 
 me.—Adieu.” 
 
 What a superiority to all the machinations of his ungodly persecutors 
 does this letter exhibit! 44 Calm on tumult’s wheel 1” See the power 
 that God gives to sincerity! —for, as yet, he had not the faith of the 
 Gospel. 
 
 On the evening of the day when Mr. Charles Wesley wrote this 
 letter, a thought came into his mind to send Mr. Ingham for his bro¬ 
 ther. Mr. Ingham was at first much averse to leave him in his trials, 
 but at length was persuaded to go to Savannah ; and Mr. John Wesley 
 set out from thence on the 4th of April, j* I shall continue my extracts 
 from Mr. Charles’s narrative. 
 
 ' 44 Sunday, March 28th.-—I went to the storehouse, our tabernacle at 
 
 present, to hearken what the Lord God would say concerning both 
 
 * His way of writing! as also of speaking, was always very short and sententious, 
 f See Mr. Wesley’s Journal, vol. xxvi of his Works, pp. 127,12B, 
 
THE REV. JOHN WESLEY. 
 
 m 
 
 myself and the congregation. I was struck with the first lesson, Jo¬ 
 seph and Potiphar’s wife. The second was still more animating : 4 If 
 the world hate you, ye know it hated me before it hated you ; if ye ivere 
 of the world, the ivorld icould love its own .’ After prayers, poor Mr. 
 Davison staid behind to take his leave of Mr. Ingham. He burst 
 into tears, and said, 4 One good man is leaving us already; I foresee 
 nothing but desolation. Must my poor children be brought up like 
 these savages V* We endeavoured to comfort him, by showing him 
 his calling. At ten o’clock Mr. Ingham preached an alarming sermon 
 on the Day of Judgment. In my walk at noon, I was full of heaviness ; 
 I complained to God, that I had no friend but Him, and even in Him 
 could find no comfort. Immediately I received power to pray; then, 
 opening my Bible, I read as follows : 4 Hearken unto me , ye that seek 
 the Lord; look unto the rock from whence you were hewn : Fear not 
 the reproach of men, neither be ye afraid of their reviling. Awake, 
 awake, flee away; who art thou, that thou shouldst be afraid of a man 
 that shall die, and hast feared continually every day, because of the fury 
 of the oppressor ? And where is the fury of the oppressor V After reading 
 this, it is no w onder that I found myself renewed in confidence. While 
 Mr. Ingham waited for the boat, I took a turn with Mr. Horton: He 
 fully convinced me of the true character of Mrs. H. ;—in the highest 
 degree ungrateful, &c, &c. I then hastened to the water-side, where 
 I found Mr. Ingham just put off. O ! happy, happy friend ! Abiit, eru- 
 pit, evasit :f but wo is me that I am still constrained to dwell in Me- 
 shech. I languished to bear him company, followed him with my eye 
 till out of sight, and then sunk into deeper dejection of spirit than I had 
 known before. 
 
 44 March 29.—I was revived with those words of our Lord ; 1 These 
 things have I spoken unto you, that you should not be offended. They 
 shall put you out of their synagogues; yea, the time cometh, that whosoever 
 killeth you shall think that he doeth God service ,’ &c. Knowing when 
 I left England, that I was to live with Mr. Oglethorpe, I brought nothing 
 with me but my clothes and books. This morning, asking a servant 
 for something I wanted, I think a tea-kettle, he told me, that Mr. Ogle¬ 
 thorpe had given orders that no one should use his things. I answered, 
 4 That order, I suppose, did not extend to me V — 4 Yes, Sir,’ said he, 
 4 you were excepted by name.’ Thanks be to God, that it is not yet 
 made capital to give me a morsel of bread ! 
 
 44 March 30.—Having lain hitherto on the ground, in a comer of Mr. 
 Reed’s hut, and hearing some boards were to be disposed of, I attempt¬ 
 ed in vain to get some of them to lie upon ; they were given to all be¬ 
 sides, the minister of Frederica only must be atpp»jrwp, udepigog, avsgiog.^ 
 Yet, are we not hereunto called—aa'-rarsiv, xaxotfafteiv ?§ Even the Son 
 of Man had not where to lay his head. I find the Scriptures an inex¬ 
 haustible fund of comfort. 4 Is my hand shortened at all that I cannot 
 save, or have 1 no power to deliver ? Behold, the Lord God will help me : 
 who is he that shall condemn me?’ 
 
 44 March 31.—I begin now to be abused and slighted into an opinion 
 
 * He meant the good Christians who came with them from England. 
 
 + He is gone; he has broken loose; he has escaped. 
 
 i To be destitute of a habitation, and treated a6 an enemy to society, and as an unjust 
 person. 
 
 § To have no certain dwelling-place; to suffer afflictions.—-1 Cor. iv, 11; 2 Tim. iv. 5 
 
162 
 
 THE LIFE OF 
 
 of my own considerableness. I could not be more trampled upon, wem 
 I a fallen Minister of State. The people have found out, that I am in 
 disgrace, and all the cry is, Curramus prcecipites , et, dum jacet in ripd, 
 calcemus Ccesaris hostem .* My few well-wishers are afraid to speak 
 to me ; some have turned out of the way to avoid me ; others have de¬ 
 sired, that I would not take it ill if they seemed not to know me when 
 we should meet. The servant that used to wash my linen, sent it back 
 unwashed. It was great cause of triumph that I was forbid the use of 
 Mr. Oglethorpe’s things ; which, in effect, debarred me of most of the 
 conveniences, if not the necessaries, of life. I sometimes pitied them, 
 and sometimes diverted myself with the odd expressions of their con¬ 
 tempt ; but I found the benefit of having undergone a much lower de¬ 
 gree of obloquy at Oxford. 
 
 “April 1.—In the midst of morning service, a poor scout boat-man 
 was brought in, who was almost killed by the bursting of a eannon. I 
 found him senseless and dying, and ail I could do, was to pray for him, 
 and try by his example to awaken his two companions. He languished 
 till the next day and then died.—Hitherto I have been borne up by a 
 spirit not my own : but exhausted nature sinks at last. It is amazing 
 she has held out so long. My outward hardships and inward conflicts ; 
 the bitterness of reproach from the only man I wished to please, at last 
 have worn down my boasted courage. Accordingly this afternoon I was 
 forced by a friendly fever to take my bed. My sickness, I knew, could 
 not be of long continuance, as I was in want of every help and conve¬ 
 nience ; it must either soon leave me, or release me from farther suffer¬ 
 ings. In the evening Mr. Hird and Mr. Robinson called to see me, 
 and offered me all the assistance in their power. I thanked them, but 
 desired they would not prejudice themselves by taking this notice of me. 
 At that instant we were alarmed with a cry of the Spaniards being come; 
 we heard many guns fired, and saw the people fly in great consternation 
 to the fort. I felt not the least disturbance or surprise ; bid the women 
 not fear, for God was with us. In a few minutes, news was brought, 
 that it was only a contrivance of Mr. Oglethorpe’s to try the people. 
 My charitable visitants then left me, and soon returned with some gruel, 
 which threw me into a sweat. 
 
 11 The next morning, April 2, they ventured to call again : At night, 
 when my fever was somewhat abated, I was led out to bury the scout 
 boat-man, and envied him his quiet grave. 
 
 “ April 3.—I found nature endeavoured to throw off the disease by 
 excessive sweating : I therefore drank whatever the women brought me. 
 
 “ April 4. —My flux returned ; but notwithstanding this, I was obliged 
 to go abroad, and preach and administer the sacrament. My sermon, 
 on ‘ Keep innocency and take heed to the thing that is right , for this 
 shall bring a man peace at the last ,’ was deciphered into a satire against 
 Mrs. H.—At night I got an old bedstead to sleep upon, being that on 
 which the scout boat-man had died. 
 
 “ April 6.—I found myself so faint and weak, that it was with difficulty 
 I got through the prayers. Mr. Davison, my good Samaritan, would 
 often call or send his wife to attend me ; and to their care, under God, I 
 
 * “ Let us run quickly; and while he is down, let us trample on the enemy of Caesar.” 
 These words were spoken oricrinallv of Seianus, the fallen minister of Tiberius the Roman 
 Etnperor. J 
 
THE REV. JOHN WESLEY. 
 
 16d 
 
 owe my file. To-day Mr. Oglethorpe gave away my bedstead from under 
 me, and refused to spare one of the carpenters to mend me up another. 
 
 44 April 10.—Mr. Reed waked me with the news, that my brother 
 and Mr. Delamotte were on their way to Frederica. I found the en¬ 
 couragement I sought, in the Scripture for the day, Psalm lii. 4 JVhy 
 boastest thou thyself, thou tyrant, that thou canst do mischief? whereas 
 the goodness of God endureth yet daily . Thy tongue imagineth wicked¬ 
 ness, and with lies thou cuttest like a sharp razor,’ &c.—At six my bro¬ 
 ther and Mr. Delamotte landed, when my strength was so exhausted, that 
 I could not have read prayers once more. He helped me into the woods, 
 for there was no talking among a people of spies and ruffians ; nor even 
 in the woods, unless in an unknown tongue.* And yet Mr. Oglethorpe 
 received my brother with abundant kindness! I began my account of 
 all that had passed, and continued it till prayers. It would be needless to 
 mention all the Scriptures, which, for so many days, have been adapted 
 to my circumstances. But I cannot pass by the lesson for this evening, 
 Heb. xi.—I was ashamed of having well nigh sunk under my sufferings, 
 when I beheld the conflicts of those triumphant sufferers of whom the 
 world was not worthy . 
 
 “ April 11.—What words could more support our confidence, than 
 the following, out of the Psalms for the day ? 4 Be merciful unto me, O 
 God, for man goeth about to devour me. He is daily fightmg and 
 troubling me . Mine enemies be daily in hand to swallow me up, for 
 they be many that fight against me . 1 will put my trust in God, and 
 
 will not fear what fiesh can do unto me. They daily mistake my words, 9 
 &c. The next Psalm was equally animating,— 4 Be merciful unto me, 
 O God, for my soul trusteth in thee; and under the shadow of thy ivings 
 shall be my refuge , till this tyranny be overpast . I will call unto the 
 most high God, even unto the God that shall perform the cause that $ 
 have in hand . J\Iy soul is among lions; and I lie even among the chil¬ 
 dren of men that are set on fire, whose teeth are spears and arrows, and 
 their tongue a sharp sword,’ &c. I just recovered strength enough to 
 consecrate at the Sacrament; my brother performed the rest. We then 
 went out of the reach of informers; and I proceeded in my account, 
 being fully persuaded of the truth of Mrs. W.’s information against Mr. 
 Oglethorpe, Mrs. H., and herself. At noon my brother repeated to 
 me his last conference with Mrs. W., in confirmation of all she had 
 ever told me. Of this affair more will hereafter be related. 
 
 44 April 17th.—My brother and Mr. Delamotte set out in an open 
 boat for Savannah. I preached in the afternoon on 4 He that now goeth 
 on his way weeping and beareth good seed , shall doubtless come again 
 with joy, and bring his sheaves with him.’ 
 
 44 Easter-eve, April 24.—I was sent for at ten by Mr. Oglethorpe. 
 He began, 4 Mr. Wesley, you know what has passed between us. I 
 took some pains to satisfy your brother about the reports concerning 
 me, but in vain; he here renews his suspicions in writing. I did desire 
 to convince him, because I had an esteem for him; and he is just as 
 considerable to me as my esteem makes him. I could clear up all; 
 but it matters not; you will soon see the reason of my actions. I am 
 cow going to death; you will see me no more. Take this ring, and cany' 
 
 * They conversed in Latin. 
 
THE LIFE OP 
 
 164 
 
 it from me to Mr. Y. If there be a friend to be depended on, he is one. 
 His interest is next to Sir Robert’s; whatever you ask, within his power, 
 he will do for you, your brother, and family. I have expected death 
 for some days. These letters show, that the Spaniards have long been 
 seducing our allies, and intend to cut us off at a blow. I fall by my 
 friends, on whom I depended to send their promised succours. But 
 death is nothing to me ;* I will pursue all my designs, and to Him I 
 recommend them and you.’ He then gave me a diamond ring; I took 
 it, and said, If postremum fato quod te alloquor ; hoc est; j* hear what 
 you will quickly know to be a truth as soon as you are entered on a 
 separate state : this ring I shall never make any use of for myself: I 
 have no worldly hopes, I have renounced the world. Life is bitterness 
 to me—I came hither to lay it down. You have been deceived as well 
 as I. I protest my innocence of the crimes I am charged with, and 
 think myself now at liberty to tell you what I thought never to have 
 uttered.”—It is probable that he then unfolded to Mr. Oglethorpe the 
 whole plot, as Mrs. W. had discovered it to him. 
 
 “ When I had finished this relation,” proceeds Mr. C. Wesley, 44 he 
 seemed entirely changed : full of his old love and confidence in me. 
 After some expressions of kindness, I asked him, xWe you now satis¬ 
 fied ?—He replied, 4 Yes, entirely.’-—Why then, Sir, I desire nothing 
 more on earth, and care not how soon I follow you.—He added, how 
 much he desired the conversion of the heathen, and believed my bro¬ 
 ther intended for it.—But I believe, said I, it will never be under your 
 patronage ; for then men would account for it, without taking God into 
 the account. He replied, 4 1 believe so too.’—He then embraced and 
 kissed me with the most cordial affection. I attended him to the scout 
 boat, where he waited some minutes for his sword. They brought a 
 mourning-sword the first and a second time ; at last they gave him his 
 own, which had been his father’s. 4 With this sword,’ said he, 4 1 was 
 never yet unsuccessful.’ When the boat put off, I ran into the woods 
 to see my last of him. Seeing me and two others run after him he 
 stopped the boat, and asked if we wanted any thing. Capt. Mackintosh, 
 whom he left commander, desired his last orders. I then said, God is 
 with you ; go forth, Christo duce , et auspice Christo. 4 You have,’ said 
 he, 4 some verses of mine: you there see my thoughts of success.’ 
 The boat then carried him out of sight. I interceded for him, that God 
 would save him from death, and wash away all his sins. 
 
 44 April 29.—About half past eight, I went down to the bluff, to see a 
 boat that was coming up. At nine it arrived, with Mr. Oglethorpe. I 
 blessed God for still holding his soul in life. In the evening we took 
 a walk together, and he informed me more particularly of our past dan¬ 
 ger. Three large ships and four smaller, had been seen for three weeks 
 together at the mouth of the river ; but the wind continuing against them, 
 they were hindered from making a descent until they could stay no 
 longer. I gave him back his ring, and said, I need not, indeed I cannot, 
 Sir, tell you how joyfully and thankfully I return this.-— 4 When I gave it 
 you,’ said he, 4 1 never expected to receive it again, but thought it would 
 be of service to your brother and you. I had many omens of my death ; 
 but God has been pleased to preserve a life which was never valuable to 
 
 * Poor empty boast! f If this be the last time I am allowed to speak to you. 
 
THE REV. JOHN WESLEY. 
 
 165 
 
 ine; and yet, in the continuance of it, I thank God, I can rejoice/ He 
 appeared full of tenderness to me ; and passed on to observe the 
 strangeness of his deliverance, when betrayed on all sides, without hu¬ 
 man support and utterly helpless. He condemned himself for his late 
 anger, which he imputed to want of time for consideration. I longed, 
 Sir, said I, to see you once more, that I might tell you some things 
 before we finally parted. But then I considered that if you died, you 
 would know them all in a moment.— 4 I know not,’ said he, 4 whether 
 separate spirits regard our little concerns : If they do, it is as men regard 
 the follies of their childhood ; or, as I my late passionateness.’ ” Could 
 these words be uttered by any man of understanding who believed the 
 Christian Revelation ? 
 
 44 April 30, I had some farther talk with him ; he ordered me every 
 thing he could think I wanted; and promised to have a house built 
 for me immediately. He was just the same to me he formerly had 
 been.” 
 
 Mrs. H. and Mrs. W. were women of very loose morals ; they had 
 come from England in the ship with Mr. Oglethorpe, and while at sea, 
 Mrs. W. seemed to be under some religious impressions, but soon lost 
 them on shore. The character of Mrs. H. was well known in England ; 
 Mr. Charles Wesley was informed by Mr. Hird, that Mr. Oglethorpe 
 declared he would rather give a hundred pounds than take her in the 
 ship. Though Mr. C. Wesley knew this, and the whole of her charac¬ 
 ter, yet he never upbraided her with it, but patiently endured her revi- 
 lings. His innocence appears on the very face of their proceedings ; 
 and hence Mr. Oglethorpe, when undeceived, attributed his own conduct 
 to a want of time for consideration. 
 
 Mr. C. Wesley, being now more at ease from his persecutors, gradu¬ 
 ally regained his strength ; and on the 11th of May he was sufficiently 
 recovered to expound the lesson.—On the 12th the morning lesson, 
 was respecting Elisha when surrounded with the host at Dothan. 44 It 
 is our privilege as Christians,” Mr. C. Wesley observes, “to apply 
 those words to ourselves, 4 There he more that be for us , than those that 
 be against us.’ God spoke to us yet plainer in the second lesson.— 
 4 Behold, I send you forth as sheep in the midst of wolves; be ye there¬ 
 fore wise as serpents and harmless as doves .— But beware of men, for 
 they ivill deliver you up, and ye shall be brought before Governors and 
 Kings for my name’s sake ; and ye shall be hated of all men; but he 
 that endurcth to the end shall be saved.—The disciple is not above his 
 JMaster ; fear ye not, therefore, for there is nothing covered which shall 
 not be revealed, and hid ivhich shall not be made known’ ”, In explain¬ 
 ing this, he adds, 44 1 dwelt on that blessed topic of consolation to the 
 innocent, that however he may suffer here, he will shortly be cleared at 
 God’s righteous bar, where the accuser and the accused shall meet face 
 to face, and the guilty person acquit him whom he unjustly charged, and 
 take back the wickedness to himself. Poor Mrs. W., who was just 
 over against me, could not stand it, but first turned her back, and then 
 retired behind the congregation.” No one would have rejoiced more 
 in her repentance and conversion to God, than Mr. C. Wesley. 
 
 May 13, Mr. Oglethorpe being gone to the southward, Mr. Charles 
 Wesley set out for Savannah, whither the Indian traders were coming 
 down to meet him in order to fake out their licenses. On the 16th, he 
 Vol. I, 22 
 
166 
 
 THE LIFE OF 
 
 reached Thunderbolt at six in the evening, and from thence walked to 
 Savannah,* which is about five miles. His brother, Mr. Ingham, and 
 Mr. Delamotte were surprised at his unexpected visit; but, it being late, 
 each retired to his corner of the room, and “ without the help of a bed,” 
 says Mr. Charles, “ we slept soundly till the morning.”—On the 19th, 
 Mr. John Wesley set out for Frederica, and Mr. Charles took charge 
 of Savannah in his absence. “ The hardest duty,” said he, “ imposed 
 on me, was, expounding the lesson morning and evening to one hundred 
 hearers. I was surprised at my own confidence, and acknowledged 
 it was not my own.” The day was usually divided between visiting 
 his parishioners, considering the lesson, and conversing with Mr. 
 Ingham, Delamotte, &c. On the 22d he first met the Traders, at 
 Mr. Causton’s, and continued to meet some or other of them every day 
 for several weeks. 
 
 May 31. Mr. Oglethorpe being returned from the southward, and 
 come to Savannah, he this day held a court. “We went,” says Mr. 
 C. Wesley, “and heard his speech to the people; in the close of which 
 he said, ‘ If any one here has been abused, or oppressed, by any man, in, 
 or out of office, he has free and full liberty of complaining: Let him 
 deliver in his complaints in writing at my house; I will read them all 
 over by myself, and do every particular man justice.* At eight in the 
 evening I waited upon him, and found the three Magistrates with him, 
 who seemed much alarmed by his speech:—* they hoped he would not 
 discourage government .*—He dismissed them.” We have here a cu¬ 
 rious specimen of the notions which the Magistrates of Savannah had 
 of government. 
 
 “On the 21st of July,” says Mr. Charles, “I heard by my brother, 
 who was then with Mr. Oglethorpe, at Savannah, that I was to set sail 
 for England in a few days.” This was not merely on account of his 
 health, which was now a little recovered : He was to carry despatches 
 from Mr. Oglethorpe, to the Trustees of Georgia, to the Board of Trade, 
 and probably to Government. The next day, July 22, he got all the 
 licenses signed by Mr. Oglethorpe, and countersigned them himself, 
 “ and so,” says he, “ I entirely washed my hands of the Traders.” 
 This seems to have been a business which he cordially disliked, and 
 thinking the present a favourable opportunity of escaping from his disa¬ 
 greeable situation, he wrote a letter to Mr. Oglethorpe on the 25th, 
 resigning his office of Secretary. In the evening Mr. Oglethorpe took 
 him aside, and asked whether the sum of all he had said in the letter 
 was not contained in the following line, which he showed him, 
 
 JMagis apta Tuis , tua dona relinquo. 
 
 Sir, to yourelf your slighted gifts I leave, 
 
 Less fit for me to take than you to give. 
 
 “ Sir,” said Mr. C. Wesley, “ I do not wish to lose your esteem, but I 
 cannot lose my soul to preserve it.”—He answered, “ I am satisfied of 
 your regard for me ; and your argument drawn from the heart is unan¬ 
 swerable : Yet I would desire you not to let the Trustees know your 
 resolution of resigning. There are many hungry fellows ready to catch 
 at the office, and in my absence [from England] I cannot put in one 
 of my own choosing. Perhaps they may send me a bad man; and how 
 far such a one may influence the Traders, and obstruct the reception 
 This accords with Mr. John Wesley’s Journal. See his Works, vol. 26, p. 130 
 
THE REV. JOHN WESLEY. 
 
 167 
 
 of the Gospel among the heathen, you know.—I shall be in England be¬ 
 fore you hear of it, and then you may either put in a deputy or resign.” 
 
 July 26.—Mr. C. Wesley set out for Charleston on his way to Eng¬ 
 land. Thus far his brother accompanied him; and they arrived there 
 on the 31st of July.* He now found his desires renewed to recover 
 the image of God ; and at the Sacrament was encouraged in an unusual 
 manner, to hope for pardon, and to strive against sin. 
 
 In every place where he came, Mr. C. Wesley was attentive to the 
 things which passed round about him. We cannot therefore wonder 
 that the wretched situation of the Negroes should attract his notice. 
 The following instance of depravity is truly shocking. “ I had observed 
 much, and heard more,” says he, “ of the cruelty of masters towards 
 their Negroes : but now I received an authentic account of some horrid 
 instances thereof. I saw myself, that the giving a slave to a child of 
 its own age, to tyrannize over, to abuse and beat it out of sport, was a 
 common practice : Nor is it strange, that, being thus trained up in cru¬ 
 elty, they should afterwards arrive at such a perfection in it.” 
 
 “ Another much applauded punishment,” says Mr. C. Wesley, “ is, 
 drawing the teeth of their slaves. It is universally known, that Colonel 
 
 L- cut off the legs of a poor negro, and that he kills several of 
 
 them every year by his barbarities. 
 
 “ It were endless to recount all the shocking instances of diabolical 
 cruelty, which these men, as they call themselves, daily practise upon 
 their fellow creatures, and that upon the most trivial occasions—I shall 
 
 only mention one more, related to me by an eye witness. Mr. -, 
 
 a dancing-master in Charleston, whipt a female slave so long, that she 
 fell down at his feet, in appearance dead : When by the help of a physi¬ 
 cian, she was so far recovered as to show some signs of life, he repeat¬ 
 ed the whipping with equal rigour, and concluded the punishment with 
 dropping scalding wax upon her flesh. These horrid cruelties are the 
 less to be wondered at, because the law itself, in effect, countenances 
 and allows them to kill their slaves, by the ridiculous penalty appointed 
 for it. The penalty is about seven pounds sterling, one half of which is 
 usually remitted if the criminal inform against himself.” 
 
 Had the two Mr. Wesleys been now living, how greatly would they 
 have rejoiced, and praised God, for the total abolition of the British Slave- 
 Trade, and for the humane measures lately proposed in our Parliament, 
 and sanctioned by Government, with a view to the mitigation and gra¬ 
 dual extinction of the state of slavery itself, in our West Indian Colo¬ 
 nies.! 
 
 While Mr. C. Wesley stayed at Charleston, his bloody flux and fever 
 hung upon him, and rather increased. Notwithstanding this, he was 
 determined to go in the first ship that sailed for England. His friends 
 endeavoured to dissuade him from it, both because the ship was very 
 leaky, and the Captain, a mere beast of a man, was almost continually 
 
 * This account, also agrees with Mr. John Wesley’s Journal. Seevol. 26, of his Works* 
 p. 145. 
 
 f We might add, that had the Messrs. Wesley lived to witness the emancipation of the 
 slaves in some of the States in which they were formerly held in bondage, the meliorating 
 of their condition in consequence of the influence of Christianity upon the hearts of both 
 masters and slaves, in others of the States where slavery still exists, together with the fact 
 that the Government of the United States have not only abolished the African slave trade, 
 but declared it to be piracy, and punishable as such, they certainly would have had addi 
 tional cause of joy. American Editors. 
 
168 
 
 THE LIFE OF 
 
 drunken. But he was deaf to their advice. “ The public business/- 7 
 says he, “ that hurried me to England, being of that importance, that as 
 their Secretary 1 could not answer to the Trustees for Georgia, the loss 
 of a day.” Accordingly he engaged his passage on board the London * * * § 
 Galley, which left Charleston on the 16th of August. But they soon 
 found that the Captain, while on shore, had neglected every thing to 
 which he ought to have attended. The vessel was too leaky to bear 
 the voyage : and the Captain, drinking nothing scarcely but gin, had 
 never troubled his head about taking in a sufficient quantity of water; 
 so that, on the 26th, they were obliged to be reduced to short allow¬ 
 ance, Meeting afterwards with stormy weather, the leak became alarm¬ 
 ing ; and their difficulties increased so fast upon them, that they were 
 obliged to steer for Boston in New-England, where they arrived, with 
 much difficulty and danger, on the 24th of September. 
 
 Mr. C. Wesley was soon known at Boston, and met with a hospita¬ 
 ble reception among the Ministers, hoth of the town and neighbourhood. 
 Having experienced much difficulty at Frederica, to prevent his letters 
 to his brother from being read by others, he learned Byrom’s Short-hand, 
 and now for the first time wrote to his brother in those characters. He 
 tells him, “ If you are as desirous as J am of a correspondence, you 
 must set upon Byrom’s Short-hand immediately.” Mr. John Wesley 
 did so, and their correspondence was afterwards carried on chiefly in it. 
 
 The following letter was evidently written in a hurry, probably in the 
 midst of company. A part of it is in Latin, which, as it shows the 
 facility with which he wrote in this language, and also discovers some¬ 
 thing of the turn of his mind, I shall transcribe below.* The substance 
 of it I give in English. 
 
 “ Boston, October 5, 1736. 
 
 “ I am wearied with this hospitable people,—they so vex and tease 
 me with their civilities. They do not suffer me to be alone. The 
 clergy, who come from the country on a visit, drag me along with them 
 when they retum.f I am constrained to take a view of this New-Eng¬ 
 land, more pleasant even than the old. I cannot help exclaiming 0 ! 
 happy country, that cherishes neither flies, J nor crocodiles,§ nor inform- 
 
 * “ Taedet me populi hujusce dnXo^vov, ita me urbanitate sua divexant et persequuntur. 
 Non patiuntur me esse solum. E rure veniunt invisentes Clerici; me reverlentes in rurem 
 trahunt. Cogor hanc Angliam contemplari, etiam antiqua amoeniorem; et nequeo non 
 exclamare, O fortunata regio, nec muscas alens, nec crocodilos, nec delatores! Sub fine 
 hujus hebdomadis navem cerpssime conscendimus, duplicate sumptu patriam empturi. Ca- 
 rolinensium nemo viatica suppeditavit; et hie itidem nil nisi cum pretio. Pessime me habet 
 quod cogor moram hanc emere, magnumque pretium digressionis solvere. 
 
 “Morbus meus, aere hoc saluberrimo semel fugatus, iterum rediit. Suadent amici omnes, 
 ut medicum consulem; sed ‘Funera non possum tarn pretiosa pati.’ ” 
 
 fOf Mr. C. Wesley’s sincerity, any more than 6f his brother’s, there can be no question. 
 But he was still under “the spirit of bondage'' and consequently not much at ease either 
 with others or himself. This accounts for his being so vexed with the kindness of his new 
 friends. It might be rather troublesome; but the spirit of love, the offspring of Gospel 
 faith, would have easily borne it, and returned love for love. “Love is a present for a mighty 
 king.” Herbert. 
 
 | When Mr. C. Wesley was at Frederica, the sand-flies were one night so exceedingly 
 troublesome, that he was obliged to rise at one o’clock, and smoke them out of his hut. He 
 tells us, that the whole town was employed in the same way. 
 
 § He means that species of crocodile called the alligator. When at Savannah, he and 
 Mr. Delamotte used to bathe in the Savannah river, between four and five o’clock in the 
 morning, before the alligators were stirring, but they heard them snoring all round them. 
 One morning Mr. Delamotte was in great danger; an alligator rose just behind him, and 
 pursued him to the land, whither he escaped with difficulty. 
 
THE REV. JOHN WESLEY. 
 
 16 9 
 
 ers. About the end of this week, we shall certainly go on board the 
 ship, having to pay a second time for our passage. None of those 
 from Carolina supplied me with provisions, and here also nothing is to 
 be had without money. It vexes me to be obliged to purchase this 
 delay, and to pay a great price for my departure. 
 
 “ My disorder, once removed by this most salubrious air, has again 
 returned. All my friends advise me to consult a physician, but I can¬ 
 not afford so expensive a funeral.” 
 
 Mr. C. Wesley did not go on board as he expected, the ship being 
 detained some time longer. During his stay here, his disorder return¬ 
 ed with violence, and reduced him to a state of very great weakness. 
 On the 15th of October he wrote to his brother, and continued his letter 
 in a kind of journal to the 25th, when he went on board the ship, and 
 sailed for England. His account is as follows : 
 
 44 I should be glad for your sake to give a satisfactory account of my¬ 
 self, but that you must never expect from me.—It is fine talking while 
 we have youth and health on our side; but sickness would spoil your 
 boasting as well as mine. I am now glad of a warm bed ; but must soon 
 betake myself to my board again. 
 
 44 Though I am apt to think that I shall at length arrive in England 
 to deliver what I am intrusted with, yet do I not expect, or wish for a 
 long life. How strong must the principle of self-preservation be, which 
 can make such a wretch as I am willing to live at all !—or rather un¬ 
 willing to die ; for I know no greater pleasure in life, than in considering 
 that it cannot last for ever. 
 
 -The temptations past 
 
 No more shall vex me; every grief I feel 
 Shortens the destined number; every pulse 
 Beats a sharp moment of the pain away, 
 
 And the last stroke will come. By swift degrees 
 Time sweeps me off, and I shall soon arrive 
 At life’s sweet period : O ! Celestial point 
 That ends this mortal story.- 
 
 44 To-day completes my three weeks* unnecessary stay at Boston. 
 To-morrow the ship falls down. I am just now much worse than ever j 
 but nothing less than death shall hinder me from embarking. 
 
 44 October 18.—The ship that carries me, must meet with endless 
 delays : it is well if it sails this week. I have lived so long in honours 
 and indulgences, that I have almost forgotten whereunto I am called; 
 being strongly urged to set up my rest here. But I will lean no longer 
 upon men ; nor again put myself into the power of any of my own 
 merciless species, by either expecting their kindness or desiring their 
 esteem. 
 
 44 October 21.—I am worried on all sides by the solicitations of my 
 friends, to defer my winter voyage till I have recovered a little strength. 
 
 Mr.-, I am apt to think, would allow me to wait a fortnight for the next 
 
 ship ; but then if I recover, my stay will be thought unnecessary. I 
 must die to prove myself sick, and I can do no more at sea. I am there¬ 
 fore determined to be carried on board to-morrow, and leave the event 
 to God. 
 
 44 October 25.—The ship fell down as was expected, but a contrary 
 wind prevented me from following till now. At present, I am something 
 better: on board the Hannah, Captain Comey; in the state-room, which 
 they have forced upon me. I have not strength for more. Adieu,” 
 
m 
 
 THE LIFE OF 
 
 On the 27th, Mr. C. Wesley had so far recovered his strength that 
 he was able to read prayers. The next day the Captain informed him, 
 that a storm was approaching. In the evening it came on with dread¬ 
 ful violence, and raged all night. 
 
 On the 29th in the morning, they shipped so prodigious a sea, that it 
 washed away their sheep, half of their hogs, and drowned most of their 
 fowl. The ship was heavily laden, and the sea streamed in so plenti¬ 
 fully at the sides, that it was as much as four men could do, by con¬ 
 tinual pumping, to keep her above water. “ I rose and lay down by 
 turns,” adds Mr. C. Wesley, “ but could remain in no posture long. 
 I strove vehemently to pray, but in vain; I still persisted in striving, but 
 without effect. I prayed for power to pray,* for faith in Jesus Christ; 
 continually repeated his name, till I felt the virtue of it at last, and knew 
 that I abode under the shadow of the Almighty.” 
 
 At three in the afternoon the storm was at the height; at four, the ship 
 made so much water, that the Captain, finding it otherwise impossible 
 to save her from sinking, cut down the mizzenmast. “ In this dreadful 
 moment,” says Mr. C. Wesley, “ I bless God I found the comfort of 
 hope ; and such joy in finding I could hope, as the world can neither 
 give nor take away. I had that conviction of the power of God present 
 with me, overbalancing my strongest passion, fear, and raising me above 
 what I am by nature, as surpassed all rational evidence, and gave me 
 a taste of the Divine goodness.” He at that time again anticipated 
 the power and sweetness of Christian faith , no uncommon thing with 
 those who mourn for it. See this subject well illustrated in Mr. John 
 Wesley’s Sermon on “ The Spirit of bondage, and of adoption.” 
 
 On the 30th, the storm abated ; and “ On Sunday the 31st,” he ob¬ 
 serves, “ my first business was, (may it be the business of all my days!) 
 to offer up the sacrifice of praise and thanksgiving. We all joined in 
 thanks for our deliverance most of the day.” 
 
 They soon met with another storm, but not so violent as the former; 
 and continuing their voyage, with some intervening difficulties and dan¬ 
 gers, till the third of December, the ship arrived opposite Deal, and the 
 passengers came safe on shore. “ I kneeled down,” says Mr. C. Wes¬ 
 ley, “ and blessed the hand that had conducted me through such inex¬ 
 tricable mazes, and desired I might give up my country again, whenever 
 God should require it.”—A state of mind very different from that of many 
 who have been called to labour for the Lord! “ Est istuc navigare V 9 
 
 &c, says the soft Erasmus, (the Atticus of the Reformation, who strove 
 to keep well with all parties,) u Jive these things the lot of those who 
 sail ? God forbid,” he continues, u that I should ever think of encoun¬ 
 tering them !”—No, it was more easy and honourable for that eminent 
 scholar to raise a laugh at the expense of the Papacy ; and, at the same 
 time, to insinuate blame against the zealous Reformers, by whom the 
 Lord was exposing “ the Man of Sin,” and giving life to the world. 
 
 * He means with confidence and comfort. 
 
THE REV. JOHN WESLEY. 
 
 m 
 
 CHAPTER II. 
 
 CONTINUATION OF MR. WESLEY’S MISSION TO AMERICA. 
 
 Leaving Mr. Charles Wesley safe in his native land, we shall now 
 proceed to his brother Mr. John Wesley. 
 
 On the 18th of March, 1736, he wrote to his mother as follows ; “ I 
 doubt not but you are already informed of the many blessings which God 
 gave us in our passage ; as my brother Wesley must, before now, have 
 received a particular account of the circumstances of our voyage ; which 
 he would not fail to transmit to you by the first opportunity. 
 
 “We are likely to stay here some months. The place is pleasant 
 beyond imagination ; and, by all I can learn, exceeding healthful,—even 
 in summer, for those who are not intemperate. It has pleased God that 
 I have not had a moment’s illness of any kind since I set my foot upon 
 the Continent: nor do I know any more than one of my seven hundred 
 parishioners, whu is sick a,t this time. Many of them indeed, are, I 
 believe, very angry already : for a gentleman, no longer ago than last 
 night, made a ball ; but the public prayers happening to begin about the 
 same time, the church was full, and the ball-room so empty that the 
 entertainment could not go forward. 
 
 “ I should be heartily glad, if any poor and religious men or women 
 of Epworth, or Wroote, would come over to me. And so would Mr. 
 Oglethorpe too : He would give them land enough, and provisions 
 gratis, till they could live on the produce of it. I was fully determined 
 to have wrote to my dear Emmy* to-day ; but time will not permit. O 
 hope ye still in God ! for ye shall yet give him thanks, who is the help 
 of your countenance, and your God! Renounce the world ; deny your¬ 
 selves ; bear your cross with Christ, and reign with him! My brother 
 Hooper too, has a constant place in our prayers. May the good God 
 give him the same zeal for holiness which he has given to a young gen¬ 
 tleman of Rotterdam, who was with me last night. Pray for us, and espe¬ 
 cially for, dear Mother, 
 
 “ Your dutiful and affectionate Son, 
 
 “ John Wesley.” 
 
 Mr. Wesley being now informed of the opposition which his brother 
 Charles met with at Frederica, on the 22d of March, 1736, wrote to 
 him the following letter,—“ How different are the ways wherein we are 
 led, yet I hope towards the same end! I have hitherto no opposition 
 at all: all is smooth, and fair, and promising. Many seem to be 
 awakened : all are full of respect and commendation. We cannot see 
 any cloud gathering. But this calm cannot last; storms must come 
 hither too : and let them come, when we are ready to meet them. 
 
 “ It is strange so many of our friends should still trust in God ! I 
 hope indeed, that, whoever may turn to the world, Mr. Tackner and 
 Betty, with Mr. Hird’s family, and Mr. Burk, will zealously aim at the 
 prize of their high calling. These especially I exhort, by the mercies 
 of God, that they be not weary of well-doing, but that they labour more 
 * His eldest sister Emilia. 
 
172 
 
 THE LIFE OF 
 
 and more to be meek and lowly, and daily to advance in the knowledge 
 and love of God. I hope too Mr. Weston, Mr. Moore, Mr. Allen, and 
 Mr. White, as well as Mr. Ward and his wife, continue in the same 
 wise resolutions. I must not forget Mr. Reed, and Mr. Daubry, both 
 of whom I left fully determined to shake off every weight, and with all 
 their might to pursue the one thing needful. 
 
 “ Condones omnes meas jamnunc habes , prceter istas quas misi. Ali¬ 
 quot in pyxide sunt (de qua ne verbum scribis) und cum bibliis in quarto . 
 Liber de disciplines , quam celerrime potes , remittendus est. Quanta est 
 concordia fratrum: Tui volo et fratris B. ? * You have now all my Ser¬ 
 mons, besides those which I have sent. Some are in the box (of which 
 you say not a word,) together with the Bible in quarto. The book on 
 discipline must be sent back as soon as possible. How great is the 
 concord of brethren! I mean of thee and brother B.’ 
 
 “ You are not, I think at liberty, spsystibou sis roc s^vyj, sus oi tfujxq>uXsra« 
 tSs cwrcij Gxtii Os—to turn to the Gentiles , till your own countrymen shall ccLst 
 you out If that period come soon, so much the better : only, in the 
 mean while, reprove and exhort with all authority, even though all men 
 should despise thee. A'ztfo/3'y]tf7aio'o» sis p-ap7upiov, ‘ It shall turn to thee 
 for a testimony 
 
 “1 conjure you, spare no time, no address or pains, to learn the true 
 cause rvis tfockai oSwys rr\g |wa,f 1 of the former distress of my 
 
 friend. , I much doubt you are in the right. M/j ysvotlo iva xru tfaXiv 
 eqjuxpravrj. rprjyopsi (puXatftfs, us pockisu £uvt). Tpaips fxoi, <nus bsy j 
 ypacpsiv irpos avlyv. ‘ God forbid, that she should again, in like manner, 
 miss the mark. Watch over her; keep her, as much as possible. 
 Write to me, how I ought to write to her.* 
 
 “ If Mr. Ingham were here, I would try to see you. But omit no 
 opportunity of writing. Kivcitivsuw <jraOav upav. ‘ I stand in jeopardy 
 every hour . 1 —‘ Let us be strong and very courageous; for the Lord our 
 God is with us: and there is no counsel or might against him P ” 
 
 Mr. Charles Wesley took the hint his brother gave him, and on the 
 28th, sent Mr. Ingham to Savannah. April 4th, Mr. Wesley set out 
 for Frederica, in a pettiawga, a sort of flat-bottomed barge, and the fol¬ 
 lowing evening they anchored near Skidoway island, where the water 
 at flood was twelve or fourteen feet deep. Mr. Wesley wrapped himself 
 up in a large cloak, and laid down on the quarter-deck: but in the course 
 of the night he rolled out of his cloak, and fell into the sea, so fast asleep 
 that he knew not where he was, till his mouth was full of water. He 
 swam round to a boat, and got out without any more injury than that of 
 wetting his clothes. This instance gives us a lively view of his fortitude 
 and presence of mind in the midst of surprise and danger. 
 
 Mr. Wesley left Frederica, and arrived again at Savannah on the 20th. 
 The next day he wrote to his brother; and, among other things, observes, 
 “ I still extremely pity poor Mrs. Hawkins: but what can I do more, 
 till God show me who it is that continually exasperates her against me ? 
 Then I may perhaps be of some service to her. There is surely some 
 one who does not play us fair: But I marvel not at the matter. He 
 that is higher than the highest regardeth ; and there is that is mightier 
 than they. Yet a little while and God will declare who is sincere. 
 
 * See the same phrase, Luke chap, xxi, 13. f See a similar construction of m'Sat, 
 % Pet. chap, i, 9. 
 
THE REV. JOHN WESLEY. 
 
 173 
 
 Tarry thou the Lord’s leisure and be strong, and he shall comfort thy 
 heart.” 
 
 On the same day he wrote to Mr. Oglethorpe, and told him, “ Savannah 
 never was so dear to me as now. I believe, knowing by whom I send, 
 I may write as well as speak freely. I found so little either of the form 
 or power of religion at Frederica, that I am sincerely glad I am removed 
 from it. Surely, never was any place, no not London itself, freer from 
 one vice, I mean hypocrisy. 
 
 O curvBe in terris animae, et coelestium inanes !* 
 
 « Jesus Master, have mercy upon them !’—There is none of those who 
 did run well, whom I pity more than Mrs. Hawkins ; her treating me in 
 such a manner would indeed have little affected me, had my own inte¬ 
 rests only been concerned. I have been used to be betrayed, scorned, 
 and insulted, by those I had most laboured to serve. But when I reflect 
 on her condition, my heart bleeds for her.—Yet with Thee nothing is 
 impossible ! 
 
 “ With regard to one who ought to be dearer to me than her, I cannot 
 but say, that the more I think of it the more convinced I am, that no one, 
 without a virtual renouncing of the faith, can abstain from the public as 
 well as the private worship of God.j* All the prayers usually read 
 morning and evening, at Frederica and here, put together, do not last 
 seven minutes. These cannot be termed long prayers : No Christian 
 assembly ever used shorter : Neither have they any repetitions in them 
 at all. If I did not speak thus plainly to you, which I fear no one else 
 in England or America will do, I should by no means be worthy to call 
 myself, Sir, 
 
 Yours, &c, 
 
 “John Wesley.” 
 
 There subsisted, at this time, a dispute between the gentlemen of 
 Carolina and Georgia, respecting the right of trading with the Indians. 
 The dispute was brought into Westminster Hall, and agitated on both 
 sides with great animosity. Mr. Wesley on the 23d of July delivered 
 his opinion on the subject in a letter to Mr. Hutcheson. He observes, 
 " By what I have seen during my short stay here, I am convinced that 
 I have long been under a great mistake, in thinking no circumstances 
 could make it the duty of a Christian Priest to do any thing else but 
 preach the Gospel. On the contrary, I am now satisfied, that there is 
 a possible case wherein a part of his time ought to be employed in what 
 less directly conduces to the glory of God, and peace and good will 
 among men. And such a case, I believe, is that which now occurs ; 
 there being several things which cannot so effectually be done without 
 me ; and which, though not directly belonging to my ministry, yet are 
 by consequence of the highest concern to the success of it. It is from 
 this conviction that I have taken some pains to inquire into the great 
 controversy now subsisting between Carolina and Georgia ; and in ex¬ 
 amining and weighing the letters wrote, and the arguments urged, on 
 both sides of the question. And I cannot but think that the whole affair 
 might be clearly stated in a few words. A Charter was passed a few 
 years since, establishing the bounds of this province, and empowering the 
 trustees therein named to prepare laws, which, when ratified by the King 
 
 * O grovelling souls, bent to the earth, and void of heavenly good ! 
 
 T This was a broad hint, as Mr. Wesley used tp say, to the General himself 
 
 Vol, i. 23 
 
174 
 
 THE LIFE OF 
 
 in Council, should be of force within those bounds. The trustees have 
 prepared a law, which has been so ratified, for the regulation of the 
 Indian trade, requiring that none should trade with the Indians who are 
 within this province, till he is so licensed as therein specified. Notwith¬ 
 standing this law, the governing part of Carolina have asserted both in 
 conversation, in writing, and in the public newspapers, that it is lawful 
 for any one not so licensed, to trade with the Creek, Cherokee, or 
 Chicasaw Indians : They have passed an ordinance, not only asserting 
 the same, but enacting that men and money shall be raised to support 
 such traders ; and in fact they have themselves licensed and sent up 
 such traders both to the Creek and Chicasaw Indians. 
 
 “ This is the plain matter of fact: Now as to the matter of right, 
 w hen twenty more reams of paper have been spent upon it, I cannot but 
 think it must come to this short issue at last: 1. Are the Creeks, Che- 
 rojkeefe, and Chicasaws, within the bounds of Georgia or no 1 2. Is an 
 Act of the King in Council, in pursuance of an Act of Parliament, of any 
 force within these bounds, or not ? That all other inquiries are abso¬ 
 lutely foreign to the question, a very little consideration will show. As 
 to the former of these, the Georgian Charter, compared with any map 
 of these parts which I have ever seen, determines it: The latter I never 
 heard made a question of, but in the neighbourhood of Carolina. 
 
 “ Mr. Johnson’s brother has been with us some days. I have been 
 twice in company with him at Mr. Oglethorpe’s : and I hope there are 
 in Carolina, though the present proceeding would almost make one 
 doubt it, many such gentlemen as he seems to be : men of good nature, 
 good manners, and understanding. I hope God will repay you seven¬ 
 fold for the kindness you have shown to my poor mother, and in her to. 
 Sir, 
 
 “ Your most obliged, most obedient servant, 
 
 “John Wesley.” 
 
 At the same time he wrote to Mr. Vernon on the same subject. 
 “ As short a time,” says he, “ as I have for writing, I could not pardon 
 myself, if I did not spend some part of it in acknowledging the continu¬ 
 ance of your goodness to my mother; which indeed neither she, nor I, 
 can ever lose the sense of. 
 
 “ The behaviour of the people of Carolina finds much conversation 
 for this place. ' I dare not say, whether they want honesty or logic most: 
 It is plain, a very little of the latter, added to the former, would show 
 how utterly foreign to the point in question all their voluminous defences 
 - are. Here is an Act of the King in Council, passed in pursuance of an 
 Act of Parliament, forbidding unlicensed persons to trade with the Indians 
 in Georgia. Nothing therefore can justify them in sending unlicensed 
 traders to the Creek, Cherokee, and Chicasaw Indians, but the proving 
 either that this Act is of no force, or that those Indians are not in Geor¬ 
 gia. W hy then are these questions so little considered by them, and 
 others so largely discussed 1 I fear for a very plain, though not a very 
 honest reason ; that is, to puzzle the cause.* I sincerely wish you all 
 
 * The words of the old poet may be recollected here— 
 
 “ Bell, book, and candle, shall not drive me back, 
 
 When gold and silver bid me to go on.” 
 
 Alter it to King, Council, Senate, shall not, &c. 
 
THE REV. JOHN WESLEY. 
 
 175 
 
 happiness in time and in eternity, and am, Sir, &c.”—It appears from 
 these letters, that his mother was partly supported by the trustees. 
 
 Not finding any door open for the prosecution of the grand design 
 which induced him to visit America,—the conversion of the Indians,— 
 he and Mr. Delamotte considered, in what manner they might be most 
 useful to the little flock under their care. And they agreed, 1. To ad¬ 
 vise the most serious among them, to form themselves into a sort of 
 little Society, and to meet once or twice a week, in order to improve, 
 instruct, and exhort one another. 2. To select, out of these, a smaller 
 number for a more intimate union with each other, which might be 
 forwarded partly by their conversing singly with each, and partly by 
 inviting them all together to their house ; and this accordingly they 
 determined to do every Sunday in the afternoon. 
 
 Their general method of private instruction was as follows: Mr. 
 Delamotte taught between thirty and forty children to read, write and 
 cast accounts. Before school in the morning, and after school in the 
 afternoon, he catechised the lowest class, and endeavoured to fix some¬ 
 thing of what was said in their understandings as well as in their memo¬ 
 ries. In the evening he instructed the larger children. On Saturday 
 in the afternoon Mr. Wesley catechised them all: The same he did on 
 Sunday before the evening service. And in the church, immediately 
 after the second lesson, a select number of them having repeated the 
 catechism and being examined in some part of it, he endeavoured to 
 explain at large, and to enforce that part, both on them and the con¬ 
 gregation. 
 
 Some time after the evening service, as many of the parishioners as 
 desired it, met at Mr. Wesley’s house, (as they did also on Wednesday 
 evening,) and spent about an hour in prayer, singing, and mutual exhort¬ 
 ation. A smaller number (mostly those who designed to communicate 
 the next day) met there on Saturday evening; and a few of these came 
 to him on the other evenings, and passed half an hour in the same 
 employment. 
 
 He had now another proof of the power of gospel faith. One of the 
 Moravians being ill of a consumption, he informed Bishop Nitschman 
 of it. “ He will soon be well,” said he, “ he is ready for the Bride* 
 groom.” Calling to see him afterwards, and asking how he did, “ My 
 departure (said he) I hope is at hand.” Mr. Wesley then asked, “Are 
 you troubled at that ?” He replied, “0 no; to depart and to be with 
 Christ, is far better. I desire no more of this bad world. My hope 
 and my joy and my love are there.” The next time he saw him, the 
 poor man said, “ I desire nothing more, than for God to forgive my 
 many and great sins. I would be humble. I would be the humblest 
 creature living. My heart is humble and broken for my sins. Tell 
 me, teach me, what I shall do to please God. I would fain do whatever 
 is his will.” Mr. Wesley said, “ It is his will, you should suffer.” He 
 answered, “Then I will suffer. I will gladly suffer whatever pleases 
 Him.” The next day, finding him weaker, he asked, “ Do you still 
 desire to die ?” he said, “ Yes ; but I dare not pray for it, for I fear I 
 should displease my heavenly Father. His will be done. Let Him 
 work his will, in my life, or in my death.” 
 
 But concerning himself, Mr. Wesley observes, “ This evening we 
 had such a storm of thunder and lightning, as I never saw before even 
 
176 
 
 THE LIFE OF 
 
 in Georgia. This voice of God, too, told me I was not fit to die; sine© 
 I was afraid, rather than desirous of it! 0 when shall I wish to be dissolved 
 and to be with Christ ? When I love him with all my heart.” 
 
 Some time before this, a few of the Indians had made him a visit, 
 and seemed desirous of hearing the great word, as they called the 
 preaching of the Gospel. About twenty of them were now at Savannah. 
 Five of the principal of them came to him with an interpreter; and the 
 , following interesting conversation passed between then!. 
 
 Q. Do you believe there is One above, who is over all things ? 
 
 Paustoobee, one of their Chiefs, answered, We believe there are four 
 beloved things above ; the clouds, the sun, the clear sky, and He that 
 lives in the clear sky. 
 
 Q. Do you believe, there is but One that lives in the clear sky ? 
 
 A. We believe there are two with him ; Three in all. 
 
 Q. Do you think, he made the sun and the other beloved things ? 
 
 A. We cannot tell. Who hath seen ? 
 
 Q. Do you think he made you 1 
 
 A. We think, he made all men at first. i 
 
 Q. How did he make them at first 1 
 
 A. Out of the ground. 
 
 Q. Do you believe he loves you ? 
 
 A. I do not know; I cannot see him. 
 
 Q. But has he not often saved your life ? 
 
 A. He has. Many bullets have gone on this side, and many on that 
 side, but he would never let them hurt me. And many bullets have gone 
 into these young men, and yet they are alive !* 
 
 Q. Then, cannot he save you from your enemies now ? 
 
 A. Yes ; but we know not if he will. We have now so many ene¬ 
 mies round about us, that I think of nothing but death. And if I am to 
 die, I shall die, and I will die like a man. But if he will have me to 
 live, I shall live. Though I had ever so many enemies, he can destroy 
 them all. 
 
 Q. How do you know that ? 
 
 A. From what I have seen. When our enemies came against us 
 before, then the beloved clouds came for us. And often much rain, 
 and sometimes hail, has come upon them, and that in a very hot day. 
 And I saw when many French and Choctaws and other nations came 
 against one of our towns : And the ground made a noise under them, 
 and the Beloved Ones in the air behind them . And they were afraid 
 and went away, and left their meat and drink and their guns. I tell no 
 lie. All these saw it too. 
 
 Q. Have you heard such noises at other times ? 
 
 A. Yes, often : Before and after almost every battle. 
 
 Q. What son of noises were they 1 
 
 A. Like the noise of drums and guns and shouting. 
 
 Q. Have you heard any such lately 1 
 
 A. Yes : Four days after our last battle with the French. 
 
 Q. Then you heard nothing before it 1 
 
 A. The night before, I dreamed I heard many drums up there, and 
 many trumpets there, and much stamping of feet and shouting. Till 
 
 * We see this Indian, like the heathen mentioned in Actsxxviii, believed in a Particulffr 
 Providence, which many, even of the learned, affect to despise. 
 
THE REV. JOHN WESLEY. 
 
 177 
 
 then I thought we should all die. But then I thought the Beloved Ones 
 were come to help us. And the next day I heard above a hundred guns 
 go off, before the fight began. And I said, “ When the sun is there, 
 the Beloved Ones will help us, and we shall conquer our enemies.” 
 And we did so. 
 
 Q. Do you often think and talk of the Beloved Ones ? 
 
 A. We think of them always, wherever we are. We talk of them 
 and to them, at home and abroad ; in peace, in war, before and after we 
 fight; and, indeed, whenever and wherever we meet together. 
 
 Q. W here do you think your souls go after death ? 
 
 A. We believe the souls of red men walk up and down near the place 
 where they died, or where their bodies lie. For we have often heard 
 cries and noises near the place, where any prisoners had been burnt. 
 
 Q. W r here do the souls of white men go after death ? 
 
 A. We cannot tell. We have not seen. 
 
 Q. Our belief is, that the souls of bad men only walk up and down; 
 but the souls of good men go up. 
 
 A. I believe so too. But I told you the talk of the nation. 
 
 Mr. Andrews, the Interpreter. They said at the burying, (which 
 Mr. Wesley had attended shortly before,) “ They knew what you was 
 doing. You was speaking to the Beloved Ones above, to take up the 
 soul of the young woman.” 
 
 Q. W r e have a Book that tells us many things of the Beloved Ones 
 above. Would you be glad to know them ? 
 
 A. We have no time now but to fight. If we should ever be at peace, 
 we should be glad to know. 
 
 Q. Do you expect ever to know what the white men know ? 
 
 Mr. Andrews. They told Mr. Oglethorpe, They believed “the 
 time will come when the red and white men will be one.” 
 
 Q. What do the French teach you ? 
 
 A. The French Black Kings* never go out. We see you go about 
 We like that. That is good. 
 
 Q. How came your nation by the knowledge they have ? 
 
 A. As soon as ever the ground was sound, and fit to stand upon, it 
 came to us, and has been with us ever since. But we are young men. 
 Our old men know more. But all of them do not know. There are 
 but a few, whom the Beloved One chooses from a child, and is in them, 
 and takes care of them, and teaches them. They know these things, 
 and our old men practise, therefore they know ; but I do not practise, 
 therefore I know little. 
 
 He was now in hopes that a door was opened, for going up imme* 
 diately to the Choctaws, the least polished, i. e. the least corrupted, of 
 all the Indian nations. But upon his informing the General of their 
 design, he objected, not only the danger of being intercepted or killed 
 by the French there, but much more, the inexpediency of leaving Savan¬ 
 nah destitute of a minister. These objections he related to his friends in 
 the evening, who were all of opinion, “ That they ought not to go yet.” 
 
 Thursday, July 1. The Indians had an audience, and another on 
 Saturday, when Chicali, their head man, dined with the General. “ Af¬ 
 ter dinner,” says Mr. Wesley, “ I asked the gray-headed old naan, whM 
 * So they called the Priests, 
 
178 
 
 THE LIFE OF 
 
 he thought he was made for ? He said, 4 He that is above knows what 
 he made us for. We know nothing. We are in the dark. But white 
 men know much. And yet white men build great houses, as if they 
 were to live for ever. But white men cannot live for ever. In a little 
 time white men will be dust as well as I.’ I told him, 4 If red men 
 will learn the good Book, they may know as much as white men. But 
 neither we nor you can understand that book, unless we are taught by 
 Him that is above; and he will not teach, unless you avoid what you 
 already know is not good.’ He answered, 4 I believe that he will not 
 teach us, while our hearts are not white. And our men do what they 
 know is not good; they kill their own children. And our women do 
 what they know is not good; they kill the child before it is born. 
 Therefore, He that is above does not send us the good Book.’ ” 
 
 The opinion of Mr. Wesley concerning the gods whom the poor 
 American heathens worshipped, is worthy of our notice. “ Meeting,” 
 says he, 44 with a Frenchman of New-Orleans on the Mississippi, who 
 had lived several months among the Chicasaws, he gave us a full and 
 particular account of many things which had been variously related. 
 And hence we could not but remark, what is the Religion of Nature, 
 properly so called, or, that religion which flows from natural reason, 
 unassisted by revelation; and that, even in those who have the know¬ 
 ledge of many truths, and who converse with their Beloved Ones day 
 and night. But too plainly does it appear by the fruits, that the gods 
 of these heathens too are but devils. 
 
 44 The substance of his account was this : Some years past the Chic¬ 
 asaws and French were friends. The French were then mingled with 
 the Nautchee Indians, whom they used as slaves, till the Nautchees 
 made a general rising, and took many of the French prisoners. But 
 soon after, a French army set upon them, killed many, and carried away 
 the rest. Among those that were killed were some Chicasaws, whose 
 death the Chicasaw nation resented; and soon after, as a French boat 
 was going through their country, they fired into it, and killed all the men 
 but two. The French resolved on revenge, and orders were given for 
 many Indians, and several parties of white men, to rendezvous on the 
 26th of March, 1736, near one of the Chicasaw towns. The first 
 party, consisting of fifty men, came thither some days before the time. 
 They stayed there till the 24th, but none came to join them. On the 
 25th, they were attacked by two hundred Chicasaws. The French 
 attempted to force their way through them. Five or six and twenty did 
 so; the rest were taken prisoners. The prisoners were sent two or 
 three to a town to be burnt. Only the commanding officer, and one or 
 two more, were put to death on the place of the engagement. 
 
 44 1, and one more,” said the Frenchman, 44 were saved by the warrior 
 who took us. The manner of burning the rest was, holding lighted 
 canes to their arms and legs, and several parts of their bodies, for some 
 time, and then for a while taking them away. They likewise stuck 
 burning pieces of wood into their flesh all round, in whioh condition 
 they kept them from morning till evening. But they commonly beat 
 them before they bum them. I saw the priest, that was with us, carried 
 to be burnt; and, from head to foot, he was as black as your coat, with 
 the blows which they had given him.” 
 
 Mr. Wesley asked him, what was their manner of life. He said, 
 
THE REV. JOHN WESLEY. 
 
 m 
 
 (i They do nothing but eat and drink and smoke from morning till night, 
 and, in a manner, from night till morning. For they rise at any hour of 
 the night when they awake ; and, after eating and drinking as much as 
 they can, go to sleep again.” “ See,” exclaims Mr. Wesley, after reciting 
 these particulars, “ The Religion of Nature truly delineated 
 
 After Mr. Charles Wesley had left Frederica, and gone to England, 
 in the latter end of July, Mr. Wesley often visited that place; where 
 he met with the most violent opposition, and the most illiberal abuse. 
 He still, however, persevered in his endeavours to do them good ; and, 
 on the 13th of October, set out from Savannah, once more to visit them. 
 He arrived at Frederica on the morning of the 16th, and met Mr. Hird 
 on the Bluff, who gave him a melancholy account of the state of things 
 there. The public service had been discontinued, and from that time 
 every thing was grown worse and worse.—“ Even poor Miss Sophy, ”f 
 says he, “ was scarce the shadow of what she was when I left her. I 
 endeavoured to convince her of it, but in vain ; and to put it effectually 
 out of my power so to do, she was resolved to return to England imme¬ 
 diately. I was at first a little surprised ; but I soon recollected my spi¬ 
 rits, and remembered my calling. ‘ Greater is He that is in you, than 
 he that is in the world.’ 
 
 Non me, qui csetera, vincet 
 Impetus; at rapido contrarius evehar orbif 
 
 “ I began with earnestly crying to God to maintain his own cause ; 
 and then began reading to a few who came to my house in the evenings, 
 one of Ephrem Syrus’s exhortations, as I did every night after, and by 
 the blessing of God, not without effect. My next step was, to divert 
 Miss Sophy from the fatal resolution of going to England. After several 
 fruitless attempts, I at length prevailed; nor was it long before she re» 
 covered the ground she had lost.”—So it appeared to Mr. Wesley who 
 dared not “ think evil .” 1 Cor. xiii, 5. 
 
 “ October 23.—Mr. Oglethorpe returned from the southward. I was 
 in the fort with Mr. Horton, when he came. He ran to Mr. Horton, 
 kissed him, and expressed much kindness to him, but took no notice of 
 me good or bad, any more than if I had not been in the room. I was 
 not surprised, having long expected it. When I mentioned it to Miss 
 Sophy, she said ; ‘ Sir, you encouraged me in my greatest trials; be not 
 discouraged yourself. Fear nothing; if Mr. Oglethorpe will not, God 
 will help you.’ 
 
 “ October 25.—I took boat for Savannah, with Miss Sophy, and 
 came thither, after, a slow and dangerous, but not a tedious passage, on 
 Sunday the 31st.Ӥ 
 
 Few would perhaps expect that a person so abundant in labours, would 
 entertain such an opinion of himself as he expresses in a letter to a 
 friend. “ How to attain to the being crucified with Christ, I find not; 
 being in a condition I neither desired, nor expected in America,—in ease, 
 and honour, and abundance. A strange school for him who has but on© 
 business, Tu/xvatfsaurov wpog sufl's£s»av.”|| He thought mortification 
 
 * This is an allusion to an infidel publication of that day which was so entitled. 
 
 T We shall soon see more respecting this lady. 
 
 \ That force shall not overcome me, which overcomes all things else; 
 
 But l shall mount in a direction contrary to the rapid world. 
 
 § See also his printed Journal, in his Works, vol. xxvi, p. 150. 
 
 || “ To exercise himself unto godliness,” 
 
180 
 
 THE LIFE OF 
 
 would, of course, produce sanctification, (a common error of the Mys¬ 
 tics,) and therefore he dreaded every thing contrary to it. 
 
 Alas ! few, we doubt, would have envied the condition in which he 
 was placed. The inconveniences and dangers which he embraced, 
 that he might preach the Gospel, and do good of every kind, to all that 
 would receive it at his hands : the exposing of himself to every change 
 of season, and inclemency of weather, in the prosecution of his work, 
 were conditions, to which few but himself would have submitted. He 
 frequently slept on the ground, as he journeyed through the woods, 
 covered with the nightly dews, and with his clothes and hair frozen by 
 the morning to the earth. He sometimes waded through swamps, or 
 swam over rivers, and then travelled till his clothes were dry. His health 
 in the mean time, strange as it may seem, was almost uninterrupted. 
 Much may be laid to the account of his “ iron body,” as his brother 
 Samuel terms it; but we think every pious mind will rather impute both 
 his health and preservation to Him who “ numbers the hairs of our 
 head,” and whose guardian care is especially over those, who aim to 
 “ walk worthy of him unto all pleasing.” 
 
 But the honour and respect he then enjoyed, small as they must have 
 been, soon drew to an end. He now began to experience more fully 
 than ever, the truth of that Scripture, “If any man will live godly in 
 Christ Jesus , he shall suffer persecution .” Previous to the present pe¬ 
 riod, some dislike began to appear in several persons to his rigid attach¬ 
 ment to all the parts of the rubric of the Church of England. High 
 Church principles, as they are termed, continually influenced his con¬ 
 duct; an instance of which was, his refusal to admit one of the holiest 
 men in the province to the Lord’s Supper, (though he earnestly desired 
 it,) because he was a Dissenter, unless he would submit to be re-bap¬ 
 tized ! But this appeared to him as his duty; and in that case, till God 
 taught him better, it was vain to attempt to move him. Reflecting on 
 this zeal at a future period, he remarks, “Have I not been finely beaten 
 with my own staff]” 
 
 All things at this period grew more and more unfavourable to his con¬ 
 tinuance in x\merica. Observing a coldness in the behaviour of a friend, 
 he asked him the reason. He answered, “ I like nothing you do : all 
 your sermons are satires upon particular persons. Therefore I will 
 never hear you more. And all the people are of my mind. For we 
 will not hear ourselves abused.” 
 
 “ Besides, they say, they are Protestants. But as for you, they can¬ 
 not tell what religion you are of. They never heard of such a religion 
 before. They do not know what to make of it. And then, your private 
 behaviour.—All the quarrels that have been here since you came, have 
 been owing to you. Indeed, there is neither man nor woman in the 
 town who minds a word you say. And so you may preach long enough: 
 but nobody will come to hear you.” 
 
 The dread of reproof seems now to have ripened to aversion, when 
 an event took place, which ultimately obliged him to leave America. 
 There is a silence observed in Mr. Wesley’s Journal in respect to some 
 parts of this event, which it is possible, has caused even friendly read¬ 
 ers to hesitate concerning the propriety of his conduct; or at least con¬ 
 cerning that propriety which they might be led to expect from so great 
 a character. But what has hitherto been defective, I am happy in being 
 
THE REV. JOHN WESLEY. 
 
 181 
 
 able to supply. The actors in this scene, are now, we may hope, in a 
 better world ; the last of them died a very few years before Mr. Wes¬ 
 ley. I am not therefore bound, as Mr. Wesley thought himself, when 
 he published the account, to let a veil be thrown over this transaction t 
 but rather to let “ his innocency appear as the light , and his just deali g 
 as the noonday .” 
 
 General Oglethorpe was, what is called, an excellent judge of human 
 nature. He was also a man of courage and enterprise. He had en¬ 
 larged views of what might be done, with proper instruments, on the 
 wide continent of America. He had heard much of Mr. Wesley before 
 he engaged himself as a Missionary, having been intimate with his eld¬ 
 est brother. But he saw, during the voyage, that the half was not told 
 him. He saw a man of great ability, a man superior to every thing that 
 usually captivates human nature. He saw a man, as he thought, fit for 
 his purpose. But Mr. Wesley’s religion, or as he termed it, his enthu¬ 
 siasm, the General lamented, as standing in the way. On their arrival, 
 therefore, in Georgia, he resolved to try if that obstacle was not to be 
 surmounted. 
 
 Miss Sophy,* the lady already mentioned, was niece to Mrs. Causton, 
 the wife of Mr. Causton the store-keeper, and chief magistrate of Sa¬ 
 vannah, in which station he was placed by the General. In this lady, 
 who had an improved understanding, and elegant person and manners. 
 General Oglethorpe thought he had found a proper bait for this “soaring 
 religionist.” And as some of the greatest men that are recorded even 
 in the oracles of God, have fallen by this snare, he had some ground to 
 hope for success. But, in order to this, it was absolutely needful to 
 detain him for some considerable time at Savannah. Whenever, there¬ 
 fore, he mentioned his uneasiness at being obstructed in his main design, 
 that of preaching to the Indians, he was answered, “You cannot leave 
 Savannah without a minister.” “ To this, indeed,” observes Mr. Wes¬ 
 ley, “ my plain answer was, I know not that I am under any obligation 
 to the contrary. I never promised to stay here one month. I openly 
 declared both before, at, and ever since my coming hither, that I neither 
 would nor could take charge of the English any longer than till I could 
 go among the Indians. If it was said, * But did not the Trustees of 
 Georgia appoint you to be minister of Savannah V I replied, They did ; 
 but it was not done by my solicitation; it was done without either my 
 desire or knowledge. Therefore I cannot conceive that appointment 
 to lay me under any obligation of continuing here, any longer lhan till 
 a door is opened to the heathens ; and this I expressly declared, at the 
 time I consented to accept that appointment.” 
 
 Miss Sophy had been some time before introduced to him as a sin¬ 
 cere inquirer after the way of eternal life. Some time after he observed, 
 that she took every possible opportunity of being in his company. She 
 also desired a greater intimacy, but modesty veiled her real motive under 
 a request, that he would assist her in attaining a perfect knowledge of 
 the French tongue. 
 
 After some time the General called upon him, and requested him to- 
 dine with him; adding, “ Mr. Wesley, there are some here who have 
 a wrong idea of your abstemiousness. They think that you hold the 
 
 * Her name was not Causton. Mr. Wesley told me her name, but I cannot recollect it, 
 
 Vol, T 21 
 
182 
 
 THE LIFE OF 
 
 eating of animal food, and drinking wine, to be unlawful. 1 beg that 
 you will convince them of the contrary.” He resolved to do so. At 
 table he took a little of both, but a fever was the consequence, which 
 confined him for five days. 
 
 Now was the time to try if indeed “his heart was made of pene¬ 
 trable stuff.” Notwithstanding an extreme reluctance on his part, (who 
 would hardly suffer even Mr. Delamotte to do any thing for him,) the 
 young lady attended him night and day. She even consulted the Gene¬ 
 ral what dress would be most agreeable to Mr. Wesley, and therefore 
 came always dressed in white, “ simplex munditiis ,” as Horace said of 
 his mistress, neatly, simply elegant. Those who have known Mr. Wes¬ 
 ley, will forestal our judgment here : They well know what impression 
 all this was likely to make. He was indeed, as our great poet observes, 
 
 • -Of a constant, loving, noble nature; 
 
 That thinks men honest, if they seem but so. 
 
 How then must this appearance of strong affection, from a woman of 
 sense and elegance, nay, and as it should seem, of piety too, affect him i 
 Especially considering, (it is his own account,) that he had never before 
 familiarly conversed with any woman, except his near relations. I 
 hardly need to add, that, upon his recovery, he entertained his fair pupil 
 with more than usual complacency. 
 
 But Mr. Delamotte had not learned, (to use a common expression 
 of Mr. Wesley’s) to “ defy suspicion.” He thought he saw 
 
 Semblance of worth, not substance. 
 
 He therefore embraced an opportunity of expostulating with Mr. W es¬ 
 ley ; and asked him, if he designed to marry Miss Sophy ? At the 
 same time he set forth, in a strong light, her art and his simplicity. 
 Though pleased with the attention of his fair friend, Mr. W r esley had 
 not allowed himself to determine upon marriage ;* Mr. Delamotte’s 
 question therefore not a little puzzled him. He waived an answer at 
 that time ; and perceiving the prejudice of Mr. Delamotte’s mind against 
 the lady, he called on Bishop Nitschman, and consulted him.—His 
 answer was short. “ Marriage,” said he, “ you know, is not unlawful. 
 Whether it is now expedient for you, and whether this lady is a proper 
 wife for you, ought to be maturely weighed.” Finding his perplexity 
 increase, he determined to propose his doubts to the elders of the Mo¬ 
 ravian Church. When he entered into the house, where they were met 
 together, he found Mr. Delamotte sitting among them. On his pro¬ 
 posing the business, the Bishop replied, “ We have considered your 
 case. Will you abide by our decision !” He answered, after some 
 hesitation, “ I will.” “ Then,” said the Bishop, “ we advise you to 
 proceed no farther in this business.” He replied, “ The will of the Lord 
 be done!” From this time, he behaved with the greatest caution towards 
 her, and avoided every thing that tended to continue the intimacy, though 
 he easily perceived what pain this change in his conduct gave her, as it 
 did also to himself. 
 
 Soon after this, one of those ladies already mentioned in this narra¬ 
 tive, came to him, and related, under a promise of secrecy, what I have 
 
 * Dr. Whitehead affirms, “ he did intend to marry her, and was not a little pained when 
 she broke .off the connexion.” I know that she ultimately broke it off; but I know also 
 that he did not at any time determine on marriage. I had the whole account from him¬ 
 self ; and I do not know that he ever told it to any other person. 
 
THE REV. JOHN WESLEY. 
 
 183 
 
 now declared concerning the hitherto mysterious part of this event; 
 adding these words, “ Sir, I had no rest till I resolved to tell you the 
 whole affair. I have myself been urged to that behaviour towards you* 
 which I am now ashamed to mention .” 
 
 Duri ng the voyage from England, Mrs. W., already noted, was ex¬ 
 tremely ill with sea-sickness, so that Mr. Oglethorpe gave her the use 
 of his cabin and bed, which Mr. Samuel Wesley mentions in one of his 
 letters as an act of great kindness. One morning she issued from her 
 retirement in a state of apparent distraction Mr. J. Wesley, who had 
 taken much pains to impress her mind with religious truth, strove to calm 
 the tempest in her soul, and exhorted her to pray. She exclaimed, 
 u Pray! I cannot pray : God has cast me off.” He replied, “ Madam, 
 you must pray.” She again cried out, “ I cannot pray ! I cannot pray ! 
 I am lost.” When we consider what companions the pious brothers 
 had in their voyage, and the characters of those who were chiefly to form 
 the infant colony, can we wonder at any thing that happened ? 
 
 She prefaced the communication which she afterwards made to Mr. 
 Wesfey with observing, “ Sir, it is said, a woman cannot keep the secret 
 of another.—It is strange, however, Hhat I cannot keep my own ; but I 
 really cannot.” It is no wonder that the General should say to Mr. C. 
 Wesley, that “ he had taken pains to satisfy his brother, but in vain.” 
 Mr. Wesley knew too much, and had a mind too well disposed, to be 
 easily satisfied. But he still hoped for his friend, knowing the state of 
 his mind, and the impossibility of his having power over sin while in 
 that state. He also informed me, (and the record is before me in his 
 MSS.,) that one of those ladies, (I am not sure which,) desired a private 
 interview with him ; and, after accusing him of having betrayed her, she 
 attempted to stab him with a pair of long sharp scissors which she had 
 concealed. But he caught her wrist, and after a great struggle, pre¬ 
 vented her design. 
 
 Mr. Wesley kept his word, and cautiously avoided and concealed 
 every thing, which could bring any inconvenience on this unhappy 
 woman. He could not however behave to the General as he had for¬ 
 merly done. One day he dropped some expressions which made the 
 General change his colour, and discover much agitation of mind. How¬ 
 ever, on recovering himself, he replied, in a very significant manner, 
 “ You observed yesterday the company of Indians that came into the 
 town. The fellow that marched at their head, with his face marked 
 with red paint, will shoot any man in this colony for a bottle of rum !” 
 Mr. Wesley did not think it proper to reply : but, to show how little he 
 regarded the menace, he took a book out of his pocket, and beginning 
 to read, walked slowly towards his own house. 
 
 The next morning as he was reading with his back to the window, 
 he suddenly found his light obstructed ; and turning round, he perceived 
 the Indian standing at the window.* He immediately stepped to the 
 door, invited him to walk in, and spread before him the best food that 
 the house afforded. And as he had learned some words of the Indian 
 language, he cheerfully requested him to eat. The Indian for some 
 time surveyed him from head to foot with great attention ; then throw¬ 
 ing down his gun, he seized him in his arms, and kissed him with 
 the greatest eagerness. He then ate heartily, and departed after ano- 
 *■ The Indian was evidently sent to intimidate him. 
 
184 
 
 THE LIFE OF 
 
 ther warm embrace, and with every appearance of the highest satisfac¬ 
 tion. 
 
 The General soon after this sailed for Europe. But one of the last 
 charges which he gave, and that in the presence of several persons, was, 
 u Causton, whatever you do, take heed, if you regard my favour, that 
 you do not quarrel with Mr. Wesley.”* 
 
 The wound which Mr. Wesley had received still festered in his mind. 
 He remarks in his Journal, Feb. 5, 1737 : “ One of the most remarka¬ 
 ble dispensations of Providence towards me, which I have yet known, 
 began to show itself this day. For many days after, I could not at all 
 judge which way the scale would turn; nor was it fully determined till 
 March 4th, on which day God commanded me to pull out my right eye ; 
 and by his grace I determined so to do : But being slack in the execu^ 
 tion, on Saturday, March 12, God being very merciful to me, my friend 
 performed what I could not.f 
 
 “ I have often thought, one of the most difficult commands that ever 
 was given, was that given to Ezekiel concerning his wife. But the diffi¬ 
 culty of obeying such a direction, appeared to me now more than ever be¬ 
 fore. When, considering the character I bore, I could not but perceive, 
 that the word of the Lord was come to me likewise, saying, 1 Son of man , 
 behold I take away from thee the desire of thine eyes with a stroke; yet 
 neither shalt thou mourn , nor weep , neither shall thy tears run down. 9 99 
 
 Feb. 24. It was agreed that Mr. Ingham should sail for England, and 
 endeavour, if it should please God, to bring over some of their friends to 
 strengthen their hands in his work. By him Mr. Wesley wrote to Mr. 
 Oglethorpe ; and this letter shows both his zeal and entire openness of 
 heart, in pursuing and inculcating, without fear, what he deemed most ex¬ 
 cellent. It is as follows : “ Sir, you apprehended strong opposition before 
 you went hence; and, unless we are misinformed, you have found it. 
 Yesterday morning, I read a letter from London, wherein it was assert¬ 
 ed, that Sir Robert had turned against you ; that the Parliament was 
 resolved to make a severe scrutiny into all that has been transacted 
 here ; that the cry of the nation ran the same way ; and that even the 
 Trustees were so far from acknowledging the service you have done, 
 that they had protested your bills, and charged you with misapplying 
 the moneys you had received, and with gross mismanagement of the 
 power wherewith you was intrusted.—Whether these things are so, 
 or no, I know not; for it is ill depending on a single evidence. But 
 this I know, that if your scheme was drawn (which I shall not easily 
 believe) from that first-born of hell, Nicholas Machiavel,{ as sure as 
 
 * Many years after this, General Oglethorpe met Mr. Wesley at the house of his brother 
 Charles in London. And as soon as he entered the room, the General, in the presence of 
 a very numerous company, advanced, and bowing down, kissed his hand. 
 
 f This relates to Miss Sophy’s being addressed by a Mr. Williamson, to whom she was 
 afterwards married. 
 
 t Nicholas Machiavel was born of a distinguished family at Florence. Of all his writings, 
 a political treatise entitled the “ Prince,” has made the greatest noise in the world. Mr. 
 Wesley speaks thus of it: If all the other doctrines of devils which have been committed to 
 writing since letters were in the world, were collected together in one volume, it would fall 
 short of this: And that should a prince form himself by this book, so calmly recommend¬ 
 ing hypocrisy, treachery, lying, robbery, oppression, adultery, whoredom, and murder of all 
 kinds; Domitian or Nero would be an angel of light compared with that man.” The world 
 is not agreed as to the motive of this work; some thinking he meant to recommend tyran¬ 
 nical maxims; others, that he only delineated them to excite abhorrence. Harrington con¬ 
 siders Machiavel as a superior genius, and as the most excellent writer on politics and 
 government that ever appeared. Some have said, his greatest fault was, that he told the 
 
THE REV. JOHN WESLEY. 
 
 185 
 
 there is a God that governs the earth, he will confound both it and you. 
 If, on the contrary, (as I shall hope, till strong proof appear,) your heart 
 was right before God ; that it was your real design to promote the glory 
 of God, by promoting peace and love among men ; let not your heart 
 be troubled : the God whom you serve is able to deliver you. Perhaps 
 in some things you have shown you are but a man : Perhaps I myself 
 may have a little to complain of: But O what a train of benefits have I 
 received, to lay in the balance against it! I bless God that ever you 
 was bom. I acknowledge his exceeding mercy, in casting me into your 
 hands. I own your generous kindness all the time we were at sea: I 
 am indebted to you for a thousand favours here : Why then, the least 
 I can say is, though all men should revile you, yet, (if God shall strength¬ 
 en me,) will not I: Yea, were it not for the poor creatures, whom you 
 have as yet but half redeemed from their complicated misery, I could 
 almost wish that you were forsaken of all; that you might clearly see 
 the difference between men of honour , and those who are, in the very 
 lowest rank, the followers of Christ Jesus. 
 
 “ 0 ! where is the God of Elijah ? Stir up thy strength and come and 
 help him ! If the desire of his heart be to thy name, let all his enemies 
 flee before him ! Art Thou not He who hast made him a father to the 
 fatherless, a mighty deliverer to the oppressed ! Hast Thou not given 
 him to be feet to the lame, hands to the helpless, eyes to the blind ? 
 Hath he ever withheld his bread from the hungry, or hid his soul from 
 his own flesh? Then, whatever thou withholdest from him, O thou 
 Lover of men, satisfy his soul with thy likeness ; renew his heart in 
 the whole image of thy Christ; purge his spirit from self-will, pride, 
 vanity, and fill it with faith and love, gentleness and long-suffering. 
 Let no guile ever be found in his mouth ; no injustice in his hands !— 
 And among all your labours of love, it becomes me earnestly to entreat 
 Him, that He will not forget those you have gone through for, 
 
 “ Sir, 
 
 “ Your obliged and obedient servant, 
 
 “ John Wesley. 1 ’ 
 
 The attentive reader will see in this letter the spirit of the man, whose 
 “ love many waters could not quench ,” and who never forgot the smallest 
 benefit. His whole eventful life w r as of this complexion. 
 
 By Mr. Ingham, he also wrote to Dr. Bray’s associates, who had sent 
 a parochial library to Savannah.* It was expected of the ministers who 
 received these libraries, that they should send an account to their bene¬ 
 factors, of the method they used in catechising the children, and in¬ 
 structing the youth of their respective parishes. That part of his letter 
 was as follows ;—“ Our general method of catechising is this ; a young 
 gentleman who came with me, teaches between thirty and forty children, 
 
 world what bad princes did, not what they ought to do; and that his principles, though 
 daily condemned, are daily put in practice. It has also been said, that he took his politi¬ 
 cal maxims from the government of the Popes. One thing is however clear, that he wrote 
 utterly without, and indeed against God. He died in 1530. 
 
 *Dr. Thomas Bray was bom at Marton, in Shropshire, in the year 1G56, and educated 
 at Oxford. He was at length presented to the vicarage of Over-Whitacre, in Warwick¬ 
 shire; and in 1690, to the rectory of Sheldon, where he composed his Catechetical Lectures, 
 which procured him such reputation, that Dr. Compton, Bishop of London, selected him 
 hs a proper person to model tho infant church of Maryland; and for that purpose he was 
 Invested with the office of Commissarv. 
 
186 
 
 THE LIFE OF 
 
 to read, write, and cast accounts. Before school in.the morning, and 
 after school in the afternoon, he catechises the lowest class, and endea¬ 
 vours to fix something of what was said in their understandings as well 
 as in their memories. In the evening he instructs the larger children. 
 On Saturday in the afternoon, I catechise them all. The same I do 
 on Sunday before the evening service : And in the. church immediately 
 after the second lesson, a select number of them having repeated the 
 catechism, and been examined in some part of it, I endeavour to explain 
 at large, and enforce that part, both on them and the congregation. 
 
 “ Some time after the evening service, as many of my parishioners 
 as desire it, meet at my house, (as they do also on Wednesday evening,) 
 and spend about an hour in prayer, singing, and mutual exhortation. A 
 smaller number, mostly those who design to communicate the next day, 
 meet here on Saturday evening; and a few of these come to me on the 
 other evenings, and pass half an hour in the same employment. ,, 
 
 March 4.—Mr. Wesley wrote to the Trustees for Georgia, giving 
 them an account of his expenses from March 1, 1736, to March 1, 1737, 
 which, deducting extraordinary expenses, for repairing the parsonage- 
 house, journeys to Frederica, &c, amounted for himself and Mr. Dela- 
 motte, to forty-four pounds four shillings and four pence. At the same 
 time he accepted of the fifty pounds a year, sent by the Society for his 
 maintenance, which, however, was in a manner forced upon him, as he 
 had formed a resolution not to accept of it, saying his Fellowship was 
 sufficient for him.* On this occasion his brother Samuel expostulated 
 with him, and showed him, that, by refusing it, he might injure those 
 who should come after him : And if he did not want it for himself, he 
 might give it away in such a manner as he thought proper. He at length 
 yielded to the solicitations of the Society, and the advice of his friends. 
 
 This day, it appears, the intimacy between Mr. Wesley and Miss 
 Sophy, was finally broken off; and he refers to this circumstance in 
 the following paragraph in his printed Journal: “ From the direction I 
 received from God this day, touching an affair of the last importance, 
 I cannot but observe, as I have done many times before, the entire 
 mistake of many good men, who assert, ‘that God will not answer 
 your prayer unless your heart be wholly resigned to his will.’ My heart 
 was not wholly resigned to his will; therefore I durst not depend on 
 my own judgment: And for this very reason, I cried to him the more 
 earnestly, to supply what was wanting in me. And I know, and am 
 assured, that he heard my voice, and did send forth his light and his 
 truth.” 
 
 He proceeds in his private Journal, in reference to the same affair. 
 “ March 7.—When I walked with Mr. Causton to his country-lot, I 
 plainly felt, that had God given me such a retirement, with the compa¬ 
 nion I desired, I should have forgot the work for which I was born, and 
 have set up my rest in this world. March 8.—Miss Sophy engaged 
 herself to Mr. Williamson,—and on Saturday, the 12th, they were mar¬ 
 ried at Purrysburgh: This being the day which completed the year 
 from my first speaking to her. What thou doest, O God, I know not 
 now ; but I 'shall know hereafter.” He wrote on this occasion to his 
 
 * He thought differently afterwards. He did not think that either Mr. Fletcher, or Mr. 
 Perronet, did well in not claiming their dues, as it tended to injure their successors. This 
 also 1 know from himself. | ^ 
 
THE liEV. JOHN WESLEi'. 
 
 187 
 
 brother Samuel, who tells him in his answer, “ I am sorry you are dis¬ 
 appointed in one match, because you are very unlikely to find another.” 
 He felt much ; but I must repeat, that he never did allow himself to 
 determine on marriage. If he had, he would not have referred the ques¬ 
 tion to the Moravian Brethren. He fully told me his mind, and added, 
 " If I had been allowed to follow my own inclinations, it is highly proba¬ 
 ble you would never have seen me The Lord ordered it better.” It 
 was not long, however, before he saw sufficient cause to be thankful, 
 that Providence had not permitted him to choose for himself. He had 
 frequent occasions of discovering, that Mrs. Williamson was not that 
 strictly religious character which he had supposed. On one of these 
 occasions, near three months after her marriage, he writes thus, “ God 
 has showed me yet more of the greatness of my deliverance, by open¬ 
 ing to me a new and unexpected scene of Miss Sophy’s dissimulation. 
 0 never give me over to my own heart’s desires ; nor let uae follow my 
 own imaginations!” The trial through which Mr. Wesley now passed, 
 gave him a more perfect knowledge of his own heart, and of human 
 nature in general, than he had before acquired. He still pursued his 
 labours with unremitting diligence, and observed the greatest punctual¬ 
 ity in answering the letters from his friends. 
 
 March 29, 1737.—He wrote to Mrs. Chapman, a religious acquaint¬ 
 ance in England, with whom he held a correspondence. This letter 
 will fully show his views of the happy religion of Christ. “ True friend¬ 
 ship,” says he, “ is doubtless stronger than death, else yours could 
 never have subsisted still, in spite of all opposition, and even after thou¬ 
 sands of miles are interposed between us. In the last proof you gave 
 of it, there are a few things which I think it lies on me to mention : 
 As to the rest, my brother is the proper person to clear them up, as I 
 suppose he has done long ago. 
 
 “ You seem to apprehend, that I believe religion to be inconsistent 
 with cheerfulness, and with a sociable friendly temper. So far from it, 
 that I am convinced, as true religion or holiness cannot be without 
 cheerfulness, so steady cheerfulness, on the other hand, cannot be with¬ 
 out holiness or true religion. And I am equally convinced, that religion 
 has nothing sour, austere, unsociable, unfriendly in it: but on the con 
 trary, implies the most winning sweetness, the most amiable softness* 
 and gentleness. Are you for having as much cheerfulness as you can ? 
 So am I. Ho you endeavour to keep alive your taste for all the truly 
 innocent pleasures of life ? So do I likewise. Do you refuse no pleasure, 
 but what is a hinderance to some greater good, or has a tendency to 
 some evil 1 It is my very rule: And I know no other, by which a 
 Sincere reasonable Christian can be guided. In particular, I pursue 
 this rule in eating, which I seldom do without much pleasure. And this 
 I know is the will of God concerning me , that I should enjoy every 
 pleasure, that leads to my taking pleasure in him; and in such a 
 measure as most leads to it. I know that, as to every action which is 
 naturally pleasing, it is his will that it should be so : Therefore in taking 
 that pleasure so far as it tends to this end, (of taking pleasure in God,) 
 I do his will. Though therefore that pleasure be in some sense distinct 
 
 Softness is an equivocal term : But Mr. Wesley does not here mean effeminacy, which 
 the Christian religion forbids, and which he always discouraged both by his words and 
 actions. He uses the word as equivalent with benignity 
 
THE LIEE OF 
 
 188 
 
 from the love of God, yet is the taking of it by no means distinct from 
 his will. No; you say yourself, ‘ It is his will I should take it.’ And 
 here indeed is the hinge of the question, which I had once occasion to 
 state in a letter to you ; and more largely in a sermon on the love of 
 God. If you will read over those, I believe you will find, you differ 
 from Mr. Law and me, in words only. You say, the pleasures you 
 plead for are distinct from the love of God, as the cause from the effect. 
 Why then they tend to it; and those which are only thus distinct from 
 it, no one excepts against. The whole of what he affirms, and that 
 not on the authority of men, but from the words and example of God 
 incarnate, is, there is one thing needful, to do the will of God, and his 
 will is our sanctification ; our renewal in the image of God, in faith and 
 love, in all holiness and happiness. On this we are to fix our single 
 eye, at all times, and in all places: For so did our Lord. This one 
 thing we are, to do ; for so did our fellow servant Paul, after his exam¬ 
 ple, 4 Whether ive eat or drink , or whatsoever we do, we are to do all to 
 the glory of GodS In other words, we are to do nothing but what, 
 directly or indirectly, leads to our holiness, which is his glory; and to 
 do every such thing with this design, and in such a measure as may 
 most promote it. 
 
 “ I am not mad, my dear friend, for asserting these to be the words 
 of truth and soberness ; neither are any of those, either in England or 
 here, who have hitherto attempted to follow me. I am and must be an 
 example to my flock ; not indeed, in my prudential rules, but, in some 
 measure, (if giving God the glory, I may dare to say so,) in my spirit, 
 and life, and conversation. Yet all of them are, in your sense of the 
 word, unlearned, and most of them of low understanding; and still not 
 one of them has been as yet entangled in any case of conscience, which 
 was not solved.* And as to the nice distinctions you speak of, it is 
 you, my friend, it is the wise, the learned, the disputers of this world, 
 who are lost in them, and bewildered more and more, the more they 
 strive to extricate themselves. We have no need of nice distinctions, 
 for I exhort all—dispute with none. I feed my brethren in Christ, as 
 he giveth me power, with the pure unmixed milk of his word. And those 
 who are as little children receive it, not as the word of man, but as 
 the word of God. Some grow thereby, and advance apace in peace 
 and holiness: They grieve, it is true, for those who did run well, but 
 are now turned back; and they fear for themselves, lest they also be 
 tempted; yet, through the mercy of God, they despair not, but have 
 still a good hope that they shall endure to the end. Not that this hope 
 has any resemblance to enthusiasm, which is a hope to attain the end 
 without the means ; this they know is impossible, and therefore ground 
 their hope on a constant careful use of all the means. And, if they 
 keep in this way, with lowliness, patience, and meekness of resignation, 
 they cannot carry the principle of pressing towards perfection too far. 
 O may you and I carry it far enough! Be fervent in spirit! Rejoice 
 evermore! Pray without ceasing! In every thing give thanks ! Do every 
 thing in the name of the Lord Jesus! Abound more and more in all 
 
 * Small knowledge they had, and needed no more: 
 
 Not many could read, but all could adore: 
 
 No aid from the college or school they received; 
 
 Content with His knowledge in whom they believed. 
 
 Charles Wesley on the Primitive Christians. 
 
THE REV. JOHN WESLEY. 
 
 189 
 
 holiness, and in zeal for every good word and work!”—This was the 
 Christian perfection which Mr. Wesley preached from first to last; hut 
 he attained to clearer views of the way of obtaining it—viz. by faith , 
 All the particular graces above mentioned are the fruits of faith made 
 perfect , and working by love . 
 
 Before Mr. Wesley left Frederica, in January, 1737, where his bro¬ 
 ther had suffered so much, and where the opposition of some ill-minded 
 and desperate persons rose to a degree of violence hardly credible, so 
 that his life was in danger several times ; the worst constructions, which 
 malignity itself could invent, were put upon his actions, and reported as 
 facts. It even seems, that the giving away his own private income in 
 acts of charity, was construed into embezzlement of the society’s 
 money. Mr. Wesley did not doubt but men capable of such baseness 
 would represent the matter in this light to the Trustees. He, therefore, 
 wrote to them on the subject, and received the following answer from 
 Dr. Burton; which, as it shows the confidence the Trustees had in his 
 uprightness and integrity, and their approbation of his conduct, I shall 
 insert. 
 
 “ Georgia Office, June 15 th, 1737. 
 
 “ Dear Sir, —I communicated your letter to the board this morning. 
 We are surprised at your apprehensions of being charged with the 
 imputation of having embezzled any public or private moneys, I can¬ 
 not learn any ground for even suspicion of any thing of this kind. We 
 never heard of any accusation; but, on the contrary, are persuaded both 
 of your frugality and honesty. We beg you not to give weight to re¬ 
 ports or private insinuations. The Trustees have a high esteem of your 
 good services, and, on all occasions will give farther encouragement; 
 and would not have the express mention of the fifty pounds, (in lieu of 
 the same sum, formerly advanced by the Society for Propagation ,) so 
 understood, as not to admit of enlargement upon proper occasions. I am 
 ordered by all the members present to acquaint you of this, and to give 
 you assurance of their approbation of your conduct, and readiness to 
 assist you. The V. Prov. of Eton has given you ten pounds, for your 
 private use, and doing works of charity. I have desired Mr. Oglethorpe 
 to convey this to you in a private way. Mr. Whitefield will shortly, and 
 by the next convenient opportunity, go over to Georgia. There are 
 three hundred acres granted to the church in Frederica. Be not dis¬ 
 couraged by any hasty insinuations; but hope the best while many 
 labour for the best. In good time, matters will bear a better face. God 
 strengthen your hands, and give efficacy to your honest endeavours! 
 In a former letter I spoke my mind at large to you concerning many 
 particulars. I am, in much haste at present, 
 
 “ Your affectionate friend, 
 
 “ J. Burton, 
 
 “ P. S. My Lord Egmont gives his respects and kind wishes, and 
 begs you not to be discouraged. 
 
 Mr. Causton, the chief magistrate of Savannah, had hitherto not only 
 shown a decent civility towards Mr. Wesley, but even a friendly regard 
 for him. This regard seemed to have increased during a fever he had 
 in the end of June, in which Mr. Wesley attended him every day. 
 
 But, about this time, he saw it to be his duty to mention to Mrs. Wib 
 Vot. I. 25 
 
150 
 
 THE LIFE OF 
 
 liamson those things which he thought improvable in her behaviour. At 
 this, she appeared extremely angry, saying, she did not expect such 
 usage from him. He consulted his friend Mr. Spangenberg, on this 
 occasion, to whom he engaged that, God being his helper, he would 
 behave to all, rich or poor, friends or enemies, without respect of persons. 
 
 August 7.—Mr. Wesley, having spoken to her in vain, repelled Mrs. 
 Williamson from the holy communion, for the reasons specified in his 
 letter of the 5th of July, as well as for not giving him notice of her de¬ 
 sign to communicate, after having discontinued it for some time. On 
 the 9th, a warrant having been issued and served upon him, he was 
 carried before the Recorder and Magistrates. Mr. Williamson’s charge 
 was—1. That Mr. Wesley had defamed his wife. 2. That he had 
 causelessly repelled her from the holy communion*—The first charge 
 Mr. Wesley denied ; and the second being purely ecclesiastical, he 
 would not acknowledge the magistrates’ power to interrogate him con¬ 
 cerning it. He was told, that he must, however, appear at the next 
 Court holden for Savannah. In the mean time, Mr. Causton, having 
 now become Mr. Wesley’s bitter enemy, required him to assign his 
 reasons in writing for repelling his niece. This he accordingly did, by 
 producing the following letter, written to Mrs. Williamson; “ At Mr. 
 Causton’s request I write once more. The rules whereby I proceed 
 are these : So many as intend to partake of the holy communion , shall 
 signify their names to the Curate, at least some time the day before . 
 This you did not do. 
 
 “ Jind if any of these have done any wrong to his neighbour by word 
 or deedy so that the congregation be thereby offended, the Curate shall 
 advertise him, that in any wise he presume not to come to the Lord’s 
 table, until he hath openly declared himself to have truly repented. 
 
 “ If you offer yourself at the Lord’s table on Sunday, I will advertise 
 you, as I have done more than once, wherein you have done wrong; 
 and when you have openly declared yourself to have truly repented, I will 
 administer to you the mysteries of God.” 
 
 On the 12th of August and the following days, Mr. Causton read to 
 as many as he conveniently could, all the letters Mr. W esley had written 
 to himself or Miss Sophy from the beginning of their acquaintance ; not, 
 indeed, throughout, but selecting certain passages, which might, being 
 detached from the rest, and aided by a comment which he supplied, 
 make an impression to Mr. Wesley’s disadvantage.—While Mr. Caus¬ 
 ton was thus employed, the rest of the family were assiduous in their 
 endeavours to convince all to whom they spake, that Mr. Wesley had 
 repelled Mrs. Williamson from the communion out of revenge, because 
 she had refused to marry him. “ I sat still at home,” says Mr. Wesley, 
 “ and, I thank God, easy, having committed my cause to Him ; and 
 remembering his word, ‘ Blessed is the man that endureth temptation; 
 for when he is tried , he shall receive the crown of life which the Lord 
 hath promised to them that love him.’ I was at first afraid, that those 
 who were weak in the faith would be turned out of the way, at least so far 
 as to neglect the public worship, by attending which they were likely to 
 suffer in their temporal concerns. But I feared where no fear was : God 
 took care of this likewise, insomuch that on Sunday, the 14th, more were 
 present at the morning prayers, than had been for some months before. 
 Many of them observed those words in the first lesson, 6 Set JYaboth on 
 
THE REV. JOHN WESLEY. 
 
 191 
 
 high among the people; and set two men , sons of Belial , before him , to 
 bear witness against him. 1 No less remarkable were those in the evening 
 lesson, * I hate him , for he doth not prophesy good concerning me, but 
 evil. 1 0 may I ever be able to say with Micaiah, ‘ What the Lordsaiih 
 unto me that ivill I speak ;’ and that, though I too should be put into 
 prison, and fed there ‘ with bread of affliction and with water of afflic¬ 
 tion. 1 11 
 
 August 16. At the request of several of the communicants, he drew 
 up a short relation of the case, and read it after the evening prayers in 
 the open congregation. And this evening, as Mr. Wesley supposed, 
 Mrs. Williamson was prevailed upon to swear to, and sign, a paper con¬ 
 taining many assertions and insinuations injurious to his character.— 
 During the whole of this week, Mr. Causton was employed in preparing 
 those who were to form the Grand Jury at the next Court-day. He 
 was talking with some or other of them day and night: His table was 
 free to all: Old misunderstandings were forgotten, and nothing was 
 too much to be done for them or promised to them. Monday, the 22d, 
 the Court was formed, and forty-four Jurors were sworn in, instead of 
 fifteen, to be a Grand Jury to find the bills. This was done by Mr. 
 Causton, who hereby showed his skill in the management of a contro¬ 
 versy like this. He knew well, that numbers would add weight to every 
 thing they transacted, and induce them to take bolder steps, than a few 
 would venture upon. To this Grand Jury he gave a long and earnest 
 charge, to beware of spiritual tyranny , and to oppose the new illegal 
 authority , which was usurped over their consciences . Mrs. Williamson’s 
 affidavit was read ; and he then delivered to them a paper, entitled u A 
 
 List of Grievances, presented by the Grand Jury for Savannah, this- 
 
 day of August, 1737.” In the afternoon Mrs. Williamson was exami¬ 
 ned, who acknowledged that she had no objections to make against Mr. 
 Wesley’s conduct before her marriage. The next day Mr. and after¬ 
 ward Sirs. Causton were also examined. The latter confessed, that it 
 was by her request Mr. Wesley had written to Mrs. Williamson on the 
 oth of July ; and Mr. Causton declared, that if Mr. Wesley had asked 
 his consent to have married his niece, he should not have refused it.* 
 —The Grand Jury continued to examine these ecclesiastical grievan¬ 
 ces, which occasioned warm debates, till Thursday; when Mr. Causton, 
 being informed they were entered on matters beyond his instructions, 
 went to them, and behaved in such a manner, that he turned forty-two 
 out of the forty-four into a fixed resolution to inquire into his whole 
 behaviour. They immediately entered on that business, and continued 
 examining witnesses all day on Friday. On Saturday, Mr. Causton 
 finding all his efforts to stop them ineffectual, adjourned the Court till 
 Thursday, the 1st of September, and spared no pains, in the mean time, 
 to bring them to another mind. 
 
 September 1.—Mr. Causton so far prevailed, that the majority of the 
 Grand Jury returned the list of grievances to the Court, (in some par¬ 
 ticulars altered,) under the form of two presentments, containing ten 
 bills, only two of which related to the affair of Mrs. Williamson; and 
 only one of these was cognizable by that Court, the rest being merely 
 ecclesiastical. 
 
 September 2.—Mr. Wesley addressed the Court to this effect: “ As 
 
 * But the attachment never came to that. 
 
192 
 
 THE LIFE OF 
 
 to nine of the ten indictments against me, I know this Court can take 
 no cognizance of them; they being matters of an ecclesiastical nature, 
 and this not an ecclesiastical Court. But the tenth, concerning my 
 speaking and writing to Mrs. Williamson, is of a secular nature; and 
 this, therefore, I desire may be tried here, where the facts complained of 
 were committed.” Little answer was made, and that purely evasive. 
 
 In the afternoon he moved the Court again, for an immediate trial at 
 Savannah; adding, “ That those who are offended may clearly see 
 whether I have done any wrong to any one; or whether I have not 
 rather deserved the thanks of Mrs. Williamson, Mr. Causton, and of 
 the whole family.” Mr. Causton’s answer was full of civility and respect. 
 He observed, “ Perhaps things would not have been carried so far, had 
 you not said, you believed if Mr. Causton appeared, the people would 
 tear him in pieces ; not so much out of love to you, as out of hatred to 
 him for his abominable practices.” v 
 
 If is hardly possible to believe that Mr. Wesley spoke thus. He had 
 views of religion that would not suffer him to do so. But we too often 
 find in disputes, that the constructions of others on what has been said, 
 are reported as the very words which have been spoken. Mr. Causton 
 sufficiently discovered the motives that influenced his conduct in this 
 business. 
 
 Twelve of the grand jurors now drew up a protest against the pro¬ 
 ceedings of the majority, to be immediately sent to the Trustees in Eng¬ 
 land. In this paper they gave such clear and satisfactory reasons, 
 under eveny bill, for their dissent from the majority, as effectually did 
 away all just ground of complaint against Mr. Wesley, on the subjects 
 of the prosecution ;—but as Mr. and Mrs. Williamson intended to pro¬ 
 ceed to England in the first ship that should sail, some of Mr. Wesley’s 
 friends thought he ought to go likewise ; chiefly to prevent or remove 
 the bad impressions, which misrepresentations and ill-natured report 
 might make on the Trustees and others, interested in the welfare of the 
 colony. But, September 10th, he observes, “ I laid aside the thoughts 
 of going to England; thinking it more suitable to my calling, still to 
 commit my cause to God, and not to be in haste to justify myself: only, 
 s to be always ready to give to any one that should ask me , a reason of 
 the hope that is in me. 1 ” 
 
 Very different, however, were the spirit and the proceedings of the 
 magistrates of Savannah. They sent the affidavit they had procured, 
 ancf the two presentments of the grand jury, to be inserted in the news¬ 
 papers in different parts of America. The only purpose this could 
 answer was, to injure Mr. Wesley in the opinion of a large body of 
 people, who could not easily come at a true knowledge of the case. 
 That these advertisements might make a deeper impression on the 
 minds of the multitude, the pomp of legal form was preserved ; the 
 following words being added at the end of each bill, “ Contrary to 
 THE PEACE OF OUR SOVEREIGN LORD THE KlNG, HIS CROWN AND 
 Dignity.” Persons of discernment saw through the artifice, and in 
 the end of September, Mr. Wesley received a letter from a gentleman 
 of considerable station and learning in Charleston, in which are the 
 following observations. “Iam much concerned at some reports and 
 papers concerning you from Georgia. The papers contain some affi¬ 
 davits made against you by one Mrs. Williamson; and a parcel of stuff 
 
THE REV. JOHN WESLEY. 
 
 im 
 
 called presentments of you by the grand jury, for matters chiefly of your 
 mere office as a clergyman. Has our Sovereign Lord the King given 
 the temporal courts in Georgia ecclesiastical jurisdiction? If he has 
 not, then sure I am, that, whatever your failings in your office may be, 
 a grand jury’s presentments of them, being repugnant to the funda¬ 
 mental laws and constitution of England, is a plain 4 breach of his peace/ 
 and an open insult on ‘ his Crown and Dignity for which they them¬ 
 selves ought to be presented, if they have not incurred a premunire .* 
 The presentments, (a sad pack of nonsense,) I have seen; but not the 
 affidavits. They were both designed to have been published in our 
 Gazette, but our friends here have hitherto prevented it.—I shall be 
 glad to have some light from yourself into these matters, and wherewith 
 to oppose the reports industriously spread here to your disadvantage $ 
 meantime, I remain, your most obedient humble servant, 
 
 “ S. Garden.” 
 
 Mr. Wesley also received some consolatory letters from those of his 
 friends, to whom he had represented his situation. A letter of this kind, 
 from Dr. Cutler, a clergyman at Boston, contains some thoughts not 
 very commonly to be met with ; and I think it, therefore, worthy of a 
 place here. It is dated the twenty-second of October. “ I am sorry, 
 sir,” says he, “for the clouds hanging over your mind respecting your 
 undertaking and situation; but hope God will give a happy increase to 
 that good seed you have planted and watered, according to his will. The 
 best of men, in all ages, have failed in the success of their labour; and 
 there will ever be found too many enemies to the cross of Christ; for 
 earth will not be heaven. This reminds us of that happy place, where 
 we shall not see and be grieved for transgressors; and where, for our 
 well-meant labours, our judgment is with the Lord, and our reward with 
 our God. And you well know, sir, that, under the saddest appearances, 
 we may have some share in the consolations which God gave Elijah: 
 and may trust in him, that there is some wickedness we repress or pre* 
 vent; some goodness by our means, weak and unworthy as we are, 
 beginning and increasing in the hearts of men, at present; perhaps like 
 a grain of mustard-seed, that in God’s time may put forth, and spread, 
 and flourish : and that if the world seems not the better for us, it might 
 be worse without us. Our low opinion of ourselves is a preparative to 
 these successes; and so the modest and great Apostle found it. 
 
 “ No doubt, sir, you have temptations where you are, nor is there any 
 retreat from them ; they hint to us the care we must take, and the 
 promises we must apply to; and ‘ blessed is the man that endureth 
 temptation .’ 
 
 “ I rejoice in the good character you give, which I believe you well 
 bestow, of Mr. Whitefield, who is coming to you—but I question not 
 but his labours will be better joined with, than supersede yours ; and 
 even his, and all our sufficiency and efficiency is of God. 
 
 “ It is the least we can do to pray for one another; and if God will 
 hear me, a great sinner, it will strengthen your interest in him. I re¬ 
 commend myself to a share in your prayers, for his pardon, acceptance, 
 and assistance ; and beg that my family may not be forgotten by you.” 
 
 Mr. Wesley, in the midst of this storm, kept up by the arts of his 
 * To incur a premunire, is to be liable to imprisonment and loss of goods. 
 
THE LITE OF 
 
 194 
 
 avowed enemies, without a shilling in his pocket, and three thousand 
 miles from home, possessed his soul in peace, and pursued his labours 
 with the same unremitting diligence, as if he had enjoyed the greatest 
 tranquillity and ease. 
 
 October 30.—He gives us an account of his labours on the Lord’s 
 day. “ The English service lasted from five till half an hour past six. 
 The Italian (with a few Vaudois,) began at nine. The second service 
 for the English, including the sermon and the holy Communion^ con¬ 
 tinued from half an hour past ten, till about half an hour past twelve. 
 The French service began at one. At two I catechised the children. 
 About three began the English service. After this was ended, I joined 
 with as many as my large room would hold, in reading prayer and sing¬ 
 ing. And about six the service of the Germans began ; at which I was 
 glad to be present, not as a teacher, but as a learner.” 
 
 November 1.—He received a temporary relief from his pressing 
 wants. “Col. Stephens,” says he, “arrived, by whom I received a 
 benefaction of ten pounds sterling ;* after having been for several months 
 without one shilling in the house, but not without peace, health, and 
 contentment.” 
 
 November 3.—He attended the court holden on that day; and again 
 at the court held on the twenty-third; urging an immediate hearing of 
 his case, that he might have an opportunity of answering the charges 
 alleged against him. But this the magistrates refused, and at the same 
 time countenanced every report to his disadvantage ; whether it were a 
 mere invention, or founded on a malicious construction of any thing he 
 did or said. Mr. Wesley perceiving that he had not the most distant 
 prospect of obtaining justice, that he was in a place where those in 
 power were combined together to oppress him, and could any day pro¬ 
 cure evidence, (as experience had shown,) of words he had never spo¬ 
 ken, and of actions he had never done ; being disappointed too, in the 
 primary object of his mission, preaching to the Indians ; he consulted 
 with his friends what he ought to do ; who were of opinion with him, 
 that by these circumstances Providence did now call him to leave Sa¬ 
 vannah. The next day he called on Mr. Causton, and told him he 
 designed to set out for England immediately. Nov. 24, he put up the 
 following advertisement in the great square, and quietly prepared for his 
 journey. 
 
 “Whereas John Wesley designs shortly to set out for England, 
 This is to desire those who have borrowed any books of him, to 
 return them as soon as they conveniently can, to 
 
 “ John Wesley.” 
 
 This indeed was an event which the magistrates most ardently wished 
 to take place, and to which all their proceedings had been directed. It 
 is no objection to this opinion, that they published an order to prohibit 
 him from leaving the province. It is manifest, that they had no* inten¬ 
 tion of bringing the matter to a fair hearing, and of giving it a legal de¬ 
 cision. Tney knew well, that the evidence was so strong in Mr. Wes¬ 
 ley’s favour, that they could not even invent a plausible pretence for 
 giving the cause against him. But to give it in his favour would have 
 been cause of rejoicing to him and his friends, and they had no way of 
 * Probably the ten pounds mentioned in Dr. Burton’s letter, the loth of June 
 
THE, REV. JOHN WESLEY. 
 
 195 
 
 preventing this, but by delaying the trial as long as possible. On the 
 other hand, they easily foresaw, that if by cutting off all prospect of ter¬ 
 minating the affair, and multiplying false and injurious reports concerning 
 him every day, they might weary out his patience, and induce him to 
 quit the province of his own accord, the triumph would be left to his 
 enemies ; and he, leaving the province pending a prosecution against 
 him, and in opposition to a prohibition of the magistrates, would make 
 his conduct and character suspected among all those who did not know 
 the circumstances of the case. Finding him now determined to sail 
 for England, they had an opportunity of giving their plan its full effect. 
 
 Mr. Wesley intended to set out about noon, the tide then serving ; 
 but about ten o’clock the magistrates sent for him, and told him he 
 should not go out of the province, till he had entered into recognizance 
 to appear at the court, and answer the allegations laid against him, 
 Mr. Wesley replied, that he had appeared at six courts successively, 
 and had openly desired a trial, but was refused it. They said that he 
 must however give security to appear again. He asked what security 1 
 After a long consultation together, they agreed upon a kind of bond, that 
 he should appear at Savannah, when required, under a penalty of fifty 
 pounds. But the recorder added, you must likewise give bail to answer 
 Mr. Williamson’s action of one thousand pounds damages. “ I then 
 began,” says Mr. Wesley, “to see into their design, of spinning out 
 time and doing nothing; and so told him plainly, Sir, I will sign neither 
 the one bond nor the other ; you know your business, and I know mine. ,! 
 
 Finding him quite determined, the magistrates saw their plan was se* 
 cure, and that they might safely keep up appearances in their own favour, 
 without danger of disappointment. In the afternoon, therefore, they 
 published an order, requiring all officers to prevent his going out of the 
 province, and forbidding any person to assist him so to do. The day 
 was now far spent: After evening prayers, therefore, the tide again ser¬ 
 ving, Mr. Wesley left Savannah} in company with three other persons, 
 no one attempting to hinder him. There can be no doubt but the ma¬ 
 gistrates were heartily glad to get rid of a man, whose whole manner of 
 life was a constant reproof of their licentiousness, and whose words 
 were as arrows sticking fast in them. 
 
 Mr. Wesley’s constant rule, from which he could not swerve with s, 
 pure conscience, was, to ascertain that line of conduct which duty requi¬ 
 red him to pursue as a Christian and a minister of the Gospel, and then 
 steadily to walk in it, regardless of consequences. And there is even 
 evidence which the case will admit, that he acted in this conscientious 
 manner towards Mrs. Williamson. It does not appear, that any one 
 ever charged him with repelling her from the Holy Communion out of 
 revenge, because she would not marry him, except her relations, who 
 now thought it necessary to injure his reputation as much as possible, 
 to cover themselves from reproach. But this charge not only wants 
 positive proof; it is even destitute of probability. It was about five 
 months after her marriage when this circumstance happened, during the 
 former part of which time he had frequently administered the sacrament 
 to her, without showing any symptoms of resentment: And about three 
 months after her marriage, he saw such things in her conduct, (noted in 
 his private Journal, which was never printed ,j as induced him to bless 
 God for his deliverance in not marrying her. 
 
196 
 
 THE LIFE OP 
 
 In his pastoral character, Mr. Wesley acted by one ruie towards all 
 the communicants, remembering that word of St. James ,—If ye have 
 respect of persons , ye commit sin. If any one had discontinued his attend¬ 
 ance at the Lord’s table, he required him to signify his name some time 
 the day before he intended to communicate again : And if any one had 
 done wrong to his neighbour, so that the congregation was thereby 
 offended, he required him openly to declare that he had repented. This 
 rule the order of the Church of England required him to observe, and 
 he acted by it invariably in all cases, whether the persons were rich or 
 poor, friends or enemies. Mrs. Williamson did not conform to this 
 established order, which must have been well known to all the commu¬ 
 nicants in so small a place. Mr. Wesley was, therefore, reduced to 
 this alternative, either to break an order he held sacred, in her favour, 
 and thereby incur the censure of a blameable partiality for her, after 
 being married to another ; or to repel her from the Holy Communion. 
 Censure was inevitable, whichever way he had acted, considering the 
 malice of her relatives. Having well considered the matter, therefore, 
 he determined to follow the rule he had always observed, and to leave 
 the consequences to God. 
 
 Mr. Wesley enjoyed a wonderful state of health while in America. 
 His constitution seemed to improve under the hardships he endured, 
 which appeared sufficient to have weakened or destroyed the strongest 
 man. Three hundred acres having been set apart at Savannah for glebe 
 land, he took from it what he thought sufficient for a good garden, and 
 here he frequently worked with his own hands. He continued his cus¬ 
 tom of eating little, of sleeping less, and of leaving not a moment of his 
 time unemployed. He exposed himself with the utmost indifference to 
 every change of season, and to all kinds of weather. On one of these 
 occasions he concludes, that any person might undergo the same hard¬ 
 ship without injury, if his constitution were not impaired by the softness 
 of a genteel education. Dr. Whitehead observes upon this: “In all 
 Mr, Wesley’s writings, I do not know such a flagrant instance of false 
 reasoning as this. Contrary to all the rules of logic, he draws a gene¬ 
 ral conclusion from particular premises ;—but who is, at all times, in full 
 possession of the powers of his own mind ?” Whatever becomes of the 
 opinion , which I would not dispute with a Doctor, the logic is good, for 
 ihe premises are not particular. All those whose constitutions are not 
 Ihus hurt, are included. Mr. Wesley, therefore, as a logician, does not 
 aeed the Doctor’s apology. 
 
 Mr, Wesley and his three companions suffered great hardships in 
 travelling from Purrysburg to Port Royal. Not being able to procure 
 a guide, they set out an hour before sunrise without one. The conse¬ 
 quence was, they lost their way ; and wandered in the woods till even¬ 
 ing, without any food but part of a gingerbread cake divided among them, 
 and without a drop of water. At night two of the company dug with 
 their hands about three feet deep, and found water with which they were 
 refreshed. They lay down together on the ground, (in December,) 
 “ And I, at least,” says Mr. Wesley, “slept till near six in the morning.” 
 They rose, took the rest of the gingerbread cake, and wandered on till 
 between one and two o’clock, before they came to any house, or obtain¬ 
 ed any farther refreshment.—December 6, after many difficulties and 
 delays, they came to Port Royal, and the next day walked to Beaufbrf, 
 
THE REV. JOHN WESLEY. 
 
 1*97 
 
 on the opposite side of the island. Here Mr. Jones, the minister of 
 the place, invited Mr. Wesley to his house, and gave him, as he acknow¬ 
 ledges, a lively idea of the old English hospitality. Mr. Wesley adds, 
 in his private Journal, “ Yet observing the elegance, and more than neat- 
 ness of every thing about him, I could not but sigh to myself, and say, 
 Heu delicatum discipulum duri Magistri !”* Perhaps this remark was 
 more in the Mystic than in the Christian style; and, to adopt the lan¬ 
 guage which Mr. Wesley sometimes used, he was severely reproved 
 for it, shortly after, being almost refused the necessaries of life. 
 
 On the 9th, Mr. Delamotte having come to him, they took boat for 
 Charleston; but the wind being contrary, and provisions falling short, 
 they were obliged on the 11th to land at a plantation to get some re¬ 
 freshment. The people were unwilling to let them have any : At length, 
 however, they gave them some bad potatoes, u of which,” says Mr. 
 Wesley, “ they plainly told us we robbed the swine.”—The wind con¬ 
 tinued contrary, and they in want of every thing; till about noon, on the 
 12th, having reached John’s Island, they desired a Mr. G. to let them 
 have a little meat or drink of any sort, either with or without price. 
 With much difficulty, he tells us, they obtained some potatoes, and 
 liberty to roast them in a fire his negroes had made at a distance from 
 the house. 
 
 Mr. Wesley proceeds: “ Early on Tuesday, December 13th, we 
 came to Charleston, where T expected trials of a quite different nature 
 and more dangerous: contempt and hunger being easy to be borne; 
 but who can bear respect and fulness of bread ?”■)* On the 16th, he 
 parted from his faithful friend, Mr. Delamotte, from whom he had been 
 but a few days separate since their departure from England. On the 
 22d, he took his leave of America, after having preached the Gospel, 
 as he observes, in Savannah, “ not as he ought, but as he was able, for 
 one year and nearly nine months.” 
 
 “ Such was the leave,” says Mr. Hampson, “ which our Missionary,” 
 (how respectful in a man who owed, under God, his all to him !) “ took 
 of America.” I scruple not to say, (and I think that every reader who 
 candidly considers the whole account, will say,) such was the treatment 
 that a man of God received from those, whose best interests he endea¬ 
 voured to promote ! But though “ clouds and darkness are around his 
 throne,” who governs the world, “ yet righteousness and judgment are 
 the habitation of his seat.” Such a burning and shining light was not 
 to be hidden in the then uncultivated wilds of Georgia. He who had 
 sold all for God and his truth, and who was fitted to defend that truth 
 against all the deceivableness of the carnal mind, with all its additional 
 weapons of vain philosophy, or worldly prudence, was called to act in 
 a very different sphere. And though permitted by the only wise God 
 our Saviour, to be “ sifted as wheat,” and tried in the furnace of adver¬ 
 sity, he was preserved and brought forth as gold, which 
 “ Returns more pure, and brings forth all its weight.” 
 
 Divine Providence was about to lead him into a field of action in which 
 every gift that God had given him, was tried to the uttermost, and “ ivas 
 found unto praise, and honour, and glory.” 
 
 * Alas, for the delicate disciple of a Master that endured all hardness ! 
 
 f Those who have faith , and who abide therein. 
 
 VoL. I. 26 
 
198 
 
 THE LIFE OF 
 
 CHAPTER III. 
 
 MR. WESLEY’S RETURN TO ENGLAND, AND ATTAINING, WITH HIS 
 BROTHER, THE TRUE CHRISTIAN FAITH. 
 
 In the beginning of the following May, Mr. Whitefield arrived at 
 Savannah, where he found some serious persons, the fruits of Mr. Wes¬ 
 ley’s ministry, glad to receive him. He had now an opportunity of 
 inquiring upon the spot, into the circumstances of the late disputes, and 
 bears testimony to the ill usage Mr. Wesley had received; but adds, 
 he thought it most prudent not to repeat grievances.* When he was 
 at ('harleston, Mr. Garden acquainted him with the ill treatment Mr. 
 Wesley had met with, and assured him, that, were the same arbitrary 
 proceedings to commence against him, he would defend him with life 
 and fortune.| These testimonies, of persons so respectable, and capa¬ 
 ble of knowing all the circumstances of the affair, coincide with the 
 general tendency of the statement above given ; and, with candid per¬ 
 sons, must do away all suspicions, with regard to the integrity of Mr. 
 Wesley’s conduct. 
 
 During his voyage to England, Mr. Wesley entered into a close and 
 severe examination of himself, and recorded the result with the greatest 
 openness. January 8, 1738, in the fulness of his heart he writes thus : 
 “ By the most infallible of proofs, inward feeling, J I am convinced 1. Of 
 unbelief; having no such faith in Christ, as will prevent my heart from 
 being troubled.—2. Of pride, throughout my life past. inasmuch as I 
 thought I had, what I find I have not. 3. Of gross irrecollection; inas¬ 
 much as, in a storm I cry to God every moment, in a calm, not. 4. Of 
 levity and luxuriancy of spirit,—appearing by my speaking words not 
 tending to edify ; but most, by my manner of speaking of my enemies.— 
 Lord, save, or I perish! Save me, 1. By such a faith as implies peace 
 in life and death. 2. By such humility, as may fill my heart from this 
 hour for ever with a piercing uninterrupted sense, Nihil est quod hacle- 
 9 ms feci , that hitherto I have done nothing. 3. By such a recollection 
 as may enable me to cry to thee, every moment. 4. By steadiness, 
 seriousness, tfsp-vobfli, sobriety of spirit , avoiding as fire, every word that 
 tendeth not to edify, and never speaking of any who oppose me, or sin 
 against God, without all my own sins set in array before my face.Ӥ 
 
 January 13.—They had a thorough storm.—On the 24th, being about 
 160 leagues from the Land’s-end, he observes, his mind was full of 
 thought, and he wrote as follows : “ I went to America to convert the 
 Indians ; but oh ! who shall convert me ? Who is he that will deliver 
 me from this evil heart of unbelief] I have a fair summer religion ; I 
 can talk well, nay, and believe myself while no danger is near : But let 
 
 * Robekts’s Narrative of the Life of Mr. George Whitefield, page 56. f Ibid, page 58. 
 
 X While Mr. Wesley afterwards contended with the world for the faith, this expression was 
 brought forward by his opponents to prove, in their way, that Mr. Wesley set inward feeling 
 above Scripture, reason, and all evidence! By “inward feeling’’ he evidently means con- , 
 sciousness. How, otherwise, could he be convinced of his own particular state ? 
 
 § He now more deeply than ever felt the want of faith, even when he was conscious that 
 he had not. wickedly departed from his God. 
 
'.THE REV. JOHN WESLEY. 
 
 199 
 
 death look me in the face, and my spirit is troubled. Nor can I say, 
 
 £ To die is gain !’ 
 
 “ I have a sin of fear, that when I’ve spun 
 My last thread, I shall perish on the shore !” 
 
 44 I think verily if the Gospel be true, I am safe—I now believe the 
 Gospel is true. 4 1 show my faith by my works,’ by staking my all upon 
 it. I would do so again and again a thousand times, if the choice were 
 still to make. Whoever sees me, sees I would be a Christian. There¬ 
 fore 4 are my ways not like other men’s ivays ’ Therefore I have been, I 
 am, I am content to be, 4 a by-ivord, a proverb of reproach.’ But in a 
 storm I think, What, if the gospel be not true ; then thou art of all men 
 most foolish,—0 who will deliver me from this fear of death! What 
 shall I do ? Where shall I fly from it V’ The next day, Jan. 25, he took 
 a review of his religious principles on a few important points ; and in a 
 private paper wrote as follows : 
 
 44 1. For many years I have been tossed about by various winds of 
 doctrine. I asked long ago, 4 What must I do to be saved?’ The Scrip¬ 
 ture answered, 4 keep the commandments’ believe, hope, love : follow 
 after these tempers till thou hast fully attained, that is, till death ; by all 
 those outward works and means which God hath appointed ; by walking 
 as Christ walked. 
 
 44 2. I was early warned against laying, as the Papists do, too much 
 stress on outward works, or on a faith without works ; which, as it does 
 not include, so it will never lead to true hope or charity. Nor am I 
 sensible, that to this hour I have laid too much stress on either ; having 
 from the very beginning valued both faith, and the means of grace, and 
 good works, not on their own account, but, as believing God, who had 
 appointed them, would by them bring me in due time to the mind that 
 was in Christ. 
 
 44 3. But before God’s time was come, I fell among some Lutheran 
 and Calvinist authors, whose confused and indigested accounts magni¬ 
 fied faith to such an amazing size, that it quite hid all the rest of the 
 commandments. I did not then see, that this was the natural effect of 
 their overgrown fear of Popery : Being so terrified with the cry of merit 
 and good works, that they plunged at once into the other extreme. In 
 this labyrinth I was utterly lost; not being able to find out what the error 
 was; nor yet to reconcile this uncouth hypothesis, either with Scripture 
 or common sense. 
 
 44 4. The English writers, such as Bishop Beveridge, Bishop Tay¬ 
 lor, and Mr. Nelson, a little relieved me from these well-meaning, 
 w rong-headed Germans. Their accounts of Christianity, I could easily 
 see to be, in the main, consistent both with reason and Scripture. Only 
 when they interpreted Scripture in different ways, I was often much at 
 a loss. And again, there was one thing much insisted on in Scripture, 
 the unity of the church, which none of them, I thought, clearly explained, 
 or strongly inculcated. 
 
 44 5. But it was not long before Providence brought me to those, who 
 .showed me a sure rule of interpreting Scripture ; viz. Consensus Vete~ 
 rum: 4 Quod ab omnibus, quod ubique , quod semper creditum*’ * At the 
 same time they sufficiently insisted upon a due regard to the one church, 
 
 * The general consent of antiquity That which was believed in every place, by all the 
 Churches, and at. all time? 
 
200 
 
 THE LIFE OF 
 
 at all times, and in all places. Nor was it long before I bent the bow 
 too far the other way: (1.) By making antiquity a co-ordinate, rather 
 than sub-ordinate, rule with Scripture. (2.) By admitting several 
 doubtful writings, as undoubted evidences of antiquity. (3.) By extend¬ 
 ing antiquity too far, even to. the middle or end of the fourth century. 
 (4.) By believing more practices to have been universal in the ancient 
 church, than ever were so. (5.) By not considering, that the Decrees 
 of one Provincial Synod could bind only that Province ; and that the 
 Decrees of a general Synod, only those provinces whose representatives 
 met therein. (6.) By not considering, that the most of those Decrees 
 were adapted to particular times and occasions ; and consequently, when 
 those occasions ceased, must cease to bind even those provinces. 
 
 “ G. These considerations insensibly stole upon me, as I grew 
 acquainted with the Mystic writers ; whose noble descriptions of union 
 with God, and internal religion, made every thing else appear mean, flat, 
 and insipid. But in truth they made good works appear so too ; yea, 
 and faith itself, and what not ? These gave me an entire new view of 
 religion ; nothing like any I had before. But alas ! it was nothing like 
 that religion which Christ and his apostles lived and taught. I had a 
 plenary dispensation from all the commands of God : the form ran thus, 
 ‘ Love is all; all the commands beside, are only means of love : You 
 must choose those which you feel are means to you, and use them as 
 long as they are so.’ Thus were all the bands burst at once. And 
 though I could never fully come into this, nor contentedly omit what 
 God enjoined ; yet, I know not how, I fluctuated between obedience 
 and disobedience. I had no heart, no vigour, no zeal in obeying ; con¬ 
 tinually doubting whether I was right or wrong, and never out of per¬ 
 plexities and entanglements. Nor can I at this hour give a distinct 
 account, how, or when, I came a little back towards the right way : Only 
 my present sense is this—all the other enemies of Christianity are tri- 
 flers : The Mystics are the most dangerous of its enemies. They stab 
 it in the vitals ; and its most serious professors are most likely to fall by 
 them. May I praise Him who hath snatched me out of this fire like¬ 
 wise, by warning all others, that it is set on fire of hell. ,, 
 
 The censure Mr. Wesley has here passed on the Mystic writers, is 
 too severe, as he afterwards acknowledged. What the moderate Mys¬ 
 tics have said on the union of the soul with God, is in general excel¬ 
 lent, and better said by them, than by most other writers. But they do 
 not sufficiently insist on the atonement and mediation of Christ, as the 
 only foundation of a sinner’s union with God. Nor do they in general 
 hold the scriptural method of attaining it. The sincere, therefore, are 
 always in bondage.—Those that are not so, “ trust in themselves that 
 they are righteous , and despise others .” 
 
 January 29, 1738.—They once more saw English land : And Feb. 
 1, Mr. Wesley landed at Deal; where he was informed Mr. Whitefield 
 had sailed the day before for Georgia. He read prayers, and explained 
 a portion of Scripture to a large company at the inn ; and, on the third, 
 arrived safe in London. 
 
 Previous to his arrival in England, he entered more fully into a close 
 examination of himself, and “ searched out his spirit ” in the light which 
 those late remarkable providences afforded him. The Lord had now 
 given him abundant means of self-knowledge, and they were not lost 
 
THE KEV. JOHN WESLEY. 
 
 20 i 
 
 upon him. He more than ever felt what he had subscribed to at his 
 ordination, that he was “ far gone from original righteousness,” and 
 “ had fallen short of the glory of God” that glorious image of God, in 
 which man was at first created. He had felt much of this in the late 
 trials through which he passed. He had weighed himself in the balance 
 of the sanctuary, the word of God ; and had attentively marked the lively 
 victorious faith of more experienced Christians. “ And now,” says he, 
 “ it is upwards of two years since I left my native country, in order to 
 teach the Georgia Indians the nature of Christianity; but what have I 
 learned myself in the mean time ? Why, (what I least of all suspected,) 
 that I, who went to America to convert others, was never converted 
 myself. ‘ I am not mad,' though I thus speak : but 4 speak the ivords of 
 truth and sobernessf if haply some of those who still dream may awake, 
 and see, that as I am, so are they. 
 
 “ Are they read in philosophy ? So was I. In ancient or modem 
 tongues ? So was I also. Are they versed in the science of divinity ? 
 I too have studied it many years. Can they talk fluently upon spiritual 
 things ? The very same I could do. Are they plenteous in alms l Behold, 
 I give all my goods to feed the poor. 
 
 “ Do they give of their labour as well as their substance ? I have 
 laboured more abundantly than they all. Are they willing to suffer for 
 their brethren ? I have thrown up my friends, reputation, ease, country : 
 I have put my life in my hand, wandering into strange lands ; I have 
 given my body to be devoured by the deep, parched up with heat, con¬ 
 sumed by toil and weariness, or whatsoever God shall please to bring 
 upon me. But does all this, (be it more or less, it matters not,) make 
 me acceptable to God ? Does all I ever did or can know, say, give, do, 
 or suffer, justify me in his sight? Yea, or the constant use of all the 
 means of grace ? (which nevertheless is meet, right, and our bounden 
 duty,) or that I know nothing of myself, that I am as touching outward, 
 moral righteousness blameless ? Or, (to come closer yet,) the having a 
 rational conviction of all the truths of Christianity ? Does all this give a 
 claim to the holy, heavenly, divine character of a Christian ? By no 
 means. If the oracles of God are true, if we are still to abide by ‘ the 
 law and the testimony all these things, though when ennobled by faith 
 in Christ, they are holy, and just, and good, yet without it are ‘ dung and 
 dross.’ 
 
 “ This then have I learned in the ends of the earth, that I am ‘ fallen 
 short of the glory of God that my whole heart is ‘ altogether corrupt 
 and abominable,’ and consequently my whole life, (seeing it cannot be, 
 that‘ an evil tree’ should ‘ bring forth good fruit;’) that my own works, 
 my own sufferings, my own righteousness, are so far from reconciling 
 me to an offended God, so far from making any atonement for the least 
 of those sins, which ‘ore more in number than the hairs of my head,’ 
 that the most specious of them need an atonement themselves, or they 
 cannot abide his righteous judgment; that hav ing the sentence of death 
 in my heart, and having nothing in or of myself, to plead, I have no 
 hope, but that of being justified freely, ‘ through the redemption that is 
 in Jesus 1 have no hope, but that if I seek I shall find the Christ, and 
 ‘ be found in him , not having my own righteousness, but that which is 
 through the faith of Christ, the righteousness which is of God by faith.’ 
 
 “ If it be said, that I have faith, (for many such things have I heard, 
 
202 
 
 THE LIFE OF 
 
 from many miserable comforters,) I answer, so have the devils,— a sort 
 of faith; but still they are strangers to the covenant of promise. So 
 the apostles had even at Cana in Galilee, when Jesus first 4 manifested 
 forth his glory even then they, in a sort, 4 believed on him ; 9 but they 
 had not then 4 the faith that overcometh the ivorld The faith I want is, 
 
 4 a sure trust and confidence in God , that , through the merits of Christ , 
 my sins are forgiven , and I reconciled to the favour of God. 9 I want 
 that faith which St. Paul recommends to all the world, especially in his 
 Epistle to the Romans : That faith which enables every one that hath 
 it to cry out, 4 1 live not; but Christ liveth in me : and the life which I 
 now live , I live by faith in the Son of God , who loved me, and gave him¬ 
 self for me. 9 I want that faith which none has, without knowing that 
 he hath it, (though many imagine they have it, who have it not,) for 
 whosoever hath it, is 1 freed from sin , the whole body of sin , is destroy¬ 
 ed 9 in him : He is freed from fear, 4 having peace with God through 
 Christy and rejoicing in hope of the glory of God. 9 And he is freed 
 from doubt, 4 having the love of God shed abroad in his hearty through 
 the Holy Ghost which is given unto him; which Spirit itself beareth 
 witness with his spirity that he is a child of God. 9 99 
 
 He observes, however, 44 Many reasons I have to bless God—for 
 my having been carried into that strange land, contrary to all my pre¬ 
 ceding resolutions. Hereby I trust he hath, in some measure, 4 hum¬ 
 bled me, and proved me , and shown me ivhat was in my heart. 9 Hereby 
 I have been taught to 4 beware of men. 9 —Hereby God has given me to 
 know many of his servants, particularly those of the church of Hern- 
 huth. Hereby my passage is open to the writings of holy men, in the 
 German, Spanish, and Italian tongues. All in Georgia have heard the 
 word of God : Some have believed and began to run well. A few 
 steps have been taken towards publishing the glad tidings both to the 
 African and American heathens. Many children have learned how they 
 ought to serve God, and to be useful to their neighbour. And those 
 whom it most concerns, have an opportunity of knowing the state of 
 their infant colony, and laying a firmer foundation of peace and happi¬ 
 ness to many generations.” 
 
 After waiting on General Oglethorpe, and on the Trustees of Georgia, 
 he was invited to preach in several of the churches. He now began to 
 be popular, appearing in a new character, as a Missionary lately returned 
 from preaching the Gospel to the Indians in America. The churches 
 where he preached, were crowded. This soon produced a complaint, 
 that there was no room “for the best in the parish;” and that objec¬ 
 tion, united to the offence which was given by his plain heart-search¬ 
 ing sermons, produced in each place at last the following repulsion, 
 54 Sir, you must preach here no more.” 
 
 That Mr. Wesley had not the true Christian faith, is manifest; for 
 he had not that deliverance from the fear of death, nor victory over all 
 sin, which are the fruits of that faith. He does not seem to have had 
 any immediate reference to that faith which he afterwards experienced 
 and taught; for .as yet he did not understand it. When the first Jour¬ 
 nal, in which this is said, wa§ printed in his works, in 1774, he doubted 
 whether the severe sentence he here pronounced upon himself, was just. 
 He then believed, that when he went to America, he had the faith of a 
 servant , though not of a son . Though he was far from being singular 
 
THE KEV. JOHN WESLEY. 
 
 203 
 
 in making this distinction, yet the propriety of it has been doubted, and 
 sometimes even denied. 
 
 The distinction is founded on what the Apostle has said, Rom. viii, 15, 
 and farther illustrated and confirmed, Gal. iv, 1—7. Mr. Wesley ob¬ 
 serves in a note on Rom. viii, 15, that “ ‘ The Spirit of bondage ’ here 
 seems directly to mean, those operations of the Holy Spirit, by which 
 the soul, on its first conviction, feels itself in bondage to sin, to the 
 world, to Satan, and obnoxious to the wrath of God.” He has printed 
 a sermon on the same text, in which he explains it in the same way. 
 He was not singular in this interpretation, as might easily be shown 
 from respectable authority. And all sound Christian experience proves 
 that the distinction is well founded. “ By the law ” only “ is the ” true 
 “ knowledge of sin;” and without it those who admit the Christian 
 revelation, are either Pharisees or Antinomians. But the sincere take 
 Christ’s “ yoke upon them ,” as Mr. Wesley did; and to them Christ 
 a gives rest. The spirit of life in Christ Jesus makes them free from 
 the law of sin and death.” To stop short of this liberty is, alas ! too 
 common : especially where religion so prevails as to become reputable. 
 Mr. Wesley observes, in his Sermon on “ The spirit of bondage and 
 adoption ,” that the generality of those who are highly esteemed by men, 
 live and die in that bondage. The devoted brothers were not content 
 thus to live ; and hence, in the “ spirit of adoption ” to which they 
 attained, they became “ the savour of life ” to millions. 
 
 Mr. C. Wesley, to whom I now return, had been absent from Eng¬ 
 land upwards of thirteen months. During this time he had passed 
 through an uncommon series of difficulties. In his distress, the Scrip¬ 
 tures became more precious than ever before: He felt a power in them, 
 which nothing creaturely can convey; and saw a beauty, which criticism 
 never discovered. He was thus prepared to attend to the powerful,* 
 yet simple, way of salvation by faith, which the pride of man hath always 
 rejected. 
 
 When he arrived in London, his friends received him with inexpressi¬ 
 ble joy; a report having been spread, that the ship, in which he came 
 home, had been seen to sink at sea. One lady he found, when he 
 called upon her, who was reading an account of his death. After 
 delivering his letters, he waited on his friend Mr. Charles Rivington, 
 in St. Paul’s churchyard. Here he met with letters and a Journal from 
 his brother in Georgia, which informed him of what had taken place 
 soon after he left it. Before he quitted America, Mr. Charles Wesley 
 had written a letter to his brother John, in which he had expressed his 
 sentiments of some particular persons with freedom : but by way of 
 caution, had pointed out two individuals by two Greek words. This 
 letter Mr. John Wesley dropped, and it fell into the hands of those who 
 were enemies to both of them. This was sure to raise great disturb¬ 
 ance, among a people so irritable and so revengeful as the Georgi¬ 
 ans were at that time. Mr. Charles had happily escaped out of their 
 reach, and the storm fell with a double violence on his brother.* The 
 Journal which he now received from Mr. Rivington, informed him of 
 the particulars. “ I read it,” says Mr. Charles, “ without either sur¬ 
 prise or impatience. The dropping of my fatal letter, I hope, will con- 
 
 * This was eight or nine months previous to the persecution he suffered on account of 
 Mrs. Williamson. 
 
204 
 
 THE LIFE OF 
 
 vince him of what I never could, his own great carelessness; and the 
 sufferings which it has brought upon him, may show him his blindness. 
 His simplicity in telling what and who were meant by the two Greek 
 words was out-doing his own out-doings. Surely all this will be suffi¬ 
 cient to teach him a little of the wisdom of the serpent, of which he 
 seems so entirely void.” 
 
 It appears from Mr. Charles Wesley’s Journal, that most of the 
 Trustees for Georgia were Dissenters. They have given us, however, 
 an unequivocal proof, that the Dissenters, at this time, possessed great 
 liberality of sentiment, or they would not have approved of the nomination 
 of the two Mr. Wesleys, men avowedly of very High Church principles, 
 to go and preach the Gospel in Georgia; especially as their father had 
 been so public an opposer of the Dissenting interest. 
 
 December 7.— One of these Trustees having called on Mr. C. Wes¬ 
 ley, the latter observes, “ We had much discourse of Georgia, and of 
 my brother’s persecution among that stiff-necked people. He seems 
 a truly pious humble Christian, full of zeal for God and love to man.” 
 Mr. Charles Wesley was then a rigid Churchman : It is, therefore, 
 pleasing to find this testimony of his candid judgment of a Dissenter. 
 It is not what opinion a man holds, but what spirit he is of, that is the 
 great question. 
 
 Mr. Oglethorpe sailed for England on the 26th of November, and 
 arrived in London on the 7th of January, 1737. Mr. Charles Wesley 
 waited upon him the next day, and the most cordial friendship continued 
 from that time between them till his death. 
 
 About the middle of January, Count Zinzendorff arrived in England. 
 One principal object of this visit seems to have been, to get the Mora¬ 
 vian Church and the Church of England in Georgia, acknowledged as 
 one Church. The Count had been informed of the piety and zeal of 
 the two brothers ; and, on the 19th, a few days after his arrival, he sent 
 for Mr. Charles Wesley, who was received by the Count with all possi¬ 
 ble affection. Here he became-acquainted with the object of the Count’s 
 visit to this country. From him he went to the Bishop of Oxford, who 
 received him with equal kindness, and desired him to call as often as he 
 could, without ceremony or farther invitation. They had much talk of 
 the state of religion among the Moravians, and of the object of the 
 Count’s visit; and the Bishop acknowledged, that the Moravian Bishops 
 had the true succession. Here we see a reason of the two brothers’ 
 willingness to join the Moravians. 
 
 On the 26th, being near Twickenham, on a visit to Dr. Hales, who 
 was one of the Trustees for Georgia, Mr. C. Wesley, the next day, took 
 a walk to see Mr. Pope’s house and gardens ; “ justly,” he observes, 
 “ called a burlesque on human greatness.” He adds, “ I was sensibly 
 affected with the plain Latin sentence on the obelisk, in memory of his 
 mother.—‘ Jlh Editha, Malrwn optima , Mulierum amantissima , vale /** 
 How far superior to the most laboured elegy which he, or Prior himself, 
 could have composed !”•— I mention this as one proof of his fine clas¬ 
 sical taste. 
 
 As Georgia was supposed to be under the jurisdiction of the Bishop 
 of London, Mr. C. Wesley tooji an early opportunity of waiting on his 
 Lordship with the Count’s proposition : But the Bishop refused to med- 
 
 * Ah Editha, the best of mothers, the most loving of women, farewell 1 
 
THE REV. JOHN WESLEY. 
 
 205 
 
 die in that business. He waited again on the Bishop of Oxford, and 
 informed him, the Bishop of London declined having any thing to do 
 with Georgia, alleging, that it belonged to the Archbishop to unite the 
 Moravians with the English Church. He replied that it was the Bishop 
 of London’s proper office. ££ He bid me,” adds Mr. Wesley, ££ assure 
 the Count, we should acknowledge the Moravians as our brethren, and 
 one Church with us.” The Count seemed resolved to carry his people 
 from Georgia, if they might not be permitted to preach to the Indians. 
 He was also very desirous to take Mr. Charles Wesley with him into 
 Germany. 
 
 In August, Mr. C. Wesley was requested to carry up the Address, 
 from the University of Oxford, to his Majesty. Accordingly, on the 
 26th, he waited on the King with the Address, at Hampton Court, ac¬ 
 companied with a few friends. They were graciously received; and 
 the Archbishop told him, he was glad to see him there. They kissed 
 their Majesties’ hands, and were invited to dinner. Mr. Wesley left 
 the dinner and the company, and hasted back to town. The next day, 
 he waited on his Royal Highness the Prince of Wales, and dined at St. 
 James’s. So we see he was still an honourable man. But"he was not 
 satisfied v/ith his present state. On the 31st of August, he consulted 
 Mr. Law ; the sum of whose advice was, “ Renounce yourself, and be 
 not impatient.” This was very good advice, in ortfer to wait for faith; 
 but very bad, if to rest without it. In the beginning of September, he 
 consulted him again, and asked several questions, to which Mr. Law 
 gave the following answers : £< Q. With what comment shall I read the 
 Scriptures ? A. None.—Q. What do you think of one who dies unre¬ 
 newed while endeavouring after it?*A. It neither concerns you to ask,* 
 nor me to answer.—Q. Shall I write once more to such a person? 
 A. No.—Q. But I am persuaded it will do him good? A. Sir, I have 
 told you my opinion.—Q. Shall I write to you ? A. Nothing I can either 
 speak or write will do you any good.”—Certainly not. He had attain¬ 
 ed to all that Mr. Law knew, and fully practised it. 
 
 To oblige Mr. Oglethorpe, Mr. C. Wesley still held his office of 
 Secretary, and had even formed a resolution to return to Georgia. About 
 the middle of October, he was informed at the office, that he must sail 
 in three weeks. His mother vehemently protested against his going 
 back to America ; but this did not alter his resolution. 
 
 In the beginning of February, 1738, about the time Mr. John Wesley 
 returned from Georgia, Peter Boehler arrived in England. He soon 
 became acquainted with the two brothers, and, on the 20th of this month, 
 prevailed with Mr. Charles Wesley to assist him in learning English. 
 He was now at Oxford, and Boehler soon entered into some close con¬ 
 versation with him, and with some scholars who ^vere serious, and who 
 could converse in Latin. He pressed upon them the necessity of Gos¬ 
 pel faith: He showed them, that many who had been awakened had 
 fallen asleep again, for want of attaining to it. He spoke much of the 
 necessity of prayer and faith, but none of them seemed to understand him. 
 
 Mr. Charles Wesley was, immediately after this, taken ill of a pleu* 
 
 * Mr. C. Wesley found, that he was not renewed, and thought he might die while endea¬ 
 vouring after it. The question, therefore, was to him of serious importance. The right 
 answer would have been, “ He cannot die in that state, for God will not quench ihe 
 smoking flax. He must fall from it, or he must attain the faith of the GospeL” 
 
 Vol. i. 27 
 
206 
 
 THE LIFE OF 
 
 ri«y. On the 24th, the pain became so violent as to threaten sudden 
 death. While in this state, Boehler came to his bedside. “ I asked 
 him,” adds Mr. C. Wesley, “ to pray for me. He seemed unwilling at 
 first; but, beginning faintly, he raised his voice by degrees, and prayed 
 for my recovery with strange confidence. Then he took me by the 
 hand and calmly said, ‘ You will not die now.’ I thought within myself, 
 I cannot hold out in this pain till morning. He said, ‘ Do you hope to 
 be saved V I answered, Yes.—‘ For what reason do you hope to be 
 saved V Because I have used my best endeavours to serve God.—He 
 shook his head and said no more. I thought him very uncharitable, say¬ 
 ing in my heart, W hat! are not my endeavours a sufficient ground of 
 hope? Would he rob me of my endeavours ? I have nothing else to trust 
 to.” We see here how far he still was from the faith of the Gospel; but 
 it seems to have been one of the last efforts of self-righteousness. The 
 disease soon abated. 
 
 As Mr. C. Wesley still retained his office, and his intention of return¬ 
 ing to Georgia with Mr. Oglethorpe, he was called upon to embark 
 before he was perfectly recovered; but the physicians absolutely forbade 
 him to attempt the voyage. His friends also advised him to stay at 
 Oxford, where, being Senior Master in his College, he might gain pre¬ 
 ferment. His brother urged the same advice, and, in compliance with 
 it, he wrote to Mr. Oglethorpe on the 3d of April, resigning his office of 
 Secretary. Mr. Oglethorpe was unwilling to lose him, having had 
 ample proof of his integrity and ability, and wrote in answer, that if he 
 would keep his place, it should be supplied by a Deputy until he could 
 follow. But he now seems to have finally relinquished his intention of 
 .going back to America. 
 
 Mr. John Wesley had now also become acquainted with Peter Boehler* 
 On the 7th of February, (“ a day,” he observes in his Journal, “ much 
 to be remembered,”) he met that gentleman and two other teachers of 
 the Moravian Church. He had supposed, that a strict and self-denying 
 regard to the duties which he owed to God and man, would produce in 
 him the true Christian faith. In this he was painfully disappointed. He 
 told me, that, together with those fruits meet for repentance , he had 
 given himself a fortnight to root out of his heart each of the spiritual 
 evils which he discovered therein,—pride, anger, self-will, &c; but 
 found, at the end of the prescribed time, that his enemy still retained 
 possession, and seemed even to increase in strength. He well noted 
 this in his sermon before the University, on Salvation by faith. “ Can 
 you empty the great deep, drop by drop ?” &c. No : our present salva¬ 
 tion depends much more on what we receive , than on what we do. He 
 now began to feel something of this poverty of spirit. 
 
 Mr. Wesley had observed at sea and in America, that many of the 
 Moravian brethren enjoyed a peace and a comfort in their minds, to 
 which he was a stranger. He was now, therefore, prepared to hear 
 what those messengers of God had to say on the nature of faith, and on 
 the way of obtaining it. But, though he was a sincere inquirer after 
 truth, and therefore said both to God and man, “ What I know not, teach 
 thou me,” yet in a point of such importance he woifld— 
 
 Not to man, but God submit: 
 
 And, therefore, he made continual objections which caused his friend to 
 reply more than once, Mi frater , mi frater s excoquenda est ista tua phi- 
 
THE REV. JOHN WESLEY. 
 
 2.07 
 
 hsophia : “ My brother, my brother, that philosophy of yours must be 
 purged away !” The reproach which he formerly endured at Oxford now 
 again revived ; and even as he walked through the squares of the Col¬ 
 leges, he was mocked and laughed at. Upon one of those occasions, as 
 Mr. Wesley informed me, the stranger perceiving that Mr. Wesley was 
 troubled at it, chiefly for his sake, said with a smile, “ Mi frater , non 
 adhceret vestibus : My brother, it does not even stick to our clothes.” 
 
 He now went to see his brother Samuel and some other friends, and 
 afterwards took a longer journey. At this time, he renewed and wrote 
 down the following resolutions, with respect to his own behaviour. 
 
 1. To use absolute openness and unreserve with all he should con¬ 
 verse with. 
 
 2. To labour after continual seriousness, not willingly indulging him¬ 
 self in any the least levity of behaviour, or in laughter, no, not for a 
 moment. 
 
 3. To speak no word which did not tend to the glory of God ; in par¬ 
 ticular, not a tittle of worldly things. “ Others may,” said he, “ nay, 
 must. But what is that to me ?” And 
 
 4. To take no pleasure which did not tend to the glory of God ; thank¬ 
 ing God every moment for all he took, and therefore rejecting every sort 
 and degree of it, which he felt he could not so thank him in and for . 
 
 His brother Charles being dangerously ill, as already mentioned, he 
 returned to Oxford. Here he again conversed largely with Peter Boeh- 
 ler, and “ by him,” said he, “ in the hand of the great God, I was clearly 
 convinced of the want of that faith, whereby alone we are saved.” 
 
 Immediately he felt an inclinqjion to leave off preaching. “ How,” 
 thought he, “ can I preach to others, who have not faith myself?” He 
 asked his friend, whether he should leave it off or not. “By no 
 means,” said he, “ preach faith till you have it; and then, because you 
 have it, you will preach faith.” 
 
 But a difficulty still remained : How is this faith given ? He had now 
 no objection to what his friend said of the nature of Christian faith ; that 
 it is, (to use the words of the Church of England,) a sure trust and 
 confidence which a man hath in God , that , through the merits of Christy 
 his sins are forgiven, and he reconciled to the favour of God. “Neither,” 
 said he, “ could I deny either the happiness or holiness which he de¬ 
 scribed, as fruits of this living faith. Those passages of Scripture, 
 ‘ The Spirit itself beareth witness with our spirit that we are the children 
 of God :’ and ‘ He that believeth hath the witness in himself’ fully con¬ 
 vinced me of the former : as ‘ Whatsoever is born of God doth not 
 commit sin;’ and ‘ Whosoever believeth is born of God,’ did of the latter. 
 But I could not comprehend what he spoke of an instantaneous work. 
 I could not understand how this faith should be given in a moment; how 
 a man could at once be thus turned from darkness to light,—from sin 
 and misery to righteousness and joy in the Holy Ghost. I searched 
 the Scriptures again, touching this very thing, particularly the Acts of 
 the Apostles : but, to my utter astonishment, found scarce any instances 
 there of other than instantaneous conversions : scarce any other so slow 
 as that of St. Paul, who was three days in the pangs of the new birth. 
 I had but one retreat left, viz. ‘ Thus , I grant, God wrought in the first 
 ages of Christianity ; but the times are changed. What reason have I 
 to believe he works in the same manner now V ” 
 
208 
 
 THE LIFE OF 
 
 “ But,” proceeds he, “ I was beat out of this retreat too, by the con¬ 
 curring evidence of several living witnesses ; who testified God had 
 thus wrought in themselves ; giving them, in a moment, such a faith in 
 the blood of his Son, as translated them out of darkness into light, out 
 of sin and fear into holiness and happiness. Here ended my disputing. 
 I could now only cry out, 4 Lord , help thou my unbelief /’ ” 
 
 He proceeds, 44 I asked P. Boehler again, Whether I ought not to 
 refrain from teaching others ? He said, 4 No ; do not hide in the earth 
 the talent God hath given you.’ Accordingly I spoke clearly and 
 fully at Blendon to Mr. Delamotte’s family, of the nature and fruits of 
 Christian faith. Mr. Broughton and my brother were there. Mr. 
 Broughton’s great objection was, 4 He could never think that I had not 
 faith, who had done and suffered such things.’ My brother was very 
 angry, and told me, 4 1 did not know what mischief I had done by talk¬ 
 ing thus.’ And indeed it did please God then to kindle a fire, which I 
 trust shall never be extinguished.” 
 
 He now declared every where 44 the faith as it is in Jesus 44 a strange 
 doctrine,” says he, 44 which some, who did not care to contradict it, (for 
 indeed how could they without denying both the Bible and the Church 
 of England ?) yet knew not what to make of. But some who were 
 thoroughly bruised by sin, willingly heard, and received it gladly.” 
 
 His friend Boehler soon after sailed for America. Upon this occa¬ 
 sion, he remarks, in the fulness of his heart, 44 0 what a work hath God 
 begun since his coming into England ! such a one as shall never come 
 to an end, till heaven and earth shall pass away !” There were now, 
 indeed, several witnesses to the trutlj which he had spoken, whose 
 testimony mightily encouraged others to come to the throne of grace, 
 that they also might 44 be partakers of like precious faith.” 
 
 His mind being now fully impressed with Gospel truth, Mr. Wesley 
 mourned over those who were still ignorantly seeking to be justified by 
 the works of the law. He felt particularly for his friend and adviser 
 Mr. Law, under a painful sense of the state of that great and good man, 
 so far removed from the blessedness of faith. He therefore thought it 
 his duty to press upon him those truths which now occupied his whole 
 soul. His letter, Mr. Law’s reply, and Mr. Wesley’s rejoinder, are 
 highly characteristic of the men. The simplicity, earnestness, and 
 strength of the 44 babe in Christ ,” form a striking contrast to the state¬ 
 liness of the pious disciple of John. Mr. Wesley’s first letter is dated 
 May the 14th, 1738. These letters have been printed incorrectly. 
 The originals now lie before me in his own hand. 
 
 44 May Uth, 1738. 
 
 44 Reverend Sir, —It is in obedience to what I think to be the call 
 of God, that I, who have the sentence of death in my own soul, take 
 upon me to write to you, of whom I have often desired to learn the first 
 elements of the Gospel of Christ. 
 
 44 If you are bom of God, you will approve of the design, though it 
 may be but weakly executed. If not, I shall grieve for you, not for 
 myself. For as I seek not the praise of men, so neither regard I the 
 contempt either of you or of any other. 
 
 44 For two years, (more especially,) I have been preaching after the 
 model of your two practical treatises : and all that heard, have allowed, 
 
THE REV. JOHN WESLEY. 
 
 209 
 
 that the law is great, wonderful, and holy. But no sooner did they 
 attempt to fulfil it, but they found that it is too high for man. and that, 
 by doing 1 the works of the law , shall no flesh living be justified, 1 
 
 “ To remedy this, I exhorted them, and stirred up^ myself to pray 
 earnestly for the Grace of God, and to use all the other means of obtain¬ 
 ing that Grace, which the all-wise God hath appointed. But still, both 
 they and I were more and more convinced,—that this is a law by which 
 a man cannot live : The law in our members continually warring against 
 it, and bringing us into deeper captivity to the law of sin. 
 
 “ Under this heavy yoke I might have groaned till death, had not a holy 
 man, to whom God lately directed me, upon my complaining thereof, 
 answered at once, £ Believe, and thou shalt be saved. Believe in the 
 Lord Jesus Christ with all thy heart, and nothing shall be impossible to 
 thee. This faith indeed, as well as the salvation it brings, is the free 
 gift of God. But seek, and thou shalt find. Strip thyself naked of thy 
 own works, and thy own righteousness, and fly to him, For whosoever 
 cometh unto him, he will in nowise cast out.’ 
 
 “ Now, Sir, suffer me to ask, how will you answer it to our common 
 Lord, that you never gave me this advice ? Did you never read the Acts 
 of the Apostles, or the answer of Paul to him who said, ‘ What must / 
 do to be saved V Or are you wiser than he ? Why did I scarce ever hear 
 you name the name of Christ? Never, so as to ground any thing upon 
 faith in his blood. Who is this who is laying another foundation ? Is 
 not Christ then the first as well as the last ? If you say, you advised these 
 things, because you knew that I had faith already: Yerily you knew 
 nothing of me : You discerned not my spirit at all. I know that I had 
 not faith, unless the faith of a devil, the faith of Judas, that speculative, 
 notional, airy shadow, which lives in the head, not in the heart. But 
 what is this to the living, justifying Faith in the Blood of Jesus ? The 
 faith that cleanseth from sin : That gives us to have free access to the 
 Father. To rejoice in hope of the glory of God; To have the love 
 of God shed abroad in our hearts by the Holy Ghost which dwelleth in 
 us : and the Spirit itself bearing witness with our spirit that we are the 
 children'of God . 
 
 “ I beseech you, Sir, by the mercies of God, to consider deeply and 
 impartially, whether the true reason of your never pressing this upon 
 me, was not this, That you had it not yourself? Whether that man of 
 God was not in the right, who gave this account of a late interview he 
 had with you ? ‘ I began speaking to him of faith in Christ: He was 
 silent. Then he began to speak of mystical matters. I spake to him of 
 faith in Christ again: He was silent. Then he began to speak of 
 mystical matters again. I saw his state at once.’ And a very dangerous 
 one, in his judgment, whom I know to have the Spirit of God. 
 
 “ Once more, Sir, let me beg you to consider, whether your extreme 
 roughness, and morose and sour behaviour, at least on many occasions, 
 can possibly be the fruit of a living faith in Christ ?* If not, may the 
 God of peace and love fill up what is yet wanting in you! 
 
 “ I am, Reverend Sir, your humble servant, 
 
 “John Wesley. 
 
 “ To the Reverend William Law. 11 
 
 * I once asked Mrs. Hall, who knew Mr. Law, concerning his appearance and manner. 
 “ Sir,” said she, “ he was like his name,—the very picture of the Law. He had a severe 
 and solemn, but not a happy look.” 
 
.210 
 
 THE LIFE OF 
 
 Mr. Law’s Answer. 
 
 “ May 19 th, 1738. 
 
 u Reverend Sir, —Yours I received yesterday. As you have 
 written that letter in obedience to a divine call, and in conjunction with 
 another extraordinary good young man, whom you know to have the 
 Spirit of God; so I assure you, that, considering your letter in that 
 view, I neither desire nor dare to make the smallest defence of myself. 
 If a messenger from God should represent me as a monster of iniquity, 
 that had corrupted all that had conversed with me, &c, I should lay 
 my hand upon my mouth, and with my eyes shut, submit myself to the 
 divine justice- And as you lay claim to this character, as a messenger 
 sent from God to lay my sins before my face, and have not executed 
 this message, till a divine man, highly favoured of God, had passed 
 sentence upon me, so I assure you, that I have not the least inclination 
 to distrust or question your mission, nor the smallest repugnance to own, 
 receive, reverence, and submit myself to you both, in these exalted cha¬ 
 racters. May God vouchsafe his favours to you both, and his mercies 
 fo me, according to his own good pleasure ! 
 
 “ This is the whole of my answer to your letter, considered in that 
 light in which you represent it; as written in obedience to a divine call, 
 and the message of it ratified by a person whom you know to have the 
 Spirit of God. 
 
 “ But now, upon supposition, that you had here only acted by that 
 ordinary light which is common to good and sober minds, I should 
 remark upon your letter as follows :—How you may have been two years 
 preaching the doctrine of the two Practical Discourses, or how you may 
 have tired yourself and your hearers to no purpose, is what I cannot say 
 much to. A holy man, you say, taught you thus : ‘ Believe , and thou 
 shalt be saved: Believe in the Lord Jesus with all thy heart , and nothing 
 shall be impossible to thee : Strip thyself naked of thy own works , and 
 thy own righteousness , and fly to him : For every one that cometh to him 9 
 he ivill in noivise cast out. 1 
 
 a I am to suppose, that, till this time of your lately meeting with this 
 holy man, you had not been taught this doctrine ; and that, for want of 
 it, you might have groaned under a certain heavy yoke to your death. 
 Did you not, above two years ago, give a new translation of Thomas d 
 Kempis ? Will you call Thomas to account, and to answer it to God, 
 as you do me, for not teaching you that doctrine 1 Or will you say, 
 that you took upon you to restore the true sense of that divine writer, 
 and to instruct others how they might best profit by reading him, before 
 you had so much as a literal knowledge of the most plain, open, and 
 repeated doctrine contained in his book? You cannot but remember 
 what value I always expressed for Kempis, and how much I recommended 
 it to your meditation. 
 
 “ You have had a great many conversations with me, and I dare say, 
 that you never was with me for half an hour without my being large upon 
 that very doctrine, of which you make me totally silent and ignorant. 
 
 “ As an undeniable proof of this, you must remember, that the second 
 time I saw you, and when your brother was with you, I put into your 
 hands the little book of the German Theology, and said all that I 
 could in recommendation of the doctrine contained in it. If that 
 book does not plainly lead you to Jesus Christ, I am content to 
 
the HEV. JGIftt WESLET. 
 
 211 
 
 know as little of Christianity as you are pleased to believe; or if 
 you are for stripping yourself naked of your own works, or your 
 own righteousness, farther than that book directs, I had rather 
 you was taught that doctrine by any one else than by me. Above 
 a year ago I published a book against the Plain Account of the 
 Sacrament, &c. You may, perhaps, be too much prejudiced against 
 me to read it, but as you have made yourself a judge of the state of my 
 heart, and of my knowledge in Christ, you ought to have seen that 
 book, to help you to make a right judgment of my sentiments. What I 
 have there written, I judged to be well timed after my former discourses; 
 governed through all that I have written and done by these two common, 
 fundamental, unchangeable maxims of our Lord, ‘ Without me ye can do 
 nothing: If any man will come after me, or be my disicple , let him take 
 up his cross and follow me.’ If you are for separating the doctrine of 
 the cross, from faith in Christ, or following him, you have numbers and 
 names enough on your side, but not me. The conversation I have 
 had with you is past and gone, and you have it in your power to repre¬ 
 sent it as you please ; but the facts I have appealed to, must continue 
 facts, and prove all that for which I appeal to them. You say, 4 Why 
 did I scarce ever hear you name the name of Christ ? Never, so as to 
 ground any thing upon faith in his blood ? If,’ you say, 4 you advised 
 other things as preparatory to this, if you advised them, because you 
 knew I had faith already; verily you knew nothing of me, you discerned 
 not my spirit at all: I know that I had not faith, unless the faith of a 
 devil, the faith of Judas, that speculative notional, airy shadow, which 
 lives in the head and not in the heart.’ 
 
 44 Did you never hear any thing of this from me ? How far I may 
 have discerned your spirit, or the spirit of others that have conversed 
 with me, may, perhaps, be more a secret to you than you imagine ; but 
 I claim nothing on that head. But granting you to be right, in the 
 account of your own faith, how am I chargeable with it ? Have either 
 I or any of my writings, any tendency to fill your head full of 4 airy sha¬ 
 dows V 
 
 44 Here I am to suppose, that after you had been some time medita¬ 
 ting upon an author, that of all others leads us the most directly to a 
 real, living faith in Jesus Christ; after you had judged yourself such a 
 master of his sentiments and doctrines, as to be able to publish them to 
 the world, with directions and instructions concerning such experimental 
 divinity ; that years after you have done this, you had only the faith of 
 a devil, or Judas, an empty notion in your head ; and that you was in. 
 this state through ignorance that there was any better to be sought after, 
 and that you was in this ignorance, because, in my conversation I never 
 directed or called you to this true faith. 
 
 44 But, Sir, as Kempis and I have both of us had your acquaintance 
 and conversation, so pray let the fault be divided betwixt us ; and I shall 
 be content to have it said, that I left you in as much ignorance of this 
 faith, as he did, or that you learnt no more of it by conversing with me, 
 than with him. If you had only this faith till some weeks ago, let me advise 
 you not to be too hasty in believing, that because you have changed 
 your language or expressions, you have changed your faith. The head 
 can as easily amuse itself with a living and justifying faith in the blood 
 of Jesus, as with any other notion; and the heart, which you suppose 
 
2VZ 
 
 THE LIFE OF 
 
 to be a place of security, £s being the seat of self-love, is more deceitful 
 than the head. 
 
 “ I must now transcribe a long passage in your letter, because not a 
 word of it ought to be omitted. It is thus, * I beseech you, by the mercies 
 of God , to consider deeply and impartially, whether the true reason of 
 your never calling me to this, ivas not, that you had it not yourself? 
 Whether that man of God was not in the right, who gave this account: 
 I began to speak to him of faith in Christ: He was silent. Then he 
 began to speak of mystical matters. I spoke of faith in Christ again : 
 He was silent. Then he spoke of mystical matters again :—I saw his 
 state at once. And a very dangerous one in his judgment; whom 
 I know to have the Spirit of God .’ 
 
 “ This man of God, whom I can willingly believe to be as divine as 
 you represent him to be, and whose conversation left a good impression 
 on my mind, was accidentally presented to me in Somerset Gardens, 
 as the acquaintance of an author I was inquiring after, and whose book 
 was then in my hands. I was not half an hour with him in that public 
 place, nor had any intention, at that time, of saying any thing to him, but 
 upon the matter above mentioned. In discourse of that kind, he took 
 occasion, as he says, to speak of faith in Christ. I was silent, except 
 in approbation of what he said. But that I then began to speak of mysti¬ 
 cal matters, is as false as any thing that can be said of me : For I spoke 
 not one single word of any doctrine of religion, either mystical or not. 
 Or if I had spoke of mystical matters, would that have been a receding 
 from the subject he was upon ? Is not faith in Jesus Christ the very 
 sum and substance of what is meant by mystical religion 1 He said very 
 little to me on faith ; but, for aught I know, there might be, what he 
 calls, a first and second time, in what he said to me. But that I, a 
 second time, began to speak to him of mystical matters, is a second 
 great falsity. I leave you now to judge of his seeing my dangerous 
 state at once. 
 
 “ As this falsity lies among us three, I suppose you will not think it 
 proper, that either of you should have any share in it, it being fitter to 
 be ascribed to that state you have provided for me. I am content that 
 you should do with it according to your pleasure. 
 
 “ Your last .paragraph, concerning my sour rough behaviour and ob¬ 
 scurity of conversation on the most important subjects, as inconsistent 
 with Scripture and the fruits of a living faith, in Christ, I leave in its full 
 force. Whatever you can say of me of that kind, without hurting your¬ 
 self, will be always well received by me. 
 
 “ I am your real friend and well-wisher, 
 
 “ W. Law*? 
 
 Mr. Wesley returned the following answer. 
 
 11 May 30, 1738. 
 
 “Reverend Sir,— I sincerely thank you for a favour I did not expect, 
 and presume to trouble you once more. 
 
 “ How I have preached all my life ;—how, qualified or unqualified, I 
 was to correct a translation of Kempis, and to translate a preface to it ; 
 whether I have now, or how long I have had a living faith ; whether 
 Peter Boehler spoke truth in what he said, when two others were 
 present beside meare circumstances, on which the main question 
 
THE REV. JOHN WESLEY. 
 
 213 
 
 does not turn, which is this and no other . 4 Whether you ever advised 
 me, or directed me to books that did advise me, to seek first a living 
 faith in the blood of Christ, and that thereby alone I could be justified. 51 
 
 44 You appeal to three facts, to prove that you did. 1st. That you put 
 into my hands 4 Theologia Germanica.’ 2d. That you published an 
 answer to * The Plain Account of the Sacrament.’ And 3d. That you 
 are governed through all that you have written and done by these two 
 fundamental maxims of our Lord, 4 Without me ye can do nothing, 9 and 
 6 If any man will come after me, let him take up his cross and follow me. 9 
 
 44 The facts I allow, but not the consequence. In ‘ Theologia Ger- 
 manica,’ I remember something of Christ our Pattern, but nothing express 
 of Christ our Atonement. The answer to 4 The Plain Account of th6 
 Sacrament’ I believe to be an excellent book, but not so as to affect the 
 main question. Those two maxims may imply, but do not express, the 
 thing itself: viz. 4 He is our propitiation , through faith in his blood.' 
 
 44 But how are you 4 chargeable with my not having had this faith V If, 
 as you intimate, that you discerned my spirit, then you are chargeable 
 thus : 1. You did not tell me plainly I had it not. 2. You never once ad¬ 
 vised me to seek or to pray for it. 3. Your advice to me was only proper 
 for such as had faith already : advices which led me farther from it, the 
 closer I adhered to them. 4. You recommended books to me, which 
 had no tendency to this faith, but a direct one to destroy good works. 
 
 44 However, 4 Let the fault be divided,’ you say, 4 between me and 
 Kempis. ’ No : If I understood Kempis wrong, it was your part, who 
 discerned my spirit, and saw my mistake, to have explained him, and to 
 have set me right. 
 
 44 1 ask pardon, Sir, if I have said any thing inconsistent with the obli¬ 
 gations I ow r e you, and the respect I bear to your character. 
 
 44 1 am, Reverend Sir, 
 
 44 Your most obedient servant, 
 
 44 J. Wesley. 5 ' 
 
 Thus he found Mr. Law’s refined legal system as great a hinderance 
 to the reception of the faith, as he afterwards found his brother Samuel’s 
 self-confidence and High Church principles. 
 
 The serious reader will have observed, that, in his inquiries after truth, 
 Mr. Wesley was ever impressed with that sentiment which he uttered 
 in one of his letters to his brother,— Jigitur de vita et sanguine Tumi , 
 —it is not a little thing, it is for my life. 99 Accordingly, as a member 
 of the Church of England, he considered himself bound to observe all 
 the ordinances of that church, even to the keeping of Lent, according to 
 the declaration of the Apostle, 44 If a man be circumcised ,” if he be thus 
 admitted, 44 he is bound to keep the whole law," of that church which thus 
 admits him : And when he took Mr. Law for his guide, believing that 
 he taught the real doctrine of that church in its original purity, he zeal¬ 
 ously pursued the path pointed out by him, in all its self-denying precepts. 
 When, therefore, he discovered, that the way laid down by that eminent 
 man differed from the church, and especially from the Holy Scriptures, 
 the same earnestness of spirit led him to testify against it. The Scrip* 
 tures plainly hold out, to every sinner who attends to the voice of God, 
 a present salvation from the guilt, the power, and the nature of sin, and 
 an entire reconciliation with God, who is himself declared to be pfe* 
 Vol. I. 28 
 
214 
 
 THE LIFE OF 
 
 viously “ reconciled, through the Son of his loved ’ But no such previ¬ 
 ous reconciliation, no such present aid, was taught by his contemplative 
 friend ; no such encouragement, no such present quickening power and 
 Jove, were held out to those who groaned under guilt, or felt the chains 
 of sin. A letter now before me, dated Lincoln College, Oxon., June 
 the 26th, 1734, details Mr. Law’s plan, and shows its inefficiency in a 
 striking light. Mr. Law, we see, in his answer to Mr. Wesley’s expos- 
 tulatory letter, could give, with full sincerity I doubt not, an imposing 
 view of his own system : but Mr. Wesley was now convinced, that it 
 was not the system of our reconciled God. It recommended itself in a 
 way of contrast to the worldly spirit, and therefore was well calculated 
 to convince of sin; but it could go no farther. This Mr. Wesley proved, 
 not by theory, but by its total failure in application. But, at the time h© 
 wrote this letter, he knew no better way; yet that he did not give him¬ 
 self up to the quietism of the Mystic life, is strikingly evident. This 
 letter represents him as mourning over a sinner, who had felt his condi¬ 
 tion, but who was discouraged by the task-master, who fretted the wound 
 without having any effectual medicine to heal the sickness. 
 
 “JReverend Sir, —I must earnestly beg your immediate advice in a 
 case of the greatest importance. Above two years since, I was intrusted 
 with a young gentleman of good sense, and even generous temper, and 
 pretty good learning. Religion he had heard little of; but Mr. Jackson’s 
 Practice of Devotion, your two Treatises, and Thomas a Kempis, by 
 the blessing of God, awakened him, by degrees, to a true notion and 
 serious practice of it. In this he continued sensibly improving till last 
 Lent: At the beginning of which, I advised him to do as he had done 
 the year before, viz. to obey the order of the Church, by using such a 
 sort and measure of abstinence as his health permitted, and his spiritual 
 wants required. He said, ‘ he did not think his health would permit to 
 uSe that abstinence which he did the year before.’ And notwithstanding 
 my reply, that his athletic habit could be in no danger by only abstaining 
 from flesh, and using moderately some less pleasing food, he persisted 
 in his resolution of not altering his food at all. A little before Easter, 
 perceiving he had much contracted the time he had till then set apart 
 for religious reading, I asked him whether he was not himself convinced, 
 that he spent too much time in reading secular authors. He answered, 
 1 he was convinced, any time was too much; and that he should be a 
 better Christian, if he never read them at all.’ I then pressed him 
 earnestly to pray for strength, according to that conviction; and he 
 resolved to try for a week. When that was expired, he said his desire 
 of classical reading was not inflamed, but a little abated : Upon which, 
 I begged him to repeat his resolution for a week or two longer. He 
 said, ‘It signified nothing, for he could never part with the classics 
 entirely.’ I desired him to read that which you say in the ‘ Christian 
 Perfection,’ on reading vain authors. He readily agreed to every word 
 of it, but still, in his practice denied it; though appearing in most other 
 ' particulars, a humble, active, zealous Christian. On Tuesday, April 
 3d, being one of the days the statutes require us to communicate at St. 
 Mary’s, I called upon him just before church, being to set out for Lin¬ 
 colnshire as soon as the service was over. I asked whether he still 
 halted between two opinions; and, after exhorting him as I could to 
 
THE REV. JOHN WESLEY. 
 
 215 
 
 renounce himself, and serve his Master with simplicity, I left him. He 
 did not communicate that day. On my return, May the 21st, I imme¬ 
 diately inquired what state he was in, and found he had never commu¬ 
 nicated since, which he used to do weekly; that he had left off rising 
 early, visiting the poor, and almost all religious reading, and entirely 
 given himself up to secular. When I asked him why he had left off the 
 holy eucharist, he said fairly, 4 because to partake of it implied a fresh 
 promise to renounce himself entirely, and to please God alone, and he did 
 not design to do so.’ I asked, whether he was well convinced he ought 
 to do so. He said, 4 Yes.’ Whether he wished he could design it. 
 He answered, ‘ No ; he did not desire it .’ 
 
 44 From time to time, particularly a few days ago, I wished him to 
 tell me upon what he grounded his hope of salvation ? He replied, after 
 some pause,— 4 that Christ died for all men, but if none were saved by 
 him without performing the conditions, his death would not avail one in a 
 thousand, which was inconsistent with the goodness of God.’ But this 
 answer, and every part of it, he soon gave up, adding with the utmost 
 seriousness, that 4 he cared not whether it was true or no : He was very 
 happy at present, and he desired nothing farther.’ 
 
 44 This morning I again asked him, what he thought of his own state ? 
 He said, 4 he thought nothing about it.’ I desired to know, whether 
 he could, if he considered it ever so little, expect to be saved by the 
 terms of the Christian covenant ? He answered, 4 he did not consider 
 it at all:’ Nor did all I could say in the least move him. He assented 
 to all, but was affected with nothing. He grants, with all composure, 
 that he is not in a salvable state, and shows no degree of concern, while 
 he owns he cannot find mercy. 
 
 44 1 am now entirely at a loss what step to take : Pray he cannot, or 
 wont. When I lent him several prayers, he returned them unused-, 
 saying 4 he does not desire to be otherwise than he is , and why should he 
 pray for it .’ I do not seem so much as to understand his distemper.* 
 It appears to me quite incomprehensible. Much less can I tell what 
 remedies are proper for it. I therefore beseech you, Sir, by the mer¬ 
 cies of God, that you would not be slack, according to the ability He 
 shall give, to advise and pray for him, and am, 
 
 44 Reverend Sir, your most obliged servant, 
 
 44 John Wesley. 
 
 44 Lincoln College , Oxon. 
 
 44 June 26, 1734.” 
 
 I wish I could close this interesting scene by stating the result of this 
 earnest application ; but there is ho record of it, at least none come to 
 my hands. 
 
 About this time he began to pray extempore. March 27, 1738, Mr. 
 Kinchin went with him to the Castle, where, after reading prayers and 
 preaching on, 44 It is appointed for men once to die,” 44 We prayed,” 
 says he, 44 with the condemned man, first in several forms of prayer, and 
 then in such words as were given us in that hour. He kneeled down 
 in much heaviness and confusion, having 4 no rest in his bones by reason 
 of his sins .’ After a space he rose up, and eagerly said, 4 1 am now 
 ready to die . 1 knots Christ has taken away my sins , and there is no 
 *'How well he understood it! How well he could prescribe for it afttfftVhrds, 
 
216 
 
 THE LIFE OF 
 
 more condemnation for me’ The same composed cheerfulness he 
 showed when he was carried to execution : And in his last moments was 
 the same, enjoying a perfect peace, in confidence that he was ‘ accepted 
 in the Beloved,’ ” 
 
 Mr. Wesley again observes, that on Saturday, April 1, being at Mr. 
 Foxe’s society, he found his heart so full, that he could not confine 
 himself to the forms of prayer they were accustomed to use there. 
 il Neither,” says he, “ do I propose to be confined to them any more ; 
 but to pray indifferently, with a form or without, as I may find suitable 
 to particular occasions.”—When God gives the spirit of prayer, deliver¬ 
 ance is near. 
 
 April 24, Mr. G. Wesley being much recovered from an attack of 
 illness, he was able to take a ride to Blendon, where he met with his 
 brother and Mr. Broughton. The next day, April 25th, Mrs. Delamotte, 
 his brother, Mr. Broughton, and himself being met in their little chapel, 
 they fell into a dispute whether conversion was gradual or instantaneous. 
 Mr. John Wesley very positively contended for the latter, and his asser¬ 
 tions appeared to Mr. Charles shocking ; especially when he mentioned 
 some late instances of gross sinners being converted in a moment. Mrs. 
 Delamotte left the room abruptly ; “ I staid,” adds Charles, “ and insist¬ 
 ed that a man need not know when he first had faith.” His brother’s 
 obstinacy, as he calls it, in maintaining the contrary opinion, at length 
 drove him out of the room. Mr. Broughton kept his ground, not being 
 quite so much offended as Mr. Charles Wesley. He and Mrs. Dela¬ 
 motte fled from the robber who would divest them of their Pharisaic 
 robes. 
 
 Mr. Wesley and Mr. Broughton having returned to London, Mr. C. 
 Wesley began to read Haliburton’s life. It produced in him great hu¬ 
 miliation, self-abasement, and a sense of his want of that faith which 
 brings “ righteousness , peace , and joy in the Holy Ghost.” But these 
 effects soon passed away as a morning cloud. A degree of conviction, 
 however, that possibly he might be wrong, had taken hold of his mind, 
 and continued to make him uneasy. This uneasiness was increased 
 by a return of his disorder on the 28th, when he arrived in London. 
 Here Peter Boehler visited him again, and prayed with him. Mr. Charles 
 Wesley now thought it was his duty to consider Boehler’s doctrine, and 
 to examine himself whether he was in the faith ; and if not, never to rest 
 till he had attained it. Still, however, there was a secret wish within 
 his heart that this new doctrine, as he then thought it, might not be true ; 
 and hence arose a joy when he imagined he had found an argument 
 against it. This argument was from his own experience, and he deemed 
 it unanswerable. Having received benefit by bleeding, he attended the 
 sacrament on the first of May, and felt a degree of peace in receiving it. 
 u Now,” said he to himself, “ I have demonstration against the Mora¬ 
 vian doctrine, viz. that a man cannot have peace without assurance of 
 his pardon. I now have peace, yet cannot say of a surety that my sins 
 are forgiven.” His triumph was veiy short; His peace immediately 
 left him, and he sunk into greater doubts and distress than before. He 
 now began to be convinced, that he had not that faith which puts the true 
 believer in possession of the benefits and privileges of the Gospel. For 
 some days following, he had a faint desire to attain it, and prayed for it. 
 He then began to speak of the necessity of this faith to his friends: 
 
THE REV. JOHN WESLEY. 
 
 217 
 
 and he determined not to rest till he had the happy experience of it in 
 himself. 
 
 Soon afterwards Mr. Broughton called upon him at the house of Mr. 
 Bray. The subject was presently introduced. Mr. Broughton said, 
 
 “ As for you, Mr. Bray, I hope you are still in your senses, and not run 
 mad after a faith that must be felt.” He continued contradicting this 
 doctrine of faith, till he roused Mr. C. Wesley to defend it, and to confess 
 his want of faith. “ God help you, poor man !” said Mr. Broughton, 
 
 “ if I could think that you have not faith, I am sure it would drive me to 
 despair.”* Mr. C. Wesley then assured him, he was as certain that 
 “ he had not the faith of the gospel , as he was that he hoped for it, and 
 for salvation.” 
 
 Mr. Broughton was a man of learning, had been a member of their 
 little society at Oxford, and was well disposed to religion. Yet he 
 strangely thought that he could not place the absurdity of their notion in 
 a stronger light, than by saying, this faith must be felt. As if it were 
 possible for a man to believe a proposition, whatever it may be, and not 
 be conscious that he believes it: Or to have doubts, and be totally un¬ 
 conscious and ignorant of them ! 
 
 Mr. Charles Wesley now saw that the Gospel promises to man a 
 knowledge of God as “ reconciled in Christ Jesus,” which he had not 
 attained; and he became more and more earnest in pursuit of it. On 
 the 12th of May, he waked in the morning, hungering and thirsting after 
 righteousness, “ even the righteousness ivhich is of God by faith.” He 
 read Isaiah, and saw, that unto him also were the promises made. He 
 now spent the whole of his time in discoursing on faith, either with 
 those who had it, or with those who sought it; and in reading the Scrip¬ 
 tures and prayer. 
 
 On this day Mr. Wesley observes, that he was much affected at the 
 sight of old Mr. Ainsworth; a man of great learning, and nearly eighty 
 years of age. Like old Simeon, he was waiting to see the Lord’s 
 salvation, that he might die in peace. His tears, his vehemency, and 
 child-like simplicity, showed him upon the entrance of the kingdom of 
 heaven.” Mr. Ainsworth seems to have been fully convinced of the 
 true doctrines of the Gospel, and to have joined himself to this little 
 company who were endeavouring to know and serve God as the Gospel 
 directs. Mr. Wesley mentions him afterwards, with great admiration'of 
 his simplicity and child-like disposition. We are indebted to him for 
 the best Latin and English Dictionary extant. He died in 1743. 
 
 May 17th, Mr. C. Wesley first saw “ Luther on the Galatians,” 
 which Mr. Holland had accidentally met with. They immediately began 
 to read him : “ And my friend, ” adds Mr. C. Wesley, “ was so affected 
 in hearing him read, that he breathed sighs and groans unutterable. 1 
 also marvelled that we were so soon and entirely removed from him that 
 called us into the grace of Christ , unto another Gospel. Who would 
 believe, that our Church had been founded on this important article of jus¬ 
 tification by faith alone If I am astonished I should ever think this a 
 new doctrine ; especially while our Articles and Homilies stand unre- 
 
 * Yes, to a despair of being saved without it. That despair must precede the gift; but it 
 is as far from what the world calls despair, as hell is from heaven. 
 
 t Mr. C. Wesley did not then see the nature of Antinomianism in that work,—the infer¬ 
 nal shadow that has ever followed the true faith. Of this, Luther was not himself conscious 
 when he wrote that book. 
 
218 
 
 THE LIFE OF 
 
 pealed, and the key of knowledge is not yet taken away. From this 
 time I endeavoured to ground as many of our friends as came to see me, 
 in this fundamental truth,— Salvation by faith alone —not an idle and 
 dead faith, but a faith which works by love, and is incessantly productive 
 of all good works, and all holiness.” 
 
 May the 19th, a Mrs. Turner called upon him, who professed faith 
 in Christ. Mr. C. Wesley asked her several questions ; to which she 
 returned the following answers. Has God bestowed faith upon you ? 
 “ Yes, he has.”—W T hy, have you peace with God? “Yes, perfect 
 peace.” And do you love Christ above all things ? “ I do, above all 
 things.”—Then you are willing to die. “ I am, and would be glad to 
 die this moment ; for 1 know that all my sins are blotted out; the hand¬ 
 writing that was against me, is taken out of the way, and nailed to the 
 cross. He has saved me by his death ; he has washed me in his blood ; 
 I have peace in him, and rejoice with joy unspeakable and full of glory.” 
 —Mr. C. Wesley adds, “ Her answers were so full to these and the 
 most searching questions I could ask, that I had no doubt of her having 
 received the atonement; and waited for it myself with more assured hope, 
 feeling an anticipation of joy through the account she gave.” Mr. 
 Charles Wesley was an accurate discerner of spirits, in the ordinary 
 sense of that expression. The real character of faith must therefore 
 have appeared in this gentlewoman. 
 
 Mr. C. Wesley’s knowledge of himself, and conscious want of peace 
 with God, on a foundation that cannot be shaken, furnished him with 
 a key which opened the true meaning of the Scriptures. He saw the 
 gospel contained ample provision for all his wants, and that its operation 
 on the mind is also admirably adapted to the human faculties. He now 
 lost the pride of literature, and sought the kingdom of heaven as a little 
 child : He counted all things as dung and dross in comparison of it; 
 and all his thoughts, his desires, his hopes, and his fears, had some rela¬ 
 tion to it. He was now brought to the birth. On Whitsunday, May 
 21st, he waked in hope and expectation of soon attaining the object of 
 his wishes,—the knowledge of God reconciled in Christ Jesus. At nine 
 o’clock his brother and some friends came to him and sung a hymn suited 
 to the day. When they left him, he betook himself to prayer. Soon 
 afterwards a person came and said, in a very solemn manner, “Believe 
 in the name of Jesus of Nazareth, and thou shalt be healed of all thine 
 infirmities.” The words went through his heart, and animated him with 
 confidence. He looked into the Scripture, and read, “ Now, Lord, what 
 is my hope ? truly my hope is even in thee.” He then cast his eyes on 
 these words, “ He hath put a new song into my mouth, even a thanks¬ 
 giving unto our God; many shall see it and fear , and put their trust in 
 the Lord.” Afterwards he opened upon Isaiah xl, 1, “ Comfort ye, com¬ 
 fort ye my people, saith your God, speak ye comfortably to Jerusalem , 
 and cry unto her , that her warfare is accomplished, that her iniquity is 
 pardoned, for she hath received of the Lord’s hand double for all her 
 sins.” In reading these passages of Scripture, he was enabled to view 
 Christ as “ set forth to be a propitiation for his sins, through faith in 
 his blood,” and received, to his unspeakable • comfort, that peace and 
 rest in God, which he had so earnestly sought. 
 
 The next morning he waked with a sense of the Divine goodness and 
 protection, and rejoiced in reading the 107th Psalm, so nobly descrip*- 
 
THE REV. JOHN WESLEY. 21$ 
 
 live, he observes, of what God had done for his soul.—Yet he had no 
 self-confidence. “ This day,” says he, “ I had a very humbling view 
 of my own weakness; but was enabled to contemplate ‘ Christ in his 
 power to save, to the uttermost, all those who come unto God by Him .’ ” 
 Many evil thoughts were suggested to his mind, but they immediately 
 vanished away. In the afternoon he was greatly strengthened by those 
 words in the 43d of Isaiah, which he saw were spoken to encourage and 
 comfort the true Israel of God, in every age of his church. “ But now 
 thus saith the Lord that created thee, O Jacob, and he that formed thee, 
 O Israel, Fear not: For I have redeemed thee, I have called thee by thy 
 name; thou art mine. When thou passest through the waters, I will 
 he with thee : and through the rivers, they shall not overflow thee : When 
 thou walkest through the fire, thou shall not be burned; neither shall the 
 flame kindle upon thee . For I am the Lord thy God, the Holy One of 
 Israel thy Saviour .” 
 
 The two brothers were now led to pray according to their wants, and 
 the exercises of their own minds ; but they were greatly censured by 
 some persons, particularly by their brother Samuel, when they began this 
 practice. That a form of prayer may be useful, and also proper on some 
 occasions, especially in public worship, we readily grant. But to say, 
 that we shall not ask a favour of God, nor return him thanks ; or that 
 we shall hold no intercourse with Him in our public assemblies, but in 
 a set of words dictated to us by others, is an assumption which is not 
 warranted either by Scripture or reason, and it is ill adapted to edifica¬ 
 tion or comfort. 
 
 An old friend soon after called on Mr. C. Wesley, under great appre¬ 
 hensions that he was running mad. His fears were not a little increased, 
 when he heard him speak of some instances of the power and goodness 
 of God. His friend told him, that he expected to see rays of light round 
 his head ! and said a good deal more in the same strain. Finding, by 
 Mr. C. Wesley’s conversation, that he was past recovery, he begged 
 him to fly from London and took his leave in despair of doing him any 
 good. 
 
 May the 23d, he wrote a hymn on his own conversion. Upon show¬ 
 ing it to Mr. Bray, a thought was suggested to his mind, that he had 
 done wrong and displeased God. His heart immediately sunk within 
 him ; but the shock lasted only for a moment. “I clearly discerned,” 
 says he, “ it was a device of the enemy to keep glory from God. It 
 is most usual with him to preach humility, when speaking would endan¬ 
 ger his kingdom and do honour to Christ. Least of all, would he have 
 us tell what God has done for our souls, so tenderly does he guard us 
 against pride ! But God has showed me, that he can defend me from it, 
 while speaking for Him. In his name, therefore, and through his strength, 
 I will perform my vows unto the Lord, of ‘ not hiding his righteousness 
 ivithin my heart.’’ ” 
 
 Mr. John Wesley, although not yet a partaker of it, continued to de~ 
 clare, “ the faith as it is in Jesus,” which those that were convinced of 
 sin gladly received. A day or two following, he was much confirmed 
 in the truth, by hearing the experience of Mr. Hutchins, of Pembroke 
 College, and Mrs. Fox ; “ Two living witnesses,” says he, u that God 
 can at least, if he does not always, give that faith whereof cometh salva¬ 
 tion, in a moment, as lightning falling from heaven.” 
 
220 
 
 THE LIFE OF 
 
 May 1. They began to form themselves into a religious society, 
 which met in Fetter-lane. This has been called the first Methodist 
 Society in London. Mr. Wesley distinguishes the origin of Methodism 
 into three distinct periods. “ The first rise of Methodism,” says he, 
 c< was in November, 1729, when four of us met together at Oxford: The 
 second was at Savannah, in April 1736, when twenty or thirty persons 
 met at my house : The last was at London, on this day, when forty or 
 fifty of us agreed to meet together every Wednesday evening, in order to 
 free conversation, begun and ended with singing and prayer.”* Although 
 he united with the Moravians thus, he still continued a member and 
 minister of the Church. This meeting was merely a religious society, 
 and so agreed perfectly with Methodism. 
 
 The Society being thus formed, they agreed, in obedience to the 
 word of God, given by St. James, v, 16, 
 
 1. That they would meet together once a week, to Ci confess their 
 faults one to another , and pray one for another , that they might be 
 healed .” 
 
 2. That the persons so meeting should be divided into several Bands, 
 or little companies, none of them consisting of fewer than five, or more 
 than ten persons. 
 
 3. That every one in order should speak as freely, plainly, and con¬ 
 cisely, as he could, the real state of his heart, with his several tempta¬ 
 tions and deliverances, since the last time of meeting. 
 
 4. That all the Bands should have a conference at eight every Wednes¬ 
 day evening, begun and ended with singing and prayer. 
 
 5. That any who desired to be admitted into this Society should be 
 asked, What are your reasons for desiring this ? Will you be entirely 
 open, using no kind of reserve ? Have you any objection to any of our 
 orders ? (which may then be read.) 
 
 6. That when any new member was proposed, every one present 
 should speak clearly and freely whatever objection he might have to 
 him. 
 
 7. That those against whom no reasonable objection appeared, should 
 be, in order for their trial, formed into one or more distinct Bands, and 
 some person agreed on to assist them. 
 
 8. That after two months’ trial, if no objection then appeared, they 
 should be admitted into the Society. 
 
 9. That every fourth Saturday should be observed as a day of general 
 intercession. 
 
 10. That on the Sunday seven-night following, there should be a 
 general love-feast, from seven till ten in the evening. 
 
 11. That no particular member should be allowed to act in any thing, 
 contrary to any order of the Society; and that if any persons, after 
 being thrice admonished, should not conform thereto, they should no 
 longer be esteemed as members. 
 
 About this time he was invited to preach in some of the churches. 
 But, as before, many, (particularly of the chief persons in his congre¬ 
 gations,) would not endure his plain, heart-searching discourses. He 
 was soon told at each of these also, “ Sir, you must preach here no 
 more.”—“ So true,” says he, “ did I find the words of a friend, (viz, 
 * See his Ecclesiastical History, vol. iv, page 175. 
 
THE REV. JOHN WESLEV. 
 
 221 
 
 Mr. Gambold,) in a letter to my brother at this timewhich were 
 as follow: 
 
 “ I have seen upon this occasion, more than ever I could have 
 imagined, how intolerable the doctrine of faith is to the mind of man ; 
 and how peculiarly intolerable to religious men. One q||xi|giY the most 
 unchristian things, even down to Deism; the most entnISffic things, 
 so they proceed but upon mental raptures, lights, and unions"he most 
 severe things, even the whole rigour of ascetic mortification: And all 
 this will be forgiven. But if you speak of faith in such a manner as 
 makes Christ a Saviour to the utmost, a most universal help and refuge ; 
 in such a manner as takes away glorying, but adds happiness to wretch- 
 ed man; as discovers a greater pollution in the best of us, than we 
 could before acknowledge, but brings a greater deliverance from it than 
 we could before expect: If any one offers to talk at this rate, he shall 
 be heard with the same abhorrence as if he was going to rob mankind 
 of their salvation, their Mediator, or their hopes of forgiveness. I am 
 persuaded that a Montanist or a Novatian, who from the height of his 
 purity should look down with contempt upon poor sinners, and exclude f 
 them from all mercy, would not be thought such an overthrower of the 
 Gospel, as he who should learn, from the Author of it, to be a friend 
 of publicans and sinners, and to sit down upon a level with them as soon 
 as they begin to repent. 
 
 “ But this is not to be wondered at. For all religious people have 
 such a quantity of righteousness acquired by much painful exercise, and 
 formed at last into current habits ; which is their wealth, both for this 
 world and the next. Now all other schemes of religion are either so com¬ 
 plaisant as to tell them they are very rich, and have enough to triumph 
 in: Or else only a little rough, but friendly in the main, by telling them 
 their riches are not yet sufficient; but, by such arts of self-denial, and 
 mental refinement, they may enlarge the stock. But the doctrine of 
 faith is a downright robber. It takes away all this wealth, and only 
 tells us, it is deposited for us with somebody else, upon whose bounty 
 we must live like mere beggars. Indeed, they that are truly beggars, 
 vile and filthy sinners until very lately, may stoop to live in this depend¬ 
 ant condition ; it suits them well enough. But they who have long 
 distinguished themselves from the herd of vicious wretches, or have 
 even gone beyond moral men ; for them to be told that they are either 
 not so well, or' but the same needy, impotent, insignificant vessels of 
 mercy with the others : This is more shocking to reason than transub* 
 stantiation. For reason had rather resign its pretensions to judge what 
 is bread or flesh, than have this honour wrested from it,—to be thfe 
 architect of virtue and righteousness. But where am I running? My 
 design was only to give you warning, that wherever you go, * this fool¬ 
 ishness of preaching ’ will alienate hearts from you, and open mouth's 
 against you. 
 
 “ What are you then to do, my dear friend ? I will not exhort you to 
 courage; we need not talk of that, for nothing that is approaching is 
 evil. I will only mention the prejudice we shall be under, if we seem 
 in the least to lay aside universal charity, and modesty of expression. 
 Though we love some persons more than we did, let us love none less : 
 And the rather, because we cannot say any one is bad, or destitute of 
 Divine grace, for not thinking as we do. Indignation at mankind, is & 
 Vol, I. 29 
 
THE LIFE OF 
 
 2$2 
 
 temper unsuitable to this cause. If we are at peace with God in Christy 
 let it soften our demeanour still more, even towards gainsayers.—What 
 has given most offence hitherto, is what perhaps may best be spared : 
 As some people’s confident and hasty triumphs in the grace of God; 
 not by way^pftehumble thankfulness to him for looking upon them, or 
 acknowkSjpSent of some peace and strength unknown before, which 
 they hojSnvill be increased to them; but insisting on the completeness 
 of their deliverance already from all sin, and taking to them every apos¬ 
 tolical boast in the strongest terms.—Let us speak of every thing in 
 such manner as may convey glory to Christ, without letting it glance 
 on ourselves by the way. Let us profess, when we can with truth, 
 how really the Christian salvation is fulfilled in us, rather than how sub¬ 
 limely.”—These sentiments are still of the highest importance. Mr. 
 Wesley accounted them essential to the success of the Gospel, and to 
 a believer’s “ abiding in the faith.” 
 
 He also was now brought to the birth. “ His soul truly waited upon 
 God” knowing that “ from him cometh our salvation .” But so much 
 the more did he “ abhor himself, and repent as in dust and ashes.” As 
 he now expected, that Christ, given for him, would be manifested in 
 him, he also felt that compunction, that deep self-abasement, which 
 must ever precede true living faith in the Son of God. His state of 
 mind at this time he thus pathetically expresses, in the following letter 
 to a friend: 
 
 “ O why is it, that so great, so wise, so holy a God, will use such 
 an instrument as me! Lord, ‘ let the dead bury their dead . 9 But wilt 
 thou send the dead to raise the dead ? Yea, thou sendest whom thou 
 wilt send, and showest mercy by whom thou wilt show mercy! Amen! 
 Be it then according to thy will! If thou speak the word, Judas shall 
 cast out devils.— 
 
 “ I feel what you say, (though not enough,) for I am under the same 
 condemnation. I see that the whole law of God is holy, just and good. 
 I know, every thought, every temper of my soul ought to bear God’s 
 image and superscription. But how am I fallen from the glory of God! 
 I feel, that I ‘ am sold under sin . 9 I know, that I too deserve nothing 
 but wrath, being full of all abominations, and having no good thing in 
 me, to atone for them, or to remove the wrath of God. All my works, 
 my righteousness, my prayers, need an atonement for themselves. So 
 that my mouth is stopped. I have nothing to plead. God is holy, I 
 am unholy. God is a consuming fire: I am altogether a sinner, meet 
 to be consumed. 
 
 “ Yet I hear a voice, (and is it not the voice of God?) saying, ( Believe , 
 and thou shalt be saved. He that believeth , is passed from death unto 
 life. God so loved the world, that he gave his only begotten Son , that 
 whosoever believeth on him, should not perish , but have everlasting life. 9 * 
 
 “ G let no one deceive us by vain words, as if we had already attain¬ 
 ed this faith ! By its fruits we shall know. Do we already feel ‘ peace 
 with God , 9 and ‘ joy in the Holy Ghost V Does his ‘ Spirit bear vAiness 
 icith our spirit, that we are the children of God V Alas ! with mine he 
 does not. Nor, I fear, with yours. O thou Saviour of men, save us 
 from trusting in any thing but Thee! Draw us after Thee ! Let us be 
 
 * He was now poor in spirit , and therefore the kingdom of heaven was his. • He was soon 
 put in possession. The Lord could now, in truth, impute his faith for righteousness. 
 
THE REV. JOHN WESLEY. 
 
 22.3 
 
 emptied of ourselves, and then fill us with 4 all peace and joy in believ¬ 
 ing,* and let nothing separate us from thy love, in time or in eternity!” 
 
 The account which immediately follows, is of such deep importance, 
 that I am constrained to give it entire in his own words. Mr. Wesley’s 
 actual obtaining the true faith of the Gospel, is a point of the utmost 
 magnitude, not only with respect to himself, but to others. For it was not 
 till after this, that God was pleased to own him in such a remarkable 
 manner in the salvation of souls, as was evidenced in his future labours. 
 
 44 What occurred on Wednesday, May 24, I think best to relate at 
 large, after premising what may make it the better understood. Let 
 him that cannot receive it, ask of the Father of lights, that he would give 
 more light to him and me. 
 
 44 I believe, till I was about ten years old, I had not sinned away that 
 4 washing of the Holy Ghost,* which was given me in baptism, having 
 been strictly educated and carefully taught, that I could only be saved 
 by universal obedience, by keeping all the commandments of God; in 
 the meaning of which I was diligently instructed. And those instruc¬ 
 tions, so far as they respected outward duties and sins, I gladly received 
 and often thought of. But all that was said to me of inward obedience, 
 or holiness, I neither understood nor remembered. So that l was in* 
 deed as ignorant of the true meaning of the law, as I was of the gospel 
 of Christ. 
 
 “ The next six or seven years were spent at school; where, outward 
 restraints being removed, I was much more negligent than before, even 
 of outward duties ; and almost continually guilty of outward sins, which 
 I knew to be such, though they were not scandalous in the eye of the 
 world. However, I still read the Scriptures, and said my prayers, morn¬ 
 ing and evening. And what I now hoped to be saved by, was—1. Not 
 being so bad as other people. 2. Having still a kindness for religion. 
 And 3. Reading the Bible, going to Church, and saying my prayers. 
 
 44 Being removed to the University, for five years I still said my prayers, 
 both in public and in private, and read with the Scriptures several other 
 books of religion, especially comments on the New Testament. Yet 
 I had not, all this while, so much as a notion of inward holiness ; nay, 
 went on habitually, and (for the most part) very contentedly, in some 
 or other known sin ; indeed, with some intermissions and short strug¬ 
 gles, especially before and after the Holy Communion, which I was 
 obliged to receive thrice a year. I cannot well tell what I hoped to be 
 saved by now, when I was continually sinning against that little light I 
 had, unless by those transient fits of what many divines taught me to call 
 repentance. 
 
 44 When I was about twenty-two, my father pressed me to enter into 
 Holy Orders. At the same time the providence of God directing me to 
 Kempis’s Christian Pattern, I began to see, that true religion was seated 
 in the heart, and that God’s law extended to all our thoughts as well 
 as words and actions. I was, however, very angry at Kempis, for be¬ 
 ing too strict , though I read him only in Dean Stanhope’s translation. 
 Yet I had frequently much sensible comfort in reading him, such as I 
 was an utter stranger to before ; and meeting likewise with a religious 
 friend, which I had never had till now, I began to alter the whole form 
 of my conversation, and to set in earnest upon a new life. I set apart 
 an hour or two a day for religious retirement. I communicated every 
 
224 
 
 THE LIFE OF 
 
 week. I watched against all sin, whether in word or deed. I began 
 to aim at and pray for inward holiness. So that now, doing so much, 
 and living so good a life, I doubted not but I was a good Christian. 
 
 “ Removing soon after to another College, I executed a resolution, 
 which, I was before convinced, \vas of the utmost importance, shaking 
 off at oncq all mv trifling acquaintance. I began to see more and more the 
 value of time. I applied myself closer to study. I watched more carefully 
 against actual sins. I advised others to be religious, according to that 
 scheme of religion by which I modelled my own life. But meeting now 
 with Mr. Law’s ‘ Christian Perfection and Serious Call,’ (although I was 
 much offended at many parts of both, yet) they convinced me more than 
 ever of the exceeding height and breadth and depth of the law of God. 
 The light flowed in so mightily upon my soul, that every thing appeared 
 in a new view. I cried to God for help, and resolved not to prolong 
 the time of obeying him, as I had never done before : And, by my con¬ 
 tinued endeavour to keep his whole law, inward and outward, to the 
 utmost of my power, I was persuaded, that I should be accepted of him, 
 and that I was even then in a state of salvation. 
 
 “ In 1730, I began visiting the prisons, assisting the poor and sick 
 in town, and doing what other good I could, by my presence or my little 
 fortune, to the bodies and souls of all men. To this end I abridged 
 myself of all superfluities, and many that are called necessaries of life. 
 I soon became a by-word for so doing, and I rejoiced, that my name was 
 cast out as evil. The next spring I began observing the Wednesday 
 and Friday fasts, commonly observed in the ancient Church, taking no 
 food till three in the afternoon. And now I knew not how to go any 
 farther. I diligently strove against all sin. I omitted no sort of self- 
 denial which I thought lawful. I carefully used, both in public and in 
 private, all the means of grace at all opportunities. I omitted no occa¬ 
 sion of doing good : I, for that reason, suffered evil: And all this I 
 knew to be nothing, unless as it was directed towards inward holiness. 
 Accordingly this, the image of God, was what I aimed at in all, by 
 doing his will, not my own. Yet when, after continuing some years 
 in this course, I apprehended myself to be near death, I could not find 
 that all this gave me any comfort, or any assurance of acceptance with 
 God. At this I was then not a little surprised, not imagining I had 
 been all this time building on the sand, nor considering that ‘ otheh' 
 foundation can no man lay than that which is laid by God , even Christ 
 Jems .’ 
 
 “ Soon after, a contemplative man convinced me still more than I 
 was convinced before, that outward works are nothing, being alone ; 
 and, in several conversations, instructed me how to pursue inward holi¬ 
 ness, or a union of the soul with God. But even of his instructions, 
 (though I then received them as the words of God,) I cannot but now 
 observe—1. That he spoke so incautiously against trusting in outward 
 works 9 that he discouraged me from doing them at all. 2. That he 
 recommended, (as it were, to supply what was wanting in them,) mental 
 prayer, and the like exercises, as the most effectual means of purifying 
 the soul and uniting it with God. Now these were, in truth, as much 
 my own works as visiting the sick or clothing the naked ; and the union 
 with God thus pursued, was as really my own righteousness as anv I 
 had before pursued, under another name. 
 
THE REV. JOHN WESLEY. 
 
 225 
 
 u In this refined way of trusting to my own works and my own right* 
 eousness, (so zealously inculcated by the Mystic writers,) I dragged on 
 heavily, finding no comfort or help therein, till the time of my leaving 
 England. On ship-board, however, I was again active in outward works, 
 where it pleased God, of his free mercy, to give me twenty-six of the 
 Moravian brethren for companions, who endeavoured to show me a more 
 excellent way. But I understood it not at first: I was too learned and 
 too wise . So that it seemed foolishness unto me. And continued 
 preaching and following after and trusting in that righteousness, where¬ 
 by no flesh can be justified. 
 
 “ All the time I was at Savannah, I was thus 4 beating the air? 
 Being ignorant of the righteousness of Christ, which, by a living faith 
 in him, bringing salvation 4 to every one that believeth ,’ I sought to esta¬ 
 blish my own righteousness, and so laboured in the fire all my days. I 
 was now properly 4 under the law I knew that the law of God was 
 spiritual; I consented to it that it was good; yea, I delighted in it 4 after 
 the inner man? Yet was I 4 carnal , sold under sin? Every day was I 
 constrained to cry out, 4 What I do, I allow not; for what I would, I do 
 not; but what I hate, that 1 do. To will is , indeed, present with me : 
 but how to perform that which is good, I find not: For the good which 
 I would, I do not; but the evil which I would not, that I do. I find a 
 law, that when I would do good, evil is present with me; even the law in 
 my members, warring against the law of my mind, and still bringing me 
 into captivity to the law of sin?* 
 
 44 In this state I was, indeed, fighting continually, but not conquering. 
 Before, I had willingly served sin; now, it was unwillingly, but still I 
 served it. I fell and rose, and fell again. Sometimes I was overcome 
 and in heaviness ; sometimes I overcame and was in joy : For as, in 
 the former state, I had some foretastes of the terrors of the law, so had 
 I in this of the comforts of the Gospel. During this whole struggle 
 between nature and grace, (which had now continued above ten years,) 
 I had many remarkable returns to prayer, especially when I was in trou¬ 
 ble ; I had many sensible comforts, which, indeed, are no other than 
 short anticipations of the life of faith. But I was still 4 under the law, 1 
 not 4 under grace, 1 the state which most who are called Christians are 
 content to live and die in : For I was only striving with, not freed from 
 sin ; neither had 1 4 the witness of the Spirit with my spirit, 1 and, indeed, 
 could not; for 4 1 sought it not by faith , but, 1 as it were, 4 by the works 
 of the law? 
 
 44 In my return to England, January, 1738, being in imminent danger 
 of death, and very uneasy on that account, I was strongly convinced, 
 that the cause of that uneasiness was unbelief, and that the gaining a 
 true living faith was the one thing needful for me. But still I fixed not 
 this faith on its right object: I meant only faith in God, not faith in or 
 through Christ. Again, I knew not that I was wholly void of this faith, 
 but only thought I had not enough of it. So that, when Peter Boehler, 
 whom God prepared for me as soon as I came to London, affirmed of 
 true faith in Christ, which is but one, that it had those two fruits insepa¬ 
 rably attending it 4 Dominion over sin, and constant peace from a sense 
 of forgiveness,’ I was quite amazed, and looked upon it as a new Gospel. 
 If this was so, it was clear I had not faith. But I was not willing to be 
 
 * Rom. vii. 
 
226 
 
 THE LIFE OF 
 
 convinced of this : Therefore, I disputed with all my might, and labour- 
 ed to prove, that faith might be where these were not, especially where 
 the sense of forgiveness was not: For all the Scriptures relating to this, 
 
 I had been long since taught to construe away, and to call all Presby¬ 
 terians who sppke otherwise.* Besides, I well saw no one could, in 
 the nature of things, have such a sense of forgiveness and not feel it: 
 But I felt it not. If then there was no faith without this, all my preten¬ 
 sions to faith dropped at once. 
 
 “ When I met Peter Boehler again, he consented to put the dispute 
 upon the issue which I desired, viz. Scripture and experience. I first 
 consulted the Scripture. But when I set aside the glosses of men, and 
 simply considered the words of God, comparing them together, endea¬ 
 vouring to illustrate the obscure by the plainer passages, I found they 
 all made against me, and was forced to retreat to my last hold, ‘ that 
 experience would never agree with the literal interpretation of those 
 Scriptures ; nor could I, therefore, allow it to be true, till I found some 
 living witnesses of it.’ He replied, ‘ He could show me such at any 
 time ; if I desired it, the next day.* And, accordingly, the next day he 
 came again with three others, all of whom testified of their own personal 
 experience, that a true living faith in Christ is inseparable from a sense 
 of pardon for all past, and freedom from all present sins. They added 
 with one mouth, that this faith was the gift, the free gift of God, and that 
 he would surely bestow it upon every soul, who earnestly and persevering- 
 ly sought it. I was now thoroughly convinced : and, by the grace of 
 God, I resolved to seek it unto the end,—1. By absolutely renouncing 
 all dependance, in whole or in part, upon my own works or righteous¬ 
 ness, on which I had really grounded my hope of salvation, though I 
 knew it not, from my youth up. 2. By adding to the constant use of all 
 the other means of grace, continual prayer for this very thing, justifying, 
 saving faith, a full reliance on the blood of Christ shed for me ; a trust 
 in him as my Christ, as my sole justification, sanctification, and redemp¬ 
 tion. 
 
 “ I continued thus to seek it (though with strange indifference, dul- 
 ness, and coolness, and unusually frequent relapses into sin,) till Wed¬ 
 nesday, May 24. I think it was about five this morning, that I opened 
 my Testament on those words, Ta psyiza r^iv xai npia sirafysXjxara 
 Ss8u pT]7a», iva Si cl rsrwv ysvrjtfSs Ssia£ xoivwvot (putfswff. ‘ There are given 
 unto us exceeding great and precious promises , that by these ye might be 
 partakers of the divine nature ,’ 2 Pet. i, 4. Just as I went out, I 
 opened it again on these words, 4 Thou art not far from the kingdom of 
 God.’ In the afternoon, I was asked to go to St. Paul’s. The Anthem 
 was, c Out of the deep have I called unto thee, 0 Lord : Lord, hear my 
 voice. O let thine ears consider well the voice of my complaint. If 
 thou, Lord, wilt be extreme to rrtark what is done amiss, 0 Lord, who 
 may abide it ? But there is mercy with thee, therefore thou shaft be fear¬ 
 ed. 0 Israel, trust in the Lord ; for with the Lord there is mercy, and 
 with him is plenteous redemption: And He shall redeem Israel from all 
 his sins.’ 
 
 “In the evening I went very unwillingly to a society in Aldersgate- 
 street, where one was reading Luther’s Preface to the Epistle to the 
 Romans. About a quarter before nine, while he was describing the 
 
 * See the note in page 59. 
 
THE REV. JOHN WESLEV. 
 
 227 
 
 change which God works in the heart through faith in Christ, I felt my 
 heart strangely warmed. I felt I did trust in Christ, Christ alone for 
 salvation; and an assurance was given me that he had taken away my sins , 
 even mine, mid saved me from the law of sin and death.” 
 
 “ His soul now magnified the Lord, and his spirit rejoiced in God 
 his Saviour.—Because he was a son, God sent forth the Spirit of his 
 Son into his heart, crying, Abba Father : The Spirit itself bearing wit¬ 
 ness with his spirit, that he was a child of God.—The love of God was 
 shed abroad in his heart, by the Holy Ghost given unto him.—And he 
 rejoiced in God, by whom he had now received the atonement.” 
 
 Now that he was a child of God, he brought forth ‘ the fruit of the 
 Spirit As soon as he was thus enabled to love God, he loved every 
 child of man. “ Immediately,” says he, “ I began to pray with all my 
 might for those who had in a more especial manner despitefully used 
 me and persecuted me !” And in this thankful, loving, happy frame of 
 mind he continued, believing in God, and zealous of good works. 
 
 His heart was now enlarged to declare, as he never had before, the 
 lovingkindness of the Lord. “ It was his meat and drink, to do his 
 holy and acceptable will. — The word of God dwelt richly in him,” and 
 was in his mouth as “ a sharp twoedged sivord " to the wicked ; but to 
 those who felt the anguish of a “ wounded spirit ,” who had “ turned at 
 God's reproof” he was “ an able Minister of the New Testament, hold¬ 
 ing forth the word of life ” that they also might u rejoice in God their 
 Saviour” 
 
 But he also experienced what it was to be weak in this faith, a little 
 child according to St. John, as well as afterwards to “ be strong in the 
 Lord and in the power of his might.” He was often in heaviness 
 through manifold temptations. Sometimes fear came suddenly upon 
 him ; fear, that he had deceived himself, and stopped short of that grace 
 of God for which he had sought. At other times, letters which he re¬ 
 ceived from injudicious persons concerning the New Birth, and the fruits 
 of Christian Faith, exceedingly troubled him. Few helped, and many 
 strove (most of them ignorantly) to hinder him : to cause him to cast 
 “ away that confidence which hath great recompense of reward.” But 
 the Lord, who had “ brought him up out of the horrible pit” of guilt and 
 unbelief, suffered not his tender new-born spirit to faint before him. He 
 often lifted up his head with joy, and girded him with strength. 
 
 Under these various exercises of mind, he determined to retire for a 
 short time to Germany. “ I had fully purposed,” says he, “ before I 
 left Georgia, so to do, if it should please God to bring me back to Eu¬ 
 rope. And I now clearly saw the time was come. My weak mind 
 could not bear to be thus sawn asunder. And I hoped the conversing 
 with those holy men, who were themselves living witnesses of the full 
 power of faith, and yet able to bear with those that are weak, would be 
 a means, under God, of so establishing my soul, that I might ‘ go on 
 from faith to faith, and from strength to strength.' ” 
 
 Accordingly, having taken leave of his mother, he embarked at Graves¬ 
 end, accompanied by Mr. Ingham, and on Thursday morning, June 15th, 
 landed at Rotterdam. 
 
 On his journey through Holland and Germany he conversed with, and 
 was hospitably entertained by many, who were happy partakers of the 
 faith of the Gospel ; especially at Marienbourn, where he first conversed 
 
22S 
 
 THE LIFE UK 
 
 with Count Zinzendorf, Count de Solmes, and other eminent persons; 
 and with a large company of witnesses of the power of true religion. 
 From this place he wrote a letter to his brother Samuel, of which the 
 following is an extract:— 
 
 “ God has given me at length the desire of my heart. I am with a 
 church whose conversation is in heaven, in whom is the mind that was in 
 Christ, and who so walk as he walked. As they have all one Lord and 
 one faith , so they are all partakers of one spirit , the spirit of meekness 
 and love, which uniformly and continually animates all their conversa¬ 
 tion. 0 how high and holy a thing Christianity is ! And how widely 
 distant from that—I know not what—- which is so called, thoii^h it nei¬ 
 ther purifies the heart nor renews the life, after the image of our blessed 
 Redeemer!” 
 
 In their way to Hernhuth, he and his company were stopped at the 
 city of Weymar a considerable time, and were at last brought before 
 Frederick, afterwards King of Prussia, then Prince Royal, as Mr. Wes¬ 
 ley was informed. The Prince among other inquiries asked him, 
 il What are you going so far as Hernhuth for?” Mr. Wesley answered, 
 “ To see the place where the Christians live.” The Prince then looked 
 hard at them, and let them go. 
 
 On Tuesday the first of August, they arrived at Hernhuth, a settle¬ 
 ment of the Moravians, in Upper Lusatia. The inhabitants of this place 
 were, at least in the general, truly pious persons, who came there from 
 many parts of Europe, to escape the pollutions of the world, and live 
 wholly to God. No immorality was allowed among them : and every 
 thing that tended to genuine religion was introduced, and earnestly en¬ 
 forced. In this place Mr. Wesley conversed with several persons, that 
 were deeply experienced in the ways of God. He also heard some of 
 them preach, and was thereby abundantly strengthened in the grace of 
 God. He speaks particularly of the benefit he received by the conver¬ 
 sation of Michael Linner the chief Elder of the church, and Christian 
 David, who was under God, the first planter of it. Of the latter he thus 
 speaks :— 
 
 “ Four times I enjoyed the blessing of hearing him preach, during the 
 few days I spent here; and every time he chose the very subject which 
 I should have desired, had I spoken to him before. Thrice he described 
 the state of those who are ‘ weak in faith,* who are justified, but have 
 not yet a new clean heart; who have received forgiveness through the 
 blood of Christ, but have not received the indwelling of the Holy Ghost. 
 This state he explained once, from ‘ Blessed are the poor in spirit: for 
 theirs is the kingdom of heaven:* when he showed at large from various 
 Scriptures, that many are children of God and heirs of the promises, 
 long before their hearts are softened by holy mourning, before they are 
 comforted by the abiding witness of the Spirit, melting their souls into 
 all gentleness and meekness ; and much more, before they are renewed 
 in all that ‘ righteousness* which they ‘ hungered and thirsted after,* 
 before they are * pure in heart* from all self and §in, and ‘ merciful as 
 their Father which is in heaven is merciful.* 
 
 “ A second time he pointed out this state from those words, 1 Who 
 shall deliver me from the body of this death!—I thank God through 
 Jesus Christ our Lord.—There is therefore now no condemnation to them 
 which are in Christ Jesus.* Hence also he at large both proved the 
 
THE REV. JOHN WESLEY. 
 
 229 
 
 existence, and showed the nature of that intermediate state, which most 
 experience between that 4 bondage 1 which is described in the 7th chap¬ 
 ter of the Epistle to the Romans, and the full 4 glorious liberty of the 
 children of God, 1 described in the eighth chapter, and in many other 
 parts of Scripture. 
 
 44 This he yet again explained from the Scriptures which describe 
 the state the apostles were in, from our Lord’s death, (and indeed for 
 some time before,) till the descent of the Holy Ghost on the day of 
 Pentecost. They were then 4 clean, 1 as Christ himself had borne them 
 witness 4 by the word which he had spoken unto them. 1 They then 4 had 
 faith, 1 otherwise he could not have prayed for them, that their 4 faith 1 
 might 4 not fail. 1 Yet they were not properly 4 converted they were 
 not 4 delivered from 1 the spirit of fear ; they had not 4 new hearts 
 neither had they [fully] received 4 the gift of the Holy Ghost. 1 
 
 44 The fourth sermon which he preached, concerning the ground of 
 our faith, made such an impression upon me, that when I went home, 
 I could not but write down the substance of it, which was as follows :— 
 
 44 The word of reconciliation which the Apostles preached, as the 
 foundation of all they taught, was that 4 we are reconciled to God, not by 
 our own works, nor by our own righteousness, but wholly and solely by 
 the blood of Christ. 1 
 
 44 But you will say, Must I not grieve and mourn for my sins ! Must 
 I not humble myself before God ? Is not this just and right ? And must 
 I not first do this before I can expect God to be reconciled to me ? I 
 answer, it is just and right. You must be humbled before God. You 
 must have a broken and contrite heart. But then observe, this is not 
 your own work. Do you grieve that you are a sinner! This is the 
 work of the Holy Ghost. Are you contrite ! Are you humbled before 
 God ? Do you indeed mourn, and is your heart broken within you! All 
 this worketh the self same Spirit. 
 
 44 Observe again, this is not the foundation. It is not this by which 
 you are justified. This is not the righteousness, this is no part of the 
 righteousness, by which you are reconciled unto God. You grieve for 
 your sins. You are deeply humbled. Your heart is broken. Well. 
 But all this is nothing to your justification. The remission of your sins 
 is not owing to this cause, either in whole or in part. Nay, observe 
 farther, that it may hinder justification, that is, if you build any thing 
 upon it; if you think, I must be so or so contrite : I must grieve more, 
 before I can be justified. Understand this well. To think you must 
 be more contrite, more humble, more^rieved, more sensible of the weight 
 of sin, before you can be justified ; is, to lay your contrition, your grief, 
 your humiliation for the foundation of your being justified ; at least for 
 a part of the foundation. Therefore, it hinders your justification ; and 
 a hinderance it is which must be removed, before you can lay the right 
 foundation. The right foundation is, not your contrition, (though that 
 is not your own,) not your righteousness, nothing of your own, nothing 
 that is wrought in you by the Holy Ghost; but it is something without 
 you, viz. the righteousness and the blood of Christ. 
 
 44 For this is the word, 4 To him that believeth on God that justifieth 
 the ungodly , his faith is counted for righteousness. 1 See ye not, that 
 nothing 4 in us 1 is the foundation ? There is no connexion between God 
 and the ungodly. There is no tie to unite them. They are altogether 
 
 Vol. I. 30 
 
&50 
 
 THE LIFE dF 
 
 separate from each other. They have nothing in common. There is 
 nothing less or more in the ungodly, to join them to God. Works, right¬ 
 eousness, contrition? No. Ungodliness only. This then do, if you 
 will lay a right foundation : Go straight to Christ with all your ungodli¬ 
 ness. Tell him, 6 Thou whose eyes are as a flame of fire searching 
 my heart, seest that I am ungodly. I plead nothing else. I do not say 
 I am humble or contrite ; but I am ungodly. Therefore bring me to 
 .him that justifieth the ungodly. Let thy blood be the propitiation for 
 me. For there is nothing in me but ungodliness.’ 
 
 “ Here is a mystery. Here the wise men of the world are lost, are 
 taken in their own craftiness. This the learned of the world cannot 
 comprehend. It is foolishness unto them : sin is the only thing which 
 divides men from God. Sin, ( let him that heareth understand ,) is the 
 only thing which unites them to God, that is, the only thing which moves 
 the Lamb of God to have compassion upon, and, by his blood, to give 
 them access to the Father. 
 
 “ This is the 1 word of reconciliation ’ which we preach. This is the 
 foundation which never can be moved. By faith we are built upon this 
 foundation ; and this faith also is the gift of God. It is his free gift, 
 which he now and ever giveth to every one that is willing to receive it. 
 And when they have received this gift of God, then their hearts will melt 
 for sorrow that they have offended him. But this gift of God lives in the 
 heart, not in the head. The faith of the head, learned from men or 
 books, is nothing worth. It brings neither remission of sins, nor peace 
 with God. Labour then to believe with your whole heart. So shall 
 you have redemption through the blood of Christ. So shall you be 
 cleansed from all sin. So shall ye go on from strength to strength, 
 being renewed day by day in righteousness and all true holiness.” 
 
 Mr. Wesley was also much strengthened by the religious experience 
 of several holy men, with whom he conversed during his stay in this truly 
 Christian place. One of these, Arvid Gradin, gave him, at his request, 
 a definition in writing of the ^X^pocpopia 'tfigsws, “ the full assurance of 
 faith” in the following words, “ Requies in sanguine Christi; jirma 
 fiducia in Deum, et persuasio de gratia divind; tranquillitas mentis 
 summa , aique serenitas et pax; cum absentia omnis desiderii carnalis et 
 cessatione pecatorum etiam internorum .” He added, (testifying at the 
 $ame time it was his own experience,) “ Verbo , cor quod antea instar 
 maris turbulenti agitabatur , in summa fuit requie , instar maris sereni et 
 tranquilli. —Repose in the blood of Christ: a firm confidence in God, 
 and persuasion of his favour: serene peace and steadfast tranquillity of 
 mind, with a deliverance from fleshly (unholy) desire, and from every 
 outward and inward sin. In a word, the heart which before was tossed 
 like a troubled sea, was still and quiet, and in a sweet calm.” 
 
 This was the first account Mr. Wesley had heard from amr living 
 man “ as his own experience ,” of what he had before learned from the 
 oracles of God. And as, by the former testimonies, he was encouraged 
 to hold fast the beginning of his confidence, so by this he was stimula¬ 
 ted to press forward after all the privileges of his high calling, that his 
 joy might be full. 
 
 “ Gladly,” says he, “ would I have spent my life here, but my Mas¬ 
 ter calling me to labour in another part of his vineyard, on Monday, 
 August 14th, 1738, I was constrained to take my leave of this happy 
 
THE REV. JOHN WESLRY. 
 
 231 
 
 piace.”' On his departure he makes this reflection, <£ 0 when shall this 
 Christianity cover the earth, i as the waters cover the sea V ” After visit* 
 ing Professor Franck at Haile, (son of the great Professor Franck,) and 
 viewing the schools at Jena, founded by Buddseus, he arrived at Rotter¬ 
 dam, where he took ship and sailed for England. He was now strength¬ 
 ened to do and suffer whatever the wise and holy God, whom he “ served 
 with his spirit in the Gospel of his Son” should permit to come upon 
 him in the prosecution of his great design—of spending his life in testi¬ 
 fying the Gospel of the grace of God. 
 
 CHAPTER IV. 
 
 THE PROGRESS AND LABOURS OF THE BROTHERS, IN MAINTAINING 
 THE FAITH OF THE GOSPEL. 
 
 While Mr. John Wesley was seeking spiritual strength among the 
 helievers in Germany, his brother Charles was maintaining “ the good 
 fight of faith” among the formalists and unbelievers at hgme. He had 
 obtained satisfactory evidence that he was a pardoned sinner, accepted 
 of God in Christ Jesus, and quickened by his Spirit. He enjoyed con¬ 
 stant peace, was extremely watchful over the motions of his own heart, 
 and had a degree of strength to resist temptation, and to do the will of 
 God, which he had not found before his justification. But he felt no 
 great emotion of mind or transport of joy in any of the means of grace- 
 lie now intended to receive the sacrament, and was fearful lest he 
 should be as flat and comfortless in this ordinance as formerly : He re¬ 
 ceived it without any very sensible effect on his mind more than usual s 
 but with this difference from his former state, that he found himself, after 
 it was over, calm and satisfied with the goodness of God to his sou! r 
 and free from doubt, fear, or scruple of his interest in Christ. In this 
 way he was early taught by experience, not to place too much confi¬ 
 dence in any of those sudden and transient impressions, which are often, 
 made on the mind, in public or private acts of devotion. The life of 
 faith was now become more natural to him, and his heart was kept in 
 peace, stayed upon God, and watching unto prayer. The Lord was 
 now also evidently teaching him the deep lessons contained in the first 
 Epistle of St. John, concerning little children, young men, and fathers ; 
 lessons wholly unknown to those who have not this faith. 
 
 May 28, 1738, he observes that he rose in great heaviness, which 
 neither private nor joint ffrayer with others could remove. At last he 
 betook himself to intercession for his relations, and was greatly enlarged 
 therein, particularly for a most profligate sinner. He spent the remaim 
 der of the morning with James Hutton in prayer, singing, and rejoicing. 
 In the afternoon his brother came, having arrived from Germany ; and, 
 after prayer for success on their ministry, Mr. John Wesley set out, 
 intending to go to Tiverton, and Mr. Charles began writing his first 
 sermon after his conversion, “ In the name of Christ his prophet.” A 
 severe exercise of faith and patience soon followed. June 1st, he found 
 his mind so exceedingly dull and heavy, that he had scarcely any power 
 to pray. This state increased upon him for several days, till at length 
 he becam.e unconscious of any comfort, or of any impression of good 
 
23.2 
 
 THE LIFE OF 
 
 upon his mind in the means of grace. He was averse to prayer, and 
 though he had recovered strength sufficient to go to church, yet he almost 
 resolved not to go at all. When he did go, the prayers and sacrament 
 were a grievous burden to him : instead of a fruitful field, he found the 
 whole service a dreary barren wilderness, destitute of comfort and profit. 
 He felt what he calls, “ a cowardly desire of death,” to escape from his 
 present painful feelings. He began to examine himself, and to inquire 
 wherein his present state differed from the state he was in before he pro¬ 
 fessed faith. He soon found there was a difference in the following 
 particulars : He observed, the present darkness was not like the former; 
 there was no guilt in it; he was persuaded, therefore, that God would 
 remove it in his own time ; and he was confident of the love and mercy 
 of God to him in Christ Jesus. The former state was night, the present 
 only a cloudy day : at length the cloud dispersed, and the Sun of right¬ 
 eousness again shone with brightness on his soul. This was a most 
 instructive exercise: It showed him his own utter helplessness in the 
 work of his salvation. He found by experience, that he could not pro¬ 
 duce comfort, or any religious affection in himself, even when he most 
 wanted it, and^that the work is really the Lord’s ; and that, therefore, 
 whenever these affections were experienced by others under his minis¬ 
 try, the work was also the Lord’s, and he only the mean humble instru¬ 
 ment in his hand. Thus God prepared him for great usefulness, and 
 guarded him against pride. 
 
 June 7th, Dr. Byrom* called upon him. Mr. C. Wesley had a 
 hard struggle with his bashfulness before he could prevail on himself to 
 speak freely to the Doctor on the things of God. At length he gave 
 him a simple relation of his own experience : This brought on a full 
 explanation of the doctrine of faith, which Dr. Byrom received with won¬ 
 derful readiness. This was similar to the case of the celebrated Dr. 
 Cheyne, who, hearing a young woman relate her own experience, cried 
 out, “ O my God ! I have been studying Divinity many years, and now 
 the boys and girls know more of it than I do !”—“ Why then,” said Mr. 
 J. Wesley, when he related the anecdote, “ let the boys and girls praise 
 God!” 
 
 Mr. C. Wesley having recovered strength, began to move about 
 among his friends. He went to Blendon and to some other places in 
 the country, and found, that the more he laboured in the work of the 
 ministry, the more his joy and happiness in God increased. In his jour¬ 
 ney he met with the Rev. Mr. Piers ; and, on the 9th of this month, in 
 riding to Bexley, spake to him of his own experience, with great sim¬ 
 plicity, but with confidence. He found Mr. Piers ready to receive the 
 faith. The greatest part of the day was spent in the same manner. 
 Mr. Bray, who was with Mr. C. Wesley, related the dealings of God 
 
 * John Byrom, an ingenious poet of Manchester, was born in 1691. His first poetical 
 Essay appeared in the Spectator, No. 603, beginning, “ My time, O ye Muses, was happily 
 spentwhich, with two humorous letters on dreams, are to be found in the eighth volume. 
 He was admitted a member of the Royal Society in 1724. Having originally entertained 
 thoughts of practising physic, he received the appellation of Doctor, by which he was always 
 known; but reducing himself to narrow circumstances by a precipitate marriage, he sup¬ 
 ported himself by teaching a new method of short-hand, of his own invention, until an estate 
 devolved to him by the death of an elder brother. He was a man of a ready lively wit, of 
 which he gave many humorous specimens, whenever a favourable opportunity tempted 
 him to indulge his disposition. He died in 1763; and a collection of his Miscellaneous 
 Poems was printed at Manchester, in two volumes, octavo, 1773. 
 
THE REV. JOHN WESLEY. 
 
 233 
 
 with his own soul, and showed what great things God had done for 
 their friends in London. Mr. Piers listened with eager attention to all 
 that was said, made not the least objection, but confessed that these 
 were things which he had never experienced. They then walked and 
 sung, and prayed in the garden : He was greatly affected, and testified 
 his full conviction of the truth, and desire of finding Christ. “ But,” 
 said he, “ I must first prepare myself by long exercise of prayer and 
 good works.” What a mixture ! He saw “ men as trees walking.” 
 
 The day before Mr. C. Wesley and Mr. Bray arrived at Blendon, 
 Mr. Piers had been led to read the Homily on Justification, by which 
 he was convinced, that in him, “ by nature, dwelt no good thing.” This 
 prepared him to receive what these messengers of peace related con¬ 
 cerning their own experience. He now saw, that all the thoughts of his 
 heart were evil, and that continually, forasmuch as “ whatsoever is not 
 of faith is sin.” 
 
 June 10, Mr. Piers became earnest for present salvation ; he prayed 
 to God for comfort, and was encouraged by reading- Luke v, 23 : 
 “ Whether is it easier to say, Thy sins be forgiven thee , or to say , Rise 
 up and walk? But that ye may know that the Son of man hath power 
 on earth to forgive sins, (he said unto the sick of the palsy,) I say unto 
 thee, Arise, and take up thy bed, and go unto thine house,” &c. Mr. C. 
 Wesley and Mr. Bray now conversed with him on the power of Christ 
 to save, and then prayed with him ; they afterwards read the 65th Psalm, 
 and were animated with hope in reading,—“ Thou that hearest prayer, 
 unto thee shall all flesh come . Blessed is the man whom thou choosest, and 
 receivest unto thyself; he shall dwell in thy courts, and shall be satisfied 
 with the plenteousness of thy house, even of thy holy temple. Thou shall 
 show us wonderful things in thy righteousness, O God of our salvation ! 
 Thou art the hope of all the ends of the earth,” &c. In the continu¬ 
 ance of these exercises alternately, of conversing, reading, and praying 
 together, Mr. Piers received power to believe on the Lord Jesus Christ, 
 and had “ peace and joy in believing.” 
 
 The next day Mr. Piers preached on death ; and in hearing him, Mr. 
 C. Wesley observes, “ I found great joy in feeling myself willing, or 
 rather desirous to die.”—This, however, did not now proceed from 
 impatience, or a fear of the afflictions and sufferings of life, but from a 
 clear evidence of his acceptance in the Beloved. After sermon they 
 went to the house of Mr. Piers, and joined in prayer for a poor woman 
 in deep despair :* Then going down to her, Mr. C. Wesley asked 
 whether she thought God was love, and not anger, as Satan would per¬ 
 suade her ? He showed her the gospel plan of salvation; a plan founded 
 in mercy and love to lost perishing sinners. She received what he said 
 with all imaginable eagerness. When they had continued some time 
 together in prayer for her, she rose up a new creature, strongly and ex¬ 
 plicitly declaring her faith in the blood of Christ, and full persuasion that 
 she was accepted in him. 
 
 Mr. C. Wesley remained weak in body, but grew stronger daily in 
 faith, and more zealous for God and the salvation of men, great power 
 accompanying his exhortations and prayers. On the evening of this 
 day, after family prayer, he expounded the lesson, and one of the ser- 
 
 * Rather in deep conviction, and having only heard a legal ministry, as the event fully 
 showed. 
 
234 
 
 THE LIFE OF 
 
 vants testified her faith in Christ and peaee with God. A short time 
 afterwards, the gardener was made a happy partaker of the same blessing. 
 Mr. Piers also began to see the fruit of his ministerial labours. Being 
 sent for to visit a dying woman in despair, because she “ had done so 
 little good, and so much evil ;” he declared to her the glad tidings of 
 salvation by grace, and showed her, that if she could sincerely repent 
 and receive Christ by a living faith, God would pardon her sins and re¬ 
 ceive her graciously. This opened to her view a solid ground of com¬ 
 fort; she gladly renounced all confidence in herself, to trust in Jesus 
 Christ, and she expressed her faith in him by a calm, cheerful, triumph¬ 
 ant expectation of death. Her fears and agonies were at an end; “ being 
 justified by faith , she had peace with God” and only entered farther into 
 her rest, by dying a few hours after. The spectators of this awfully 
 joyful scene, were melted into tears, while she calmly passed into the 
 heavenly Canaan, and brought up a good report of her faithful pastor, 
 w ho under Christ saved her soul from death. 
 
 The next day, June the 14th, Mr. C. Wesley returned to London.. 
 He staid there only two days, and then returned with T. Delamotte to 
 Blendon, and from thence to Bexley. Here his complaints returned 
 upon him, and he was obliged to keep his bed. “ Desires of death,” 
 says he, “ often rose in me, which 1 laboured to check, not daring to 
 form any wish concerning it.” His pains abated; and on the 21st, I 
 find him complaining, that several days had elapsed and he had done 
 nothing for God ; so earnestly did he desire to be incessantly labouring 
 in the work of the ministry. 
 
 In this excursion, Mr. C. Wesley was very successful in doing good; 
 but he met with strong opposition to the doctrine of justification by faith 
 alone, from William Delamotte, whom he calls his scholar, and from 
 Mrs. Delamotte, who was still more violent against it than her son; 
 both were zealous defenders of the merit of good works. Mr. Dela¬ 
 motte supposed, that if men were justified by faith alone, without any 
 regard to works, then sinners obtaining this justification and dying soon 
 after, would be equal in heaven with those who had laboured many years 
 in doing good and serving God. “ But,” said he, “ it would be unjust 
 in God to make sinners equal with us, who have laboured many years.” 
 The Jews of old reasoned in a similar manner concerning the reception 
 of the Gentiles into the gospel church, on the same conditions, and to 
 the same privileges with themselves. This disposition is beautifully 
 described, and gently reproved, in the parable of the prodigal son. Mr. 
 Delamotte’s conclusion, however, does not follow from the doctrine of 
 justification by faith. As all men have sinned, so all men must be 
 justified, or pardoned, as an act of mere grace or favour. Our state in 
 heaven will be regulated by a different rule. All who are saved will not 
 be treated as equal: “ Every man ivill be rewarded according to his 
 works,” that is, according to his improvement in practical holiness, on 
 Gospel principles. 
 
 Mr. Delamotte, however, thought his conclusion good, and was ani¬ 
 mated with zeal against this new faith, as it was then commonly called. 
 He collected his strong reasons against it, and filled two sheets of 
 paper with them : But in searching the Scripture for passages to strength¬ 
 en his arguments, he met with Titus, iii, 5 : “ Not by works of right¬ 
 eousness which ive have done , but according to his mercy he hath saved 
 
THE REV. JOHN WESLEY. 
 
 235 
 
 %ts;” This passage of Scripture cut him to the heart,—destroyed ail 
 confidence in the specious reasoning he had used on this subject, and 
 convinced him he was wrong. He burned his papers, and began to 
 seek in earnest that faith which he had before opposed. 
 
 June the 30 th, Mr. C. Wesley received from him the following letter. 
 
 “ Dear Sir, —God hath heard your prayers. Yesterday about twelve, 
 he put his fiat to the desires of his distressed servant; and, glory be to 
 Him, I have enjoyed the fruits of his holy Spirit ever since. The only 
 uneasiness I feel, is, want of thankfulness and love for so unspeakable 
 a gift. But I am confident of this also, that the same gracious hand 
 which hath communicated, will communicate even unto the end. O 
 my dear friend, I am free indeed! I agonised some time between dark¬ 
 ness and light; but God was greater than my heart, and burst the cloud, 
 and broke down the partition wall, and opened to me the door of faith.” 
 
 Upon Mr. John Wesley’s arrival in London, it was his desire to 
 preach in a church, rather than any other place. But this he seldom 
 could do. The same obstructions were in the way that had before shut 
 the doors of so many churches against him. Rather, the offence was 
 now increased : The people flocked to hear him more than ever. Pre¬ 
 sent salvation by faith, which he now preached every where with zeal, 
 though a principal doctrine of the Church of England, was little under¬ 
 stood and less approved. But as he had the will, so the providence 
 of God gave him the means of testifying the Gospel. His own little 
 society was now increased to thirty-two persons ; and many other reli¬ 
 gious communities, in various parts of the town, received him gladly. 
 Newgate was not yet shut against him. He made excursions into the 
 country also, visited Oxford, and preached to the prisoners in the castle. 
 Being thus, to use St. Paul’s words, “ instant in season, and out of 
 season embracing every opportunity that offered, of publicly declaring 
 the truth and of enforcing it also, in every company, and to every indi¬ 
 vidual with whom he conversed ; it could not be, but many reports would 
 be spread concerning him, in every place. The effect, as of old, was 
 ‘ 1 some said, He is a good man; and others said, Nay, but he deceiveth 
 the people: And the multitude was divided.” 
 
 The points he chiefly insisted on, were four: First, That orthodoxy, 
 (or right opinions,) is, at best, but a very slender part of religion, if it 
 can be allowed to be any part of it at all : That neither does religion 
 consist in negatives , in bare harmlessness of any kind : nor merely in 
 externals , doing good, or using the means of grace, in works of piety, 
 (so called,) or of charity : That it is nothing short of, or different from, 
 “ the mind that was in Christ ,” the image of God stamped upon the heart, 
 inward righteousness attended with “ the peace of God,” and “ joy in 
 the Holy Ghost.” — Secondly, That the only way under heaven to this 
 religion, is, to “ repent and believe the Gospel ,” or (as the Apostle words 
 it) “ repentance towards God, and faith m our Lord Jesus Christ.” — 
 Thirdly, That by this faith, “ he that worketh not, but believetli on him 
 that justifieth the ungodly, his faith is imputed for righteousness He is 
 11 justified freely by his grace, through the redemption which is in Jesus 
 Christ.” —And, Lastly, That, “ being justified by faith,” we taste of the 
 heaven to which we are going: we are holy and happy : we tread down 
 sin and fear, and “ sit in heavenly places with Christ Jesus.” 
 
236 
 
 THE LIFE OF 
 
 Many of those who heard this, began to cry out, that he brought 
 Strange things to their ears; that this was -a doctrine which they never 
 heard before, or at least, never regarded. “ They searched the Scrip¬ 
 tures, whether these things were so ;” and acknowledged “ the truth as it 
 is in Jesus.” Their hearts also were influenced, as well as their under¬ 
 standings, and they determined to follow “ Jesus Christ, and him cruci¬ 
 fied” 
 
 But while Mr. Wesley thus strove to be a worker together with 
 God, to 
 
 Catch the brands out of the fire, 
 
 To snatch them from the verge of hell, 
 
 he did not neglect himself. Receiving a letter from a friend concerning 
 the marks of true conversion, he determined more closely to “ examine 
 himself, whether he was in the faith.” 
 
 <£ The surest test,” says he, “ whereby we can examine ourselves, 
 whether we be indeed in the faith, is that given by St. Paul: ‘ If any man 
 be in Christ, he is a new creature. Old things are passed away. Be¬ 
 hold, all things i are become new.' 
 
 “ First. —His judgments are new : His judgment of himself, of 
 happiness, and of holiness. 
 
 “ He judges himself to be altogether fallen short of the glorious 
 image of God. To have no good thing abiding in him ; but all that is 
 corrupt and abominable : In a word, to be wholly i earthly, sensual, and 
 devilish a motly mixture of beast and devil. 
 
 “ Thus, by the grace of God in Christ, I judge of myself. Therefore 
 I am, in this respect, a new creature. 
 
 il Again. His judgment concerning happiness is new. He would 
 as soon expect to dig it out of the earth, as to find it in riches, honour, 
 pleasure, (so called,) or, indeed, in the enjoyment of any creature. He 
 knows there can be no happiness on earth, but in the enjoyment of God, 
 and in the foretaste of those ‘ rivers of pleasure which flow at his right 
 hand for evermore .’ 
 
 “ Thus, by the grace of God in Christ, I judge of happiness. There¬ 
 fore I am, in this respect, a new creature. 
 
 “ Yet, again. His judgment concerning holiness is new. He no 
 longer judges it to be an outward thing;—to consist either in doing no 
 harm, in doing good, or in using the ordinances of God. He sees it is 
 the life of God in the soul; the image of God fresh stamped on the 
 heart; an entire renewal of the mind in every temper and thought, after 
 the likeness of Him that created it. 
 
 ** Thus, by the grace of God in Christ, I judge of holiness. There¬ 
 fore I am, in this respect, a new creature. 
 
 “ Secondly. —His designs are new. It is the design of his life, not 
 to heap up treasures upon earth, not to gain the praise of men, not to 
 indulge the desire of the flesh, the desire of the eye, or the pride of life ; 
 but to regain the image of God ; to have the life of God again planted 
 in his soul ; and to be renewed after his likeness, in righteousness and 
 all true holiness. 
 
 “ This, by the grace of God in Christ, is the design of my life. There¬ 
 fore I am, in this respect, a new creature. 
 
 “ Thirdly. —His desires are new, and, indeed, the whole train of 
 his passions and inclinations. They are no longer fixed on earthly 
 
THE REV. JOHN WESLEY. 
 
 237 
 
 things. They are now set on the things of heaven. His love, and 
 joy, and hope ; his sorrow, and fear, have all respect to things above. 
 They all point heavenward. Where his treasure is, there is his heart 
 also. 
 
 “I dare not say, I am a new creature in this respect. For other 
 desires often arise in my heart. But they do not reign. I put them all 
 under my feet, 4 through Christ which strengthened me.’ Therefore I 
 believe he is creating me anew in this also ; and that he has begun, 
 though not finished, his work. 
 
 44 Fourthly. —His conversation is new. It is always 4 seasoned 
 with salty and Jit to minister grace to the heavers.’ 
 
 44 So is mine, by the grace of God in Christ. Therefore, in this 
 respect, I am a new creature. 
 
 44 Fifthly. —His actions are new. The tenour of his life singly points 
 at the glory of God. All his substance and time are devoted thereto. 
 
 4 Whether he eats or drinks , or whatever he does,’ it either springs from, 
 or leads to, the love of God and man. 
 
 44 Such, by the grace of God in Christ, is the tenour of my life. There¬ 
 fore, in this respect, I am a new creature.” 
 
 Hearing that Mr. Whitefield was returned from Georgia, he hastened 
 to London to meet him, and they once more took sweet counsel toge¬ 
 ther. A few other clergymen now united with them, being convinced 
 that the New Doctrine , vulgarly called Methodism , was indeed the old 
 doctrine of the Bible, and of the Church of England. 
 
 An instance of the fervency of this little band of Christian soldiers, 
 will not perhaps be unpleasing. Being assembled together with several 
 others on the 1st of January, 1738, they continued in prayer till the night 
 •was far spent. 44 About three in the morning,” says he, 44 the power of 
 God came mightily upon us, insomuch that many cried out for exceeding 
 joy, and many fell to the ground. As soon as we were recovered a little 
 from that awe and amazement at the presence of his majesty, we broke 
 out with one voice 4 We 'praise thee , O God; ive acknowledge Thee to 
 be the Lord.’ ” 
 
 To awaken a drowsy, careless world, sunk in sin and sensuality, the 
 Lord at this time was pleased to work in an extraordinary manner. In 
 several places, while Mr. Wesley was expounding the Scriptures, many 
 persons trembled and fell down before him. Some cried aloud, and 
 others appeared convulsed as in the agonies of death. Many of these 
 were afterwards eminent possessors of the holiness and happiness of 
 religion : and declared, that they had at the time above mentioned such 
 a deep sense of the dreadful nature of sin, and of the just wages of it, 
 that they were constrained to cry aloud for the disquietude of their heart. 
 In others the change which the Scripture speaks of, as evidencing a 
 true conversion, was not so apparent: While in some, neither godly 
 sorrow for sin, peace or joy in believing, nor any real change of heart 
 and life, followed the impressions which were then made upon them. 
 
 Mr. Wesley at this time maturely compared these appearances of 
 things with the word of God, and especially with the work of the Spirit 
 of God on the souls of men as described in the word. He thereby 
 clearly saw, that every religious pang, much less enthusiastic conceit, 
 must not be taken for true conversion. At the same time, he perceived, 
 from several passages both of the Old and New Testament, that the 
 
 Vol. J. ' 31 
 
2%8 THE LIFE OF 
 
 operations cf the Spirit of God have occasionally produced such livelr 
 and powerful actings of the passions of fear, sorrow, joy, and love, as 
 must necessarily have caused at the time considerable agitations of the 
 body. He also knew that several of the Fathers of the church in the 
 three first centuries, spoke often of such a work among the people.* 
 
 Nor was he ignorant, that in our own land, since the Reformation, 
 when the violations of the laws of God, the atonement of Christ, and 
 the remission of sins have been preached with “ the demonstration of 
 the Spirit and of power,” such impressions have been made thereby, in 
 innumerable instances, that even the body seemed to fail before them.'f 
 
 Yet it is certain, that throughout the whole of his life he wished that 
 all things should be done, even in the opinion of men, decently and in 
 order. But he had one only design, which was to bring men to that 
 knowledge and love of God, which makes them holy and happy : Useful 
 in their lives, and peaceful in their death. He therefore thankfully acqui¬ 
 esced in every means which the Lord was pleased to use for the accom¬ 
 plishment of this great end. And when he saw those extraordinary 
 effects accompanied by a godly sorrow for sin, and earnest desires to 
 be delivered from it; when he saw men deeply convinced of the want 
 of a Saviour, and this conviction followed by humble loving faith in the 
 Son of God, enabling them to walk worthy of the Lord who had called 
 them to his kingdom and glory, he therein rejoiced . Nor could the 
 imprudent zeal of a few, or the noise and confusion which sometimes 
 attended this extraordinary work, cause him to relax in his efforts to turn 
 men “ from darkness to light , and from the power of Satan unto God.” 
 
 The reasoning of a writer of that day, by no means prejudiced in his 
 favour, is well worthy of consideration. “ What influence,” says he, 
 “ sudden and sharp awakenings may have upon the body, I pretend not 
 to explain. But I make no question Satan, so far as he gets power, 
 may exert himself on such occasions, partly to hinder the good work in 
 the persons who are thus touched with the sharp arrows of conviction, 
 and partly to disparage the work of God, as if it tended to lead people to 
 distraction.” 
 
 About this time he wrote several letters to his friends on the continent, 
 giving them an account of the work of God in England. That to Count 
 Zinzendorf, and to the Moravian Church, I shall insert, as I shall have 
 to speak of both hereafter. 
 u To Count Zinzendorf, at Marienhorn. 
 
 u May our gracious Lord, who counteth whatsoever is done to the 
 least of his brethren, as done to himself, return seven-fold to you and 
 the Countess, and to all the brethren, the kindnesses you did to us! ft 
 would have been a great satisfaction to me, if I could have spent more 
 time with the Christians who love one another. But that could not be 
 now; my Master having called me to work in another part of his vine- 
 
 * The words of the great John Chrysostom are remarkable. Comment on Romans viii, 
 15. “ Ye have received the Spirit of adoption, by which we cry, Abba, Father /”—“ This is 
 
 the first word we utter,” says he, “ yera ras Qavya^as wSivas eicavas, Kai tov %evov tt apaS o^ov 
 ■’XoyevyaTuv voyov : after those amazing throes (or birth-pangs ,) and that strange and wonder¬ 
 ful manneriof bringing forth” 
 
 i The instance of that learned, laborious, and successful minister of the Church of Eng¬ 
 land, Mr. Bolton, is well known. He was awakened by the preaching of the celebrated 
 Mr. Perkins in the University of Cambridge; and was affected with such terrors, as caused 
 him to throw himself on the ground, and roar with inexpressible anguish : yea, sometimes 
 he lay pale and senseless like one that was dead. 
 
THE REV. JOHN WESLEY. 
 
 239 
 
 yard. Nor did I return hither at all before the time: For though a 
 great door and effectual had been opened, the adversaries had laid so 
 many stumbling-blocks before it, that the weak were daily turned out 
 of the way. Numberless misunderstandings had arisen, by means of 
 which the way of truth was much blasphemed : And thence had sprung 
 anger, clamour, bitterness, evil-speaking, envyings, strifes, railings, evil- 
 surmises ; whereby the enemy had gained such an advantage over the 
 little flock, that 1 of the rest durst no man join himself to them.' 
 
 “ But it has now pleased our blessed Master to remove, in great; 
 measure, these rocks of offence. The word of the Lord again runs 
 and is glorified; and his work goes on and prospers. Great multitudes 
 are every where awakened, and cry out, 4 What must we do to be saved!' 
 Many of them see, that there is only one name under heaven whereby 
 they can be saved : And more and more of those who seek it, find salva¬ 
 tion in his name : And these are of one heart and one soul. They all 
 love one another, and are knit together in one body, and one spirit, as 
 in one faith, and one hope of their calling. The love and zeal of our 
 brethren in Holland and Germany, particularly at Hernhuth, has stirred 
 up many among us, who will not be comforted till they also partake of 
 the great and precious promises. I hope, if God permit, to see them 
 at least once more, were it only to give them the fruit of my love, the 
 speaking freely on a few things which I did not approve, perhaps because 
 I did not understand them. May our merciful Lord give you a right 
 judgment in all things, and make you to abound more and more in all 
 lowliness and meekness, in all simplicity and godly sincerity, in all 
 watchfulness and seriousness : In a word, in all faith and love particu¬ 
 larly to those that are without; till you are merciful as your Father 
 which is in heaven is merciful! I desire your constant and earnest pray¬ 
 ers, that he would vouchsafe me a portion of the same spirit.”* 
 
 “ To the Church of God which is in Hernhuth, John Wesley, an 
 
 unworthy Presbyter of the Church of God in England, wisheth all 
 
 grace and peace in our Lord Jesus Christ. October 14, 1738. 
 
 “ Glory be to God, even the Father of our Lord Jesus Christ, for his 
 unspeakable gift! for giving me to be an eyewitness of your faith, and 
 love, and holy conversation in Christ Jesus. I have borne testimony 
 thereof with all plainness of speech, in many parts of Germany, and 
 thanks have been given to God by many on your behalf. 
 
 “ We are endeavouring here also, by the grace which is given us, to , 
 be followers of you, as ye are of Christ. Fourteen were added to us 
 since our return, so that we have now eight bands of men, consisting of 
 fifty-six persons, all of whom seek for salvation only in the blood of 
 Christ. As yet we have only two small bands of women, the one of 
 three, the other of five persons. But here are many others who only wait 
 till we have leisure to instruct them, how they may most effectually build 
 up one another in the faith and love of Him who gave himself for them. 
 
 “ Though my brother and I are not permitted to preach in most of 
 
 * Mr. Southey relates a foolish story, from Mr. Hampson, about the Count, “ who,” he 
 says, “considered Mr. Wesley as his pupil, ordering him to dig in his garden, and taking 
 him from his work, without a coat, to visit a German Count, saying, ‘ You must be simple, 
 my brother.’ ” I am confident there is no truth at all in the story. The Count was a gen¬ 
 tleman, and would not act so, neither did he consider Mr. Wesley as his pupil; and Mr . 
 Wesley understood Christian simplicity, and propriety, too well to suffer nimself to be so 
 treated. 
 
240 
 
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 the churches in London, yet, thanks be to God, there are others left, 
 wherein we have liberty to speak the truth as it is in Jesus. Likewise 
 every evening, and on set evenings in the week at two several places, 
 we publish the word of reconciliation, sometimes to twenty or thirty, 
 sometimes to fifty or sixty, sometimes to three or four hundred persons, 
 met together to hear it. We begin and end all our meetings with singing 
 and prayer: And we know that our Lord heareth our prayer, having 
 more than once or twice, (and this was not done in a corner,) received 
 our petitions in that very hour. 
 
 “ Nor hath he left himself without other witnesses of his grace and 
 truth. Ten ministers I know now in England, who lay the right found¬ 
 ation, 1 The blood of Christ cleanselh us from all sin.’ Over and above 
 whom, I have found one Anabaptist, and one, if not two, of the teachers 
 among the Presbyterians here, who, I hope, love the Lord Jesus Christ 
 in sincerity, and teach the way of God in truth. 
 
 “ O cease not ye, that are highly favoured, to beseech our Lord that 
 he would be with us even to the end ; to remove that which is displea¬ 
 sing in his sight, to support that which is weak among us, to give us the 
 whole mind that was in him, and teach us to walk even as he walked! 
 And may the very God of peace fill up what is wanting in your faith, and 
 build you up more and more in all lowliness of mind, in all plainness of 
 speech, in all zeal and watchfulness; that he may present you to himself 
 a glorious church, not having spot or wrinkle, or any such thing, but 
 that ye may be holy and unblameable in the day of his appearing.” 
 
 The progress of Mr. C. Wesley, previous to this time, remains to be 
 noted. We have seen that he had been diligent in his Master’s service, 
 though as yet he had not been able to preach. On Sunday, July 2d, 
 1738, he observes, “ Being to preach this morning, for the first time, I 
 received strength for the work of the ministry. The whole service at 
 Basingshaw Church was wonderfully animating, especially the Gospel, 
 concerning the miraculous draught of fishes. I preached salvation by 
 faith to a deeply attentive audience, and afterwards gave the cup. Ob¬ 
 serving a woman full of reverence, I asked her if she had forgiveness 
 of sins 1 She answered with great sweetness and humility, ‘ Yes, I know 
 it now, that I have forgiveness.’” Nothing short of this could now 
 satisfy him as a guide of souls. 
 
 “ I preached again at London-Wall, without fear or weariness. As 
 I was going into the church, a woman caught hold of my hand and 
 blessed me most heartily, telling me she had received forgiveness of sins 
 while I was preaching in the morning.” In the evening they held a 
 meeting for prayer, when two other persons found peace with God. 
 
 July 10th, Mr. C. Wesley was requested by the Rev. Mr. Sparks, to 
 go to Newgate: he went and preached to the ten malefactors under 
 sentence of death. But he observes, it was with a heavy heart. “ My 
 old prejudices,” says he, “ against the possibility of a deathbed repent¬ 
 ance, still hung upon me, and I could hardly hope there was mercy for 
 those whose time was so short.” Butin the midst of his languid dis¬ 
 course, as he calls it, his mind acquired a sudden confidence in the 
 mercy of God, and he promised them all pardon in the name of Jesus 
 Christ, if they wquld even then, as at the last hour, repent and believe 
 the gospel. He adds, “ I did believe they would accept the proffered 
 
THE REV. JOHN WESLEY. 
 
 241 
 
 mercy, and cpuld not help telling them, I had no doubt but God would 
 give me every soul of them.” See here the faith that gave those mi¬ 
 nisters of Christ such a harvest of souls among those who were dead in 
 sin ! He preached to them again the next day, with earnestness, from 
 the second lesson, when two or three began to be deeply affected. 
 
 This day Mr. C. Wesley received a letter from Mr. William Dela- 
 motte, giving an account of his mother. “ I cannot hold my peace,” 
 says he ; “ the mercies of God come so abundantly on our unworthy 
 family, that I am not able to declare them. Yet as they are his bless¬ 
 ings through your ministry, I must inform you of them, as they will 
 strengthen your hands, and prove helpers of your joy.—Great then, I 
 believe, was the struggle in my mother, between nature and grace ; but 
 God, who knoweth the very heart and reins, hath searched her out. Her 
 spirit is become as that of a little child. She is converted, and Christ 
 hath spoken peace to her soul. This change was begun in her the 
 morning you left us, (the 8th,) though she concealed it from you. The 
 next morning when she waked the following words of Scripture were 
 present to her mind : ‘ Either what woman , having ten 'pieces of silver , 
 if she lose one of them , doth not light a candle and sweep the house dili¬ 
 gently till she find it V She rose immediately, took up Bishop Taylor, and 
 opened on a place which so strongly asserted this living faith, that she 
 was fully convinced. But the enemy preached humility to her that she 
 could not deserve [deserve pardon!] so great a gift. God however, 
 still pursued, and she could not long forbear to communicate the emo¬ 
 tion of her soul to me. We prayed, read, and conversed for an hour. 
 The Lord made use of a mean instrument to convince her of her igno¬ 
 rance of the word of God. Throughout that day, she was more and 
 more enlightened by the truth, till at length she broke out, * Where have 
 I been ? I know nothing; I see nothing ; my mind is all darkness; 
 how have I opposed the Scripture !’ She was tempted to think, she was 
 labouring after something that was not to be attained; but Christ did 
 not suffer her to fall; she flew to him in prayer and singing, and con¬ 
 tinued agonizing all the evening. The next morning, when reading in 
 her closet, she received reconciliation and peace. She could not con¬ 
 tain the joy attending it; nor forbear imparting to her friends and neigh¬ 
 bours that she had found the piece which she had lost. Satan in vain 
 attempted to shake her; she felt in herself, 
 
 Faith’s assurance, Hope’s increase, 
 
 All the confidence of Love.” 
 
 Mr. Sparks asked him if he would preach at St. Helen’s. He agreed 
 to supply Mr. Broughton’s place, who was at Oxford, “arming our 
 friends,” says Mr. C. Wesley, “against the faith.” He adds, “I preach¬ 
 ed faith in Christ to a vast congregation, with great boldness, adding 
 much extempore.” Mr. C. Wesley proposed the doctrines of the gos¬ 
 pel with clearness, and illustrated them with great strength, from the 
 Scriptures, in which he was mighty. After this sermon, Mrs. Hind, 
 with whom Mr. Broughton lodged, sent for Mr. C. Wesley, and acknow¬ 
 ledged her agreement with the doctrine he had preached ; she wished 
 him to come and talk with Mr. Broughton, who, she thought, must him¬ 
 self agree to it. 
 
 The next day, July 12th, he preached at Newgate to the condemned 
 felons. He visited one of them in his cell, sick of a fever, a poor 
 
XHE LIFE OF 
 
 M2 
 
 Black, who had robbed his master. “ I told him,” says Mr. C. Wes¬ 
 ley, “ of one who came down from heaven to save lost sinners, and him 
 in particular: I described the sufferings of the Son of God ; his sorrows, 
 agony, and death. He listened with all the signs of eager astonishment. 
 The tears trickled down his cheeks, while he cried, ‘ What? was it for 
 me ? Did the Son of God suffer all this for so poor a creature as me V I 
 left him waiting for the salvation of God. 
 
 “ July 13th.—I read prayers and preached at Newgate, and adminis¬ 
 tered the sacrament to our friends and five of the felons. I was much 
 affected and assisted in prayer for them with comfort and confidence. 
 
 “ July 14th.—I received the sacrament from the Ordinary, and spake 
 Strongly to the poor malefactors, and to the sick Negro in the condemn¬ 
 ed hole : I was moved by his sorrow and earnest desire of Christ Jesus. 
 
 “ The next day, July 15th, I preached there again, with an enlarged 
 heart; and rejoiced with my poor Black, who now believes that the Son 
 of God loves him , and gave himself for him. 
 
 “ July 17th.—I preached at Newgate on death, which the malefac¬ 
 tors must suffer, the day after to-morrow. Mr. Sparks assisted in giving 
 the sacrament, and another clergyman was present. Newington asked 
 me to go in the coach with him. At one o’clock I was with the Black 
 in his cell, when more of the malefactors came to us. I found great 
 help and power in prayer for them. One of them rose all in a sweat, 
 with the agitation of his mind, and professed faith in Christ. I found 
 myself overwhelmed with the love of Christ to sinners. The Negro 
 was quite happy, and another criminal in an excellent temper. I talked 
 with one more, concerning faith in Christ; he was greatly moved. The 
 Lord, I trust, will help his unbelief also.”—The clergymen now left 
 them, and Mr. Wesley, with several others, joined in fervent prayer and 
 thanksgiving at Mr. Bray’s. At six in the evening, he returned to the 
 prisoners, with Mr. Bray. They talked chiefly with Hudson and New¬ 
 ington. They prayed with them, and both seemed deeply affected. 
 Newington declared, that he had some time before felt inexpressible joy 
 and love in prayer, but was much troubled at its being so soon withdrawn. 
 
 Mr. C. Wesley goes on: “ July 18th, the Ordinary read prayers and 
 preached; I administered the sacrament to the Black and eight more ; 
 having first instructed them in the nature of it. One of them told me 
 in the cells, that whenever he offered to pray, or had a serious thought, 
 something came and hindered him, and that it was almost continually 
 with him. After we had prayed for him, he rose amazingly comforted; 
 full of joy and love; so that we could not doubt, but he had received 
 the atonement.” In the evening, Mr. C. Wesley and Mr. Bray were 
 locked in the cells. “ We wrestled,” says he, “ in mighty prayer: 
 All the criminals were present, and cheerful. The soldier, in particular, 
 found his comfort and joy increase every moment. Another from the 
 time he communicated, has been in perfect peace. Joy was visible in 
 all their faces. We sang, 
 
 Behold the Saviour of mankind 
 Nail’d to the shameful tree; 
 
 How vast the love that him inclined, 
 
 To bleed and die for thee ! 
 
 It was one of the most triumphant hours I have ever known. Yet, on 
 July 19th, I rose very heavy and backward to visit them for the last 
 time. At six in the morning, I prayed and sung with them altogether. 
 
THE REV. JOHN WESLEY. 
 
 243 
 
 The Ordinary would read prayers ; and he preached, but alas ! most 
 miserably.” Mr. Sparks and Mr. Broughton were present; the latter 
 of whom administered the sacrament, and then prayed ; Mr. C. Wesley 
 prayed after him. At half past nine o’clock their irons were knocked 
 off, their hands tied, and they prepared for the solemn journey and the 
 fatal hour. The clergymen went in a coach, and about eleven the 
 criminals arrived at Tyburn. Mr. C. Wesley, Mr. Sparks, and Mr. 
 Broughton got upon the cart with them; the Ordinary endeavoured to 
 follow, but the poor prisoners begged that he would not, and the mob 
 kept him down. They were all cheerful; full of comfort, peace, and 
 triumph ; firmly persuaded that Christ had died for them,—had taken 
 away their sins, and waited to receive them into paradise. None show¬ 
 ed any natural terror or death ; no fear or crying. “ I never saw,” says 
 Mr. C. Wesley, “ such calm triumph, such incredible indifference to 
 dying. We sang several hymns ; particularly, 
 
 A guilty, weak, and helpless worm, 
 
 Into thy hands I fell; 
 
 Be thou my life, my righteousness, 
 
 My Jesus, and my all. 
 
 I took leave of each in particular. Mr. Broughton bid them not to be 
 surprised when the cart should draw away. They cheerfully replied, 
 they should not. We left them, going to meet their Lord. They were 
 turned off exactly at twelve o’clock; not one struggled for life. I spoke 
 a few suitable words to the crowd, and returned full of peace and con* 
 fidence of our friends’ happiness.”—The whole of this awful scene 
 must have appeared very extraordinary in that day. Blessed be God, 
 the sight of penitent culprits has been common since that time. 
 
 Mr. C. Wesley, by the daily exercise of preaching, expounding, ex¬ 
 horting, and praying with the people, had now acquired some degree 
 of boldness in public speaking; the great and leading doctrines of the 
 Gospel were become familiar to his mind, and expression flowed natu¬ 
 rally and easily, in conversing on them. He preached at Islington, 
 October 15th, and added to his notes a good deal extempore. On Fri¬ 
 day, the 20th, seeing few people present at St. Antholin’s, he thought 
 of preaching extempore. “ I was afraid,” says he, “ yet ventured, trust¬ 
 ing in the promise, 1 Lo ! I am with you always .’ I spoke on justifi¬ 
 cation, from the third chapter of the Epistle to the Romans, for three 
 quarters of an hour, without hesitation. Glory be to God, who keepeth 
 his promise for ever.” 
 
 About this time, previously to his brother’s going to Bristol, they 
 waited on Dr. Gibson, the Bishop of London, to answer the complaints 
 which he had heard alleged against them, respecting their preaching an 
 absolute assurance of salvation. Some of the Bishop’s words were, “ If 
 by assurance you mean an inward persuasion, whereby a man is conscious 
 in himself, after examining his life by the law of God, and weighing his 
 own sincerity, that he is in a state of salvation, and acceptable to God, 
 I do not see how any good Christian can be without such an assur¬ 
 ance.”—They answered, “ We do contend for this ;* but we have been 
 charged with Antinomianism, because we preach justification by faith 
 alone. Can any one preach otherwise who agrees with our Church 
 
 * Certainly they did. All believers in their walk with God must thus examine themselves; 
 But no man was ever justified thus: This would he justification by works, which is impos¬ 
 sible to a sinner 
 
244 
 
 THE LIFE OF 
 
 and the Scriptures ?”—“ But,” said the Bishop, “ there is a very heavy 
 charge brought against us Bishops, in consequence of your having re¬ 
 baptized an adult, and alleged the Archbishop’s authority for doing it.” 
 —Mr. John Wesley answered, that he had expressly declared the con¬ 
 trary, and acquitted the Archbishop from having any hand in the matter; 
 but added, “ If a person, dissatisfied with Lay-Baptism, should desire 
 Episcopal, I should think it my duty to administer it, after having 
 acquainted the Bishop, according to the Canon.”—“ Well,” said the Bi¬ 
 shop, “lam against it myself, when any one has had baptism among the 
 Dissenters.”—The Bishop here showed more liberality than some in our 
 day. Mr. Charles Wesley adds, “ My brother inquired whether his read¬ 
 ing in a religious society made it a conventicle ? His Lordship warily re¬ 
 ferred us to the laws: but, on urging the question, ‘ Are religious societies 
 conventicles ?’ he answered,‘ No; I think not: however, you can read 
 the acts and laws as well as I; I determine nothing.’ We hoped his 
 Lordship would not, henceforward, receive an accusation against a 
 Presbyter, but at the mouth of two or three witnesses. He said, ‘ No, 
 by no means ; and you may have free access to me at all times.’ We 
 thanked him and took our leave.” 
 
 Tuesday, November 14th, Mr. Charles W r esley had another conference 
 with the Bishop of London, without his brother. “ I have used your 
 Lordship’s permission,” said he, “ to wait upon you, A woman desires 
 me to baptize her, not being satisfied with her baptism by a Dissenter. 
 She says, sure and unsure is not the same. He immediately took fire and 
 interrupted me : ‘I wholly disapprove of it; it is irregular.’ ” “ My 
 Lord,” said Mr. C. Wesley, “ I did not expect your approbation; I 
 only came in obedience to give you notice of my intention. ‘ If is irregu¬ 
 lar ; I never receive any such information, but from the minister.’—My 
 Lord, your rubric does not so much as require the minister to give you 
 notice, but any discreet person. I have the minister’s leave.—‘ Who 
 gave you authority to baptize?’—Your Lordship, and I shall exercise it 
 in any part of the known world.—* Are you a licensed curate ?’—I have 
 the leave of the proper minister.—‘ But, do you not know, that no man 
 ■can exercise parochial duty in London, without my leave ? It is only 
 sub silentio .’—But you know, many do take that permission for author¬ 
 ity, and you yourself allow it.—‘ It is one thing to connive, and another 
 to approve ; I have power to inhibit you.’—Does your Lordship exert 
 that power ? Do you now inhibit me ?—‘ 0 why will you push matters 
 to an extreme ? I do not inhibit you.’—Why then, my Lord, according 
 to your own concession, you permit or authorize me.—‘ I have power 
 to punish and to forbear.’—To punish! That seems to imply that I have 
 done something worthy of punishment; I should be glad to know, that 
 I may answer. Does your Lordship charge me with any crime?— 
 ‘No, no, I charge you with no crime.’—Do you then dispense with my 
 giving you notice of any Baptisms in future ?—‘ I neither dispense, nor not 
 dispense.’ He censured Lawrence on Lay-Baptism , and blamed my 
 brother’s sermon, as inclining to Antinomianism.* I charged Arch¬ 
 bishop Tillotson with denying the faith; he allowed it, and owned they 
 ran into one extreme to avoid another. He concluded the conference 
 with ‘ Well Sir, you knew my judgment before, and you know it now : 
 Good morning to you.’ ” 
 
 * Salvation by faith. Eph. ii, 8, Preached before the University. 
 
THE REV. JOHN WESLEY. 
 
 245 
 
 Mr. C. Wesley now dearly saw, that a faithful discharge of his duty 
 would expose him to many hardships and dangers ; and though he gene¬ 
 rally had great confidence in God, yet he was fully sensible of his weak¬ 
 ness, and that he must be supported in his work by a power not his own. 
 On the 25th of November, at Oxford, he experienced great depression of 
 mind. “ I felt,” says he, “ a pining desire to die, foreseeing the infi¬ 
 nite dangers and troubles of life.” But, as he was daily engaged in 
 the exercise of some part or other of his ministerial office, “ the times 
 of refreshing from the. 'presence of the Lord ” frequently returned upon 
 him ; his strength was renewed, and he was again enabled to go on his 
 way rejoicing. 
 
 Mr. Whitefield was at this time at Oxford, and was earnest with Mr. 
 C. Wesley to accept a College Living. This shows that no plan of 
 Itinerant preaching was yet thought of: Had any such plan been in 
 agitation among them, it is very certain Mr. Whitefield would not have 
 urged this advice on Mr. C. Wesley, whom he loved as a brother, and 
 whose labours he highly esteemed. 
 
 December the 11th, Mr. C. Wesley left Oxford, and coming to Wick¬ 
 ham in the evening, took up his lodgings with a Mr. Hollis, to whom, 
 I suppose, he had been recommended without sufficient caution. “ He 
 entertained me,” adds Mr. Wesley, “with his French Prophets, who, 
 in his account, are equal, if not superior, to the Prophets of the Old 
 Testament. While we were undressing, he fell into violent agitations, 
 and gabbled like a turkey-cock. I was frightened, and began exorcising 
 him with * Thou deaf and dumb devil/ &c. He soon recovered from his 
 fit of inspiration. I prayed and went to bed, not half liking my bed¬ 
 fellow; nor did I sleep very sound with Satan so near me.” He 
 escaped, however, without harm, and came safe to London the next 
 day, where he heard a glorious account of the success of the Gospel at 
 Islington, (where Mr. Stonehouse was minister,) some of the fierce 
 opposers being converted. 
 
 January 5th, 1739, Mr. Wesley gives us another convincing proof, 
 that no plan of becoming Itinerants , was yet formed. He says, “ My 
 brother, Mr. Seward, Hall, Whitefield, Ingham, Kinchin, and Hutchins, 
 all set upon me to settle at Oxford.”—But he could not agree to their 
 proposal, without being more fully satisfied that it was the order of Pro¬ 
 vidence. This advice, however, and a similar instance above mention¬ 
 ed, plainly show, that their views at present extended no farther than to 
 preach the Gospel in the Churches, wherever they had opportunity. 
 
 About this time some persons, being greatly affected under the public 
 service, fell into violent convulsive motions, accompanied with loud and 
 dismal cries. This gave great offence to many, and occasioned dis¬ 
 putes. Mr. Charles Wesley mentions this circumstance in his Journal 
 on the 10th of January. “At the Society,” says he, “we had some 
 discourse about agitations; no sign of grace, in my humble opinion.” 
 Certainly, not an infallible sign. But conviction for sin, and the pro¬ 
 cess of conversion by the grace of God, may greatly agitate a weak 
 frame. 
 
 February 21st, Mr. C. Wesley and his brother thought it prudent to 
 wait on Dr. Potter, then Archbishop of Canterbury, to prevent any ill 
 impression which the various false reports of their proceedings might 
 produce on his mind. “ He showed us,” says Mr. C. Wesley, “great 
 Vol. I. 32 
 
246 
 
 THE LIFE OF 
 
 affection: Spoke mildly of Mr. Whitefield; cautioned us to give no 
 more umbrage than was necessary for our defence; to forbear excep¬ 
 tionable phrases; to keep to the doctrines of the Church.—We told 
 him, we expected persecution would abide by the Church till her Articles 
 and Homilies were repealed.—He assured us, he knew of no design, 
 in the Governors of the Church, to innovate ; and neither should there 
 be any innovation while he lived. He avowed justification by faith 
 alone; and signified his gladness to see us, as often as we pleased.” 
 The Archbishop also warned them, as Mr. John Wesley informed me, 
 to preach and enforce only the essentials of religion. “ Other things,” 
 said he, “ time and the providence of God only can cure.” Mr. Wesley 
 never forgot this. 
 
 “ From him,” continues Mr. Wesley, “ we went to the Bishop of 
 London; who denied that he had condemned us, or even heard much 
 concerning us. He said Mr. Whitefield’s Journal was tainted with 
 enthusiasm, though he himself was a pious well-meaning youth. He 
 warned us against Antinomianism, and dismissed us kindly. 
 
 " March 28th.—-We strove to dissuade my brother from going to 
 Bristol, to which he was pressingly invited, from an unaccountable fear 
 that it would prove fatal to him. He offered himself willingly to what¬ 
 ever the Lord should appoint. The next day he set out, recommended 
 by us to the grace of God. He left a blessing behind him. I desired 
 to die with him.” 
 
THE LIFE 
 
 OP 
 
 THE REV. JOHN WESLEY. 
 
 BOOK THE FOURTH. 
 
 CHAPTER I. 
 
 THE CAUSES WHICH LED TO THE INTRODUCTION OF ITINERANCY AND 
 
 FIELD-PREACHING.-THE STATE OF THE NATION AT THAT TIME, 
 
 WITH RESPECT TO RELIGION. 
 
 We are now come to the period when those devoted servants of God 
 were called to follow Him, in a new and untried way, the way of Itine¬ 
 rancy. To give the reader a view of that which led to the adoption of 
 this strange way of being more entirely conformed to the Son of God, it 
 will be needful to state some particulars. It has been well observed by 
 Mr. Watson, an able apologist of Mr. Wesley, and of Methodism, 
 “ That it would be difficult to fix upon a more interesting spectacle than 
 that which is presented in the progress of the mind of Mr. Wesley, 
 through all its deep and serious agitations, doubts, difficulties, hopes, 
 and fears, from his earliest religious awakenings, to the moment when 
 he found that steadfast peace which never afterwards forsook him, but 
 gave serenity to his countenance, and cheerfulness to his heart, to the 
 last moment of a prolonged life. These great considerations must force 
 themselves upon all but the lightest minds, when the history of a heart 
 so impressed and influenced is candidly and honestly laid open. Many 
 persons have been the subjects of these inward conflicts, but they have 
 been seldom brought forth from the recesses of the hearts which they 
 have so variously agitated. It is, however, an important truth, allowed 
 by that people who call that eminent servant of God, their Father in the 
 Gospel, that all such accounts are to be carefully subordinated to the 
 Holy Scriptures ; but they often prove instructive and invaluable corn- 
 ments upon them.” 
 
 Mr. YVesley has made this full disclosure, and it is the true key, not 
 to his theological system only, but also to his public conduct. The 
 range of his inquiry in his search after truth, and after that happiness 
 which he knew, from the Holy Scriptures, was only to be found in God, 
 is truly astonishing. His appointment to be a Fellow of Lincoln Col¬ 
 lege, which, according to its foundation, was instituted “to educate and 
 support ministers who should pull down all heresies, and establish the 
 Catholic faith,” seems strikingly appropriate to such a character. In 
 this great and comprehensive inquiry, one great principle fixed itself in 
 his mind,—“ Without holiness no man shall see the Lord” The love 
 of God, by the power of the Holy Ghost, through the Divine atonement, 
 
248 
 
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 is the true and only principle of this holiness ; and with this love, the 
 love of the world, (which is as natural to fallen man as breathing ) is 
 totally incompatible. We have seen his efforts to conquer, and even 
 root out this love, while surrounded by those things which naturally feed 
 it; and we have seen, that even those great efforts were incompetent to 
 the task. The wilds of America offered a refuge from this hitherto uncon¬ 
 querable evil; and he hoped, in the sincerity of his heart, that such an 
 abandonment would prove its destruction. But he found the truth of 
 the old heathen’s remark, “ Ccelum non animam mutant, qui Irans mare 
 currunt And like the Fathers, who retired into the desert, he was 
 forced to lament, “ Alas! I have left all the world, but I find I have 
 brought my old heart with me.” 
 
 But a mind so sincere could not be forsaken. The Lord led him, 
 while making this sacrifice, into the company of some who had found 
 the true way of overcoming this evil disease,—not by forcing it out of 
 the soul, and thus vainly attempting to form a vacuum in the spirit of man, 
 but by “ bringing in the love of God, as having first loved us,” —the 
 spirit of health, peace, and victory, purchased for us by the Divine atone¬ 
 ment of the Son of God, and to be now received in “ that new and living 
 way,” the “ way of faith.” Decision of character must be allowed 
 him, even by superficial observers. Even while groaning under the spirit 
 of bondage, he could say with the Apostle, “ / know how to be abased , 
 and I know how to abound ; every where and in every thing I am in - 
 structed both to be full and to be hungry, to abound and to suffer need.” 
 How much more, when “ delivered out of the horrible pit and with 
 <c his feet set upon the rock , and his goings established he could say, 
 
 “ I nothing want beneath, above, 
 
 Happy, happy in thy love ” 
 
 It could not be that such a faith, “ the faith of God’s elect, the faith 
 that overcometh the world , and that worketh by love” could look upon 
 the perishing children of men, but “ with the bowels of Jesus Christ , the 
 author of that faith.” The word of the Lord was as a fire within him, 
 and “ the love of Christ, constrained him, while he” also “ thus judged, 
 That if One died for all , then were all dead, and that He died for all, 
 that all who live should not live unto themselves, but to Him who died for 
 them and rose again.” 
 
 Mr. Southey has indulged what might be called a sneer at the suppo¬ 
 sition, that eminent men, in the various religious communities, were 
 raised up by a special providence. But even when, in any given case, 
 the fruits and effects have not warranted the supposition,—still what a 
 small mistake is this, when compared with that cold, and, in many cases, 
 that infidel philosophy, that would exclude the Governor of the world 
 from the care of his creatures : or represent the Divine Redeemer, upon 
 whose shoulders is that government, as set down indeed on the eternal 
 throne, after “ having trod the wine-press of the wrath of God” in our 
 behalf,—yet, like the God of Epicurus, the idol of man’s slothful ima¬ 
 gination, no longer concerned for the souls of men, “ which he had pur* 
 chased with his own blood /”—Or that would, like Warburton, represent 
 the Divine Spirit, as having given us a book containing perfectly “ the 
 truth as it is in Jesus;” yet leaving the application of that truth to the fallen 
 spirit of man;—to il that carnal mind which is enmity against God, which 
 * They change their climate, not their mind, who pass over the sea. 
 
THE REV. JOHN WESLEY. 
 
 ^49 
 
 is not subject to the law of God , neither indeed can be .” Such readers of 
 the lives of such men of God, may indeed judge that truth which shall 
 judge them; but others will joyfully adore the wisdom and love of Him 
 who has never “ left himself without witness who still 44 draws us with 
 the cords of love, and with the bands of a man who did not suffer such 
 a burning and a shining light to be hid in the wilds of Georgia; who said 
 to his servants, thus prepared, 44 Behold I have set before you an open 
 door , and no man shall shut it” This word has stood the test of more 
 than fourscore years, and its fruits testify its origin. This door the 
 Lord had given him eyes to see, and also a heart to encounter all the 
 bars and fences which enclosed and surrounded it. The eyes and 
 heart with which he contemplated the work thus set before him, with 
 its attendant dangers, will be best seen and appreciated, by giving the 
 account in his own words. In his 44 Appeal to men of Reason and 
 Religion,” while contending for the truth against almost the whole nation, 
 he thus speaks: 
 
 44 Although it is with us a 4 very small thing to be judged of you, or 
 of man's judgment,' seeing we know God will 4 make our innocency as 
 clear as the light, and our just dealing as the noonday yet are we 
 ready to give to any that are willing to hear, a plain account both of our 
 principles and actions : ‘ As having renounced the hidden things of shame, 9 
 and desiring nothing more, 4 than by manifestation of the truth to com¬ 
 mend ourselves to every man's conscience in the sight of God.' 
 
 44 We see, (and who does not?) the numberless follies and miseries 
 of our fellow creatures. We see, on every side, either men of no reli¬ 
 gion at all, or men of a lifeless, formal religion. We are grieved at the 
 sight, and should greatly rejoice, if by any means we might convince 
 some, that there is a better religion to be attained, a religion worthy of 
 God that gave it. And this we conceive to be no other than love ; the 
 love of God, and of all mankind; the loving God with all our heart , and 
 soul, and strength, as having first loved us, as the fountain of all the good 
 we have received, and of all we ever hope to enjoy; and the loving every 
 soul which God hath made, every man on earth, as our own soul. 
 
 44 This love we believe to be the medicine of life, the neverfailing 
 remedy for all the evils of a disordered world, for all the miseries and 
 vices of men. Wherever this is, there are virtue and happiness, going 
 hand in hand. There is humbleness of mind, gentleness, longsuffering, 
 the whole image of God, and at the same time, a peace that passeth all 
 anderstanding, and joy unspeakable and full of glory. 
 
 Eternal sunshine of the spotless mind; 
 
 Each prayer accepted, and each wish resigned; 
 
 Desires composed, affections ever even, 
 
 Tears that delight, and sighs that waft to heaven. 
 
 44 This religion we long to see established in the world, a religion of 
 4 love , and joy, and peace,' having its seat in the heart, in the inmost soul, 
 but ever showing itself, by its fruits, continually springing forth, not only 
 in all innocence, (for 4 love worketh no ill to his neighbour,') but like¬ 
 wise in every kind of beneficence, spreading virtue and happiness all 
 around it. 
 
 44 This religion we have been following after for many years, as many 
 know, if they would testify ; But all this time, seeking wisdom, we found 
 it not; we were spending our strength in vain. And being now under full 
 
250 
 
 THE LIFE OF 
 
 conviction of this, we declare it to all mankind : For we desire not that 
 others should wander out of the way, as we have done before them ; but 
 rather that they may profit by our loss, that they go (though we did not, 
 having no man to guide us,) the straight way to the religion of love, even 
 by faith. 
 
 “ Now faith (supposing the Scripture to be of God,) is crpayp-a<rwv 
 sXsyX 0 ^ * /SXgtfop-svwv, the demonstrative evidence of things unseen , the 
 supernatural evidence of things invisible, not perceivable by eyes of flesh, 
 or by any of our natural senses or faculties. Faith is that Divine evi¬ 
 dence, whereby the spiritual man discerneth God, and the things of God. 
 It is with regard to the spiritual world, what sense is with regard to 
 the natural. It is the spiritual sensation of every soul that is ‘ born of 
 God: 
 
 “ Perhaps you have not considered it in this view ; I will then explain 
 it a little farther. 
 
 “ Faith, according to the Scriptural account, is the eye of the new¬ 
 born soul. Hereby every true believer in God, ‘ seeth Him who is invi¬ 
 sible. 1 Hereby, (in a more particular manner, since life and immortal¬ 
 ity have been brought to light by the Gospel,) he ‘ seeth the light of the 
 glory of God in the face of Jesus Christand , ‘ beholdeth what man¬ 
 ner of love it is, which the Father hath bestowed upon us, that we (who 
 are born of the Spirit,) should be called the sons of God. 1 
 
 “ It is the ear of the soul, whereby a sinner 1 hears the voice of the 
 Son of God and lives even that voice which alone wakes the dead, 
 
 4 Son , thy sins are forgiven thee. 1 
 
 “ It is, (if I may be allowed the expression,) the palate of the soul: 
 For hereby the believer ‘ tastes the good word of God, 1 and ‘ the powers 
 of the world to come and hereby he both tastes and sees that God is 
 gracious, yea and merciful to him a sinner. 
 
 “ It is the feeling of the soul, whereby a believer perceives, through 
 4 the power of the Highest overshadowing him, 1 both the existence, and 
 the presence of Him in whom ‘ he lives, and moves, and has his being ? 
 and indeed, the whole invisible world, the entire system of things eter¬ 
 nal. And hereby in particular he feels 4 the love of God shed abroad in his 
 heart. 1 
 
 “ ‘ By this faith we are saved 1 from all uneasiness of mind, from the 
 anguish of a wounded spirit, fr om discontent, from fear, and sorrow 
 of heart, and from that inexpressible listlessness, and weariness, both 
 of the world and of ourselves, under..which we had so helplessly laboured 
 for many years ; especially whenfve were out of the hurry of the world, 
 and sunk into calm reflection. In this we find that love of God, and of 
 all mankind, which we had elsewhere sought in vain. This, we know 
 and feel, and therefore cannot but declare, saves every one that partakes 
 of it, both from sin and misery, from every unhappy and every unholy 
 temper. 
 
 Soft peace she brings wherever she arrives, 
 
 She builds our quiet as she forms our lives; 
 
 Lays the rough paths of peevish nature even, 
 
 And opens in each breast a little heaven. 
 
 If you ask, 4 Why then have not all men this faith ? All at least who 
 conceive it to be so happy a thing ? Why do they not believe imme¬ 
 diately V 
 
THE REV. JOHN WESLEY. 
 
 251 
 
 << We answer, (on the Scripture hypothesis) 4 It is the gift of God. 9 
 No man is able to work it in himself. It is a work of Omnipotence. 
 It requires no less power thus to quicken a dead soul, than to raise a 
 body that lies in the grave. It is a new creation, and none can create 
 a soul anew but He who at first created the heavens and the earth. 
 
 “ May not your own experience teach you this ? Can you give your¬ 
 self this faith ? Is it now in your power to see, or hear, or taste, or feel 
 God ? Have you already, or can you raise in yourself any perception of 
 God, or of an invisible world ? I suppose you do not deny that there is 
 an invisible world : you will not charge it in poor old Hesiod , to Chris¬ 
 tian prejudice of education, w hen he says, in those well-known words, 
 
 Millions of spiritual creatures walk the earth 
 
 Unseen, whether we wake, or if we sleep. 
 
 Now is there any power in your soul, whereby you discern either these, 
 or Him that created them ? Or can all your wisdom and strength open 
 an intercourse between yourself and the world of spirits ? Is it in your 
 power to burst the veil that is on your heart, and let in the light of eter¬ 
 nity? You know it is not. You not only do not, but cannot (by your 
 own strength,) thus believe. The more you labour so to do, the more 
 you will be convinced 1 it is the gift of God. 1 
 
 “ It is the gift of God, which he bestows not on those who are worthy 
 of his favour, not on such who are previously holy, and so fit to be 
 crowned with all the blessings of his goodness : But on the ungodly and 
 unholy ; on those who till that hour were fit only for everlasting destruc¬ 
 tion ; those in whom was no good thing , and whose only plea was i God 
 be merciful to me a sinner. 1 No merit, no goodness in man precedes 
 the forgiving love of God. His pardoning mercy supposes nothing in 
 us, but a sense of mere sin and misery ; and to all who see, and feel, 
 and own their wants, and their utter inability to remove them, God freely 
 gives Faith, for the sake of Him in whom he is always well pleased. 
 
 a We grant nothing is more unreasonable, than to imagine that such 
 mighty effects as these can be wrought by that poor, empty, insignificant 
 thing, which the world calls faith, and you among them. But suppo¬ 
 sing there be such a faith on the earth, as that which the Apostle speaks 
 of, such an intercourse between God and the soul, what is too hard for 
 such a faith ? You yourselves may conceive, that 1 all things are possible 
 to him that thus believeth To him that thus walks with God, that is now 
 a citizen of heaven, an inhabitant of eternity. If therefore you will con¬ 
 tend with us, you must change the ground of your attack. You must 
 flatly deny, there is any faith upon earth ; but perhaps this you might 
 think too large a step. You cannot do this without a secret condemna¬ 
 tion in your own breast. O that you would at length cry to God for that 
 heavenly gift! whereby alone this truly reasonable religion, this benefi¬ 
 cent love of God and man can be planted in your heart.” 
 
 It could not be expected, that a minister of Christ thus impressed, 
 and who had known what it was to pass from “ the death of sin to a life 
 of righteousness ,” would ultimately bury himself in the recesses of a 
 College, or be satisfied with the mere rounds of parochial duty. Behold¬ 
 ing the world lying in the wicked'one , and knowing that he possessed, by 
 the free grace and mercy of God, a medicine for its every wound, he 
 could not refrain from inviting all men to taste its healing power. “ Com¬ 
 prehending now , with all saints , the height and depth , the length ccnd 
 
252 
 
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 breadth, of the love of Christ, which passeth knowledge,” he would be 
 constrained to proclaim that mercy which he felt to the perishing sons 
 of men. Indeed, no man who knows what true religion is, but must see, 
 if there be any truth in the doctrine of providential interposition, that such 
 a man was designed by the Head of the Church to fill a larger sphere 
 than the parish of Epworth, or any similar situation. 
 
 To judge of Mr. Wesley’s conduct, we must consider, not the state 
 of the Church of England, or of the nation, in the present day, in which 
 the meliorating effects of Methodism are so manifest; and of which the 
 zealous activity of the Evangelical Clergy, (who, with all their attention 
 to order, cannot wholly escape the opprobrium which Mr. Wesley sub¬ 
 mitted to bear,) is a full proof; but rather the awful state of the Church 
 and the nation, when his public life commenced, of which he has him¬ 
 self given a fearful description in his “ Appeals to Men of Reason and 
 Religion.” But Mr. Southey is here an unexceptionable witness, and 
 his statement renders it unnecessary to go to other authorities. He 
 does not, indeed, feel like the man of God ; but it is plain the humilia¬ 
 ting picture has affected even him, while he traces, in his ninth chapter, 
 the decay of piety in the church , especially from the time of the Resto¬ 
 ration. He quotes the excellent Archbishop Leighton, who described 
 the church as a fair carcass without a spirit: In doctrine, in worship, 
 and in the main part of its government, he thought it the best constituted 
 of any national church in the w orld, but one of the most corrupt in its 
 administration. Bishop Burnet confirms this testimony, and declares 
 that “ the Clergy in his time had less authority, and were under more 
 contempt, than those of any church in Europe ; for they were much 
 more remiss in their labours, and the least severe in their lives.” We 
 have this awful portrait heightened.by a reference also to the importation 
 ©f“a fashion for the speculative impiety of France,”—of “ a shallow 
 philosophy of home growth,”—of “ the schools of dissent becoming 
 schools of unbelief,”—of the neglect of religious education among the 
 higher classes,—of the greater part of the nation being “ totally unedu¬ 
 cated.”—of their being “ Christians but in name, and, for the most 
 part, in a state of heathen, or worse than heathen, ignorance.” This 
 was the state in which the two Wesleys and their coadjutors found the 
 church and the nation. The great evil from which all the rest flowed, 
 was the almost total extinction of the doctrines of the Reformation in 
 the pulpit, and in the opinions both of the Clergy and Laity; so that 
 when they were { preached by those men of God, not only on the authority 
 of the Scriptures, but on that of the formularies of the church itself, they 
 were regarded as absurd and dangerous novelties. The clergy were 
 generally grossly ignorant of theology, though there were some splendid 
 exceptions. Many of the clergy, who had made Divinity their study, 
 were notoriously inclined to heterodoxy, respecting the fundamental 
 doctrines of the Christian faith. There was something of Ultra-Calvin¬ 
 ism, and much of frigid unevangelical Arminianism. Natural religion, 
 so called, was the great subject of study, (when theology was studied 
 at all,) and it was even made the test and standard of revealed truth. 
 The doctrine of the opus operatum of the Papists as to sacraments, 
 (lately revived, and too much sanctioned in the church,) was the faith of 
 the divines of the older school; and a refined system of ethics, uncon¬ 
 nected with Christian motives, and disjointed from the vital principles 
 
THE REV. JOHN WRSLEV. 
 
 of religion in the heart, the favourite theory of the modem. The great 
 body of the clergy neither knew nor cared about systems of any kind $ 
 and in a vast number of instances, they were immoral,—often grossly 
 so. The populace in the large towns were ignorant and profligate ; the 
 inhabitants of villages added, to ignorance and profligacy, brutish and 
 barbarous manners. A more striking instance of the rapid decay of 
 religious light and influence in a country, scarcely occurs than in ours„ 
 from the Restoration till the rise of Methodism. It affected not only 
 the church, but the dissenting sects in no ordinary degree. The Pres¬ 
 byterians had commenced their downward course through Arianism to 
 Socinianism ; and those who still held the doctrines of Calvin, had, in 
 too many instances, fallen into the fatal errors of Antinomianism. There 
 were exceptions, but this was the general state of religion and morals 
 in the country when the Messrs. Wesley, Whitefield, and a few kindred 
 spirits, went forth to sacrifice ease, reputation, and even life itself, if ner 
 cessary, to produce a reformation. 
 
 We have seen how richly furnished the minds of those men were for 
 the work which lay before them. They had the usual advantages of 
 learning : but this was not their chief qualification. They had proved 
 religion till it had become their happiness. They were chosen from the 
 world, and possessed of a righteousness truly divine. They saw from 
 the holy Scriptures, that this happiness was purchased for all men, and 
 promised to all who should believe for it. But how should they believe 
 for that of which they did not hear ? A necessity was thus laid upon them 
 to preach it to all men: and they awfully felt, that their own perseve¬ 
 rance depended on their declaring it to others. Every parish minister, 
 thus called , must act in his parish as the Messrs. Wesley now began to 
 act in every part of the British empire, or he cannot keep the life of 
 God. They still cleaved to the Church which they truly loved ; but 
 being shut out generally from her pulpits, they had no alternative but to 
 become, what has been called, irregular. Their hearts bowed to th.e 
 opprobrium. Here then began 
 
 Their race of glory and their race of shame. 
 
 And here we see the man, who, while he was a pupil of the pious Law', 
 could not see how any man could take charge of one hundred souls, 
 had now a heart to declare, that “ he looked upon all the world as his 
 parish!” He knew and felt, that He who had quickened his dead soul, 
 could of the stones raise up children to himself. They went forth, there* 
 fore, in his name, and God confirmed the word with signs following. 
 
 Upon the necessity of some great exertion to reclaim the nation, and 
 upon the fruits and effects of Mr. Wesley’s labours, Mr. Southey is 
 again an undeniable witness. The most urgent representations, the most 
 convincing arguments, he observes, would have been disregarded in 
 that age. The great struggle of infidelity had not yet commenced ; and 
 it was not then foreseen that the very foundations of civil society would 
 be shaken, because governments had neglected their most awful and 
 important duty. But the present consequences of this neglect were ob¬ 
 vious and glaring, in the rudeness of the peasantry, the brutality of the 
 town populace, and the general deadness to religion all over the land. 
 Trusting in the Lord, these men of God, who had first cared for their 
 own souls, went forth, and every trial tended to strengthen and confirm 
 them,—that they were, indeed, doing the will of God, and that the work 
 Vol. I. 3,3 
 
THE LIFE OF 
 
 *64 
 
 was truly His. Sinners were converted, drunkards were reclaimed, the 
 penitent who came in despair was sent away in hope, and often with 
 “peace and joy in believing .” These effects Mr. Southey farther ob¬ 
 serves, were public and undeniable ; and looking forward in exulting 
 faith, Mr. M esley doubted not that a general reformation would be ac¬ 
 complished, and also the fulfilment of those prophecies which assure 
 us that * the kingdom of God our Father shall come , and his will be done 
 on earth as it is in heaven .” How the Lord would bring this about, he 
 knew not. He did not dare to speculate or contrive : it would have been 
 contrary to the faith he had received. His only care was, never to go 
 beyond the plain duty of the day, or depart in any wise from the word 
 of Him whom he served. All minor considerations were swallowed up 
 in this—God, he believed, had called him to the work, and He would 
 provide for its accomplishment. 
 
 CHAPTER II. 
 
 INTRODUCTION OF FIELD-PREACHING-DIFFERENCE WITH THE MORA¬ 
 VIANS, AND SEPARATION FROM THEM-FORMATION OF A DISTINCT 
 
 SOCIETY-THE RULES. 
 
 I now proceed to detail the particulars of the call (which Mr. Wesley 
 received through Mr. Whitefield) to Bristol, which was followed by such 
 remarkable consequences. It appears that Mr. Wesley himself com¬ 
 plied with this invitation with great reluctance ; and not till he had used 
 every means he could, to know what was the will of the Lord concern¬ 
 ing him. His brother Charles, we have seen, was extremely averse to 
 his going there, which seems to have been one cause of his hesitation. 
 Another he himself has often mentioned. He thought much at this 
 time, of death : and as his constitution seemed to him not likely to sup¬ 
 port itself long under the great and continual labours he was engaged in, 
 he judged it probable that his course was nearly finished. At this time, 
 those fine lines of his friend Mr. Gambold were almost continually in 
 his mind: 
 
 Ere long when Sovereign wisdom wills, 
 
 My soul an unknown path shall tread. 
 
 And strangely leave, who strangely fills 
 This frame, and waft me to the dead. 
 
 O what is death ? ’Tis life’s last shore, 
 
 Where vanities are vain no more: 
 
 Where all pursuits their goal obtain, 
 
 And life is all retouched again : 
 
 'Where, in their bright results, shall rise 
 
 Thoughts, virtues, friendships, griefs, and joys'. 
 
 He did not, therefore, dare to waste a moment, or undertake an> 
 employment which he had reason to believe was not agreeable to the 
 will of God. He was, however, at last prevailed on to go, and for this 
 he had cause to praise the Wise Disposer of all things. 
 
 Mr. Whitefield had, a little before, begun to preach in the fields and 
 highways near Bristol; the religious societies, raised up on Dr. Hor- 
 neck’s plan, which first received him, not being able to provide room 
 for a tenth parth of the people that crowded to hear him; he, therefore, 
 pressed Mr. Wesley to come and help him. When he arrived, he also 
 began to expound in one of the society-rooms. But being encouraged 
 
THE REV. JOHN WESLEY. 
 
 2.55 
 
 by considering the example of our Lord, who preached upon a mount¬ 
 ain, and having no place that could contain the multitudes that flocked 
 together, “ I submitted,” says he, “ to be yet more vile, and proclaimed 
 in the highways the glad tidings of salvation, speaking from a little emi¬ 
 nence in a ground adjoining to the city, to about three thousand people. 
 The Scripture on which I spoke was this: [Is it possible any one 
 should be ignorant that it is fulfilled in every true minister of Christ ?] 
 
 ‘ The Spirit of the Lord is upon me because he hath anointed me to 
 preach the Gospel to the poor. He hath sent me to heal the brokenheart¬ 
 ed ; to preach deliverance to the captives , and recovery of sight to the 
 blind; to set at liberty them that are bruised , to proclaim the acceptable 
 year of the Lord. 1 11 
 
 It appears that his adopting this way of preaching the Gospel to the 
 poor was not of choice. ** When,” says he, “ I was told I must preach 
 no more in this, and this, and another church, so much the more those 
 who could not hear me there, flocked together when I was at any of the 
 societies; where I spoke more or less, though with much inconve¬ 
 nience, to as many as the room I was in would contain. But after a 
 time, finding those rooms could not contain a tenth part of the people 
 that were earnest to hear, I determined to do the same thing in England, 
 which I had often done in a warmer climate; namely, when the house 
 would not contain the congregation, to preach in the open air. This 1 
 accordingly did, first in Bristol, where the society rooms were exceed¬ 
 ing small; and at Kingswood, where we had no room at all; afterwards 
 in or near London. 
 
 “ And I cannot say, I have ever seen a more awful sight, than when 
 on Rose-Green, or on the top of Hanham-Mount, some thousands of 
 people were joined together in solemn waiting upon God, while 
 
 They stood, and under open air adored 
 The God who made both air, earth, heaven, and sky. 
 
 And whether they were listening to his word, with attention still as 
 night; or were lifting up their voice in praise, as the sound of many 
 waters : Many a time have I been constrained to say in my heart, 
 1 How dreadful is this place ! This also is no other than the house of God ! 
 This is the gate of heaven P 
 
 tl Be pleased to observe, 1. That I was forbidden, as by a general 
 consent, to preach in any church, (though not by any judicial sentence,) 
 for preaching such doctrine. This was the open avowed cause ; there 
 was at that time no other, either real or pretended, except that the peo¬ 
 ple crowded so. 2. That I had no desire or design to preach in the 
 open air, till after this prohibition. 3. That when I did, as it was no 
 matter of choice, so neither of premeditation. There was no scheme 
 at all previously formed, which was to be supported thereby ; nor had 
 I any other end in view than this, to save as many souls as I could. 
 4. Field-preaching was, therefore, a sudden expedient , a thing submitted 
 to, rather than chosen ; and, therefore, submitted to because I thought 
 preaching even thus better than not preaching at all: First, in regard 
 to my own soul, because ‘ a dispensation of the Gospel being committed 
 to me ,’ I did not dare ‘ not to preach the gospel .’ Secondly, in regard 
 to the souls of others, whom I every where saw, ‘ seeking death in the 
 error of their life. 111 
 
 HS still continued to expound in the society-rooms ? but it was in th^ 
 
2BS 
 
 THE LIFE OF 
 
 open air that the Lord chiefly wrought by his ministry. Many thousands 
 now attended the word. In the suburbs of Bristol, at Bath, in Kings- 
 wood, on Hanham-Mount and Rose-Green, many who had set all laws, 
 human and divine, at defiance, and were utterly without God in the 
 world, now fell before the Majesty of heaven, and joyfully acknow¬ 
 ledged that “ a prophet was sent among them .” Cries and tears on 
 every hand frequently drowned his voice, while many exclaimed, in the 
 bitterness of their soul, “ What shall I do to be saved ?” Not a few of 
 these were soon, (and frequently while he was declaring the willingness 
 of Christ to receive them,) il filled with peace and joy in believing ,” and 
 evidenced that the work was really of God, by holy, happy, and unbla¬ 
 mable walking before him. Blasphemies were now turned to praise; 
 and the voice of joy and gladness was found, where wickedness and 
 misery reigned before. 
 
 A few here also, in the first instance, and then a greater number, 
 agreed to meet together to edify and strengthen each other, according 
 to the example of the Society in London. Some of these were desirous 
 of building a room large enough to contain not only the Society, but such 
 also as might desire to be present with them when the Scripture was 
 expounded. And on Saturday, the 12th of May, 1739, the first stone 
 Was laid with the voice of praise and thanksgiving. 
 
 As this was the first preaching-house that was erected, Mr. Wesley 
 has been particular in the relation of some circumstances concerning it. 
 “ I had not at first,” says he, “the least apprehension or design of being 
 personally engaged, either in the expense of this work, or in the direc¬ 
 tion of it; having appointed eleven feoffees, on whom, I supposed, these 
 burdens would fall of course. But I quickly found my mistake : First, 
 with regard to the expense ; for the whole undertaking must have stood 
 still, had not I immediately taken upon myself the payment of all the 
 workmen ; so that before I knew where I was, I had contracted a debt 
 of more than a hundred and fifty pounds ; and this I was to discharge 
 liow I could, the subscriptions of both Societies not amounting to one 
 quarter of the sum. And, as to the direction of the work, I presently 
 received letters from my friends in London, Mr. Whitefield in particular, 
 backed with a message by one just come from thence, that neither he 
 nor they would have any thing to do with the building, neither contribute 
 any thing towards it, unless I would instantly discharge all feoffees, 
 and do every thing in my own name. Many reasons they gave for 
 this ; but one was enough, viz. 1 That such feoffees would always have 
 it in their power to control me, and if I preached not as they liked, 
 to turn me out of the room I had built.’ I accordingly yielded to their 
 advice, and calling all the feoffees together, cancelled (no man oppo¬ 
 sing) the instruments made before, and took the whole management into 
 my own hands. Money, it is true, I had not, nor any human prospect 
 or probability of procuring it. But I knew ‘ the earth is the Lord’s and 
 the fulness thereof, 9 and in his name set out, nothing doubting.” 
 
 His ordinary employment, in public, was now as follows : Every 
 morning he read prayers and preached at Newgate. Every evening he 
 expounded a portion of Scripture, at one or more of the Society-rooms. 
 On Monday, in the afternoon, he preached abroad near Bristol; on 
 Tuesday at Bath and Two Mile-Hill alternately. On Wednesday at 
 Baptist. Mills. Every other Thursday near Pensford. Every other 
 
THE REV. JOHN WESLEY. 
 
 25 ? 
 
 Friday m another part of Kingswood. On Saturday in the afternoon 
 and Sunday morning in the Bowling-green, which lies near the middle 
 of the city. On Sunday at eleven near Hanham-Mount. At two at 
 Clifton, and at five on Rose-Green. “ And hitherto,” says he, “ as my 
 day is , so my strength hath been.” 
 
 In the city, in the suburbs, and in Newgate, sinners were daily hum¬ 
 bled under the mighty hand of God, and made, by his grace, new crea¬ 
 tures in Christ Jesus. Beside the general blessing which accompar- 
 nied his labours, the Lord gave special “ times of refreshing from his 
 -presence.” 44 Seeing,” observes Mr. Wesley, “ many of the rich at 
 Clifton church, my heart was much pained for them, and I was earnestly 
 desirous that they also might 4 enter into the kingdom of heaven.’ But 
 full as I was I knew not where to begin, in warning them to flee from 
 the wrath to come, till my Testament opened on these words, ‘ I came 
 not to call the righteous , but sinners to repentance ;’ In applying which, 
 my soul was so enlarged, that methought I could have cried out, (in ano¬ 
 ther sense than poor vain Archimedes,) 4 Give me where to stand, and 
 I will shake the earth.’ God’s sending forth lightning with the rain, 
 did not hinder about fifteen hundred from staying at Rose-Green. Our 
 Scripture was, 4 It is the glorious God that maketh the thunder. The 
 voice of the Lord is mighty in operation; the voice of the Lord is a glo- 
 rious voice.’ In the evening, I spoke to three whose souls were all 
 storm and tempest, and immediately there was a great calm.” 
 
 Mr. Wesley at first knew not how he ought to judge of these extra¬ 
 ordinary things ; but when he found, that most of the persons so affect¬ 
 ed, held fast their confidence, and walked worthy of their Christian call¬ 
 ing, 44 adorning the doctrine of God our Saviour in all things” he could 
 not deny that there was a real genuine work of grace upon their minds. 
 He did not, however, consider agitations, visions, or dreams, as any 
 certain evidence of a true conversion to God ; but as adventitious or 
 accidental circumstances, which, from various causes, might, or might 
 not, attend it ; and this view of them he thought perfectly consistent 
 with Scripture. The gentle manner in which under these views, he 
 spake of them, was generally misunderstood, raised up several adver¬ 
 saries, and made the good that was really done, be evil spoken of. He 
 gave a particular account, from time to time, of the things that happen¬ 
 ed, to such ministers as he thought sincerely desired the increase of 
 God’s kingdom, and had some experience of it. Mr. Ralph Erskine, 
 an eminent minister in Scotland, was very favourable in his judgment 
 of these adventitious circumstances : and says, 44 1 desire to bless my 
 Lord, for the great and good news your letter bears, about the Lord’s 
 turning many souls 1 from darkness to light , and from the power of Satan 
 unto God :’ and that such 4 a great and ejfedual door is opened ’ among 
 you as the 4 many adversaries’ cannot shut. As to the outward manner 
 you speak of, wherein most of them were affected who were cut to the 
 heart by the sword of the Spirit, no wonder this was at first surprising 
 to you, since they are, indeed, so very rare, that have been thus pricked 
 and wounded. Yet some of the instances you give seem to be exem¬ 
 plified in the outward manner, wherein Paul and the jailer were at first 
 affected ; as also Peter’s hearers, Acts ii. However, the merciful issue 
 of the conflicts in the conversion of the persons thus affected, is the 
 main thing. 
 
258 
 
 THE LIFE OF 
 
 “ All the outward appearances of people’s being affected among us, 
 may be reduced to these two sorts : one is, hearing with a close, silent 
 attention, with gravity and greediness, discovered by fixed looks, weep¬ 
 ing eyes, and sorrowful or joyful countenances : Another sort is, when 
 they lift up their voice aloud, some more depressedly, gnd others more 
 highly; and at times the whole multitude in a flood of tears, all as it 
 were crying out at once, till their voice be ready to drown the minister’s, 
 that he can scarce be heard for the weeping noise that surrounds him. 
 
 -—The influence on some of these, like a land-flood, dries up ; we hear 
 of no change wrought. But on others it appears in the fruits of right¬ 
 eousness, and the tract of a holy conversation.” It appears from this 
 letter, that Mr. Wesley was not the only Gospel minister, whose dis¬ 
 courses were, at certain times, attended with uncommon effects on the 
 minds of the hearers. 
 
 Mr. Samuel Wesley, however, judged much more unfavourably of 
 the outward circumstances attending his brother’s preaching ; and even 
 denied the assurance of the pardon of sin, which the people professed 
 to experience. A correspondence took place on these subjects, between 
 him and Mr. John Wesley, a part of which has already been published 
 by Dr. Priestley, in his collection of Original Letters by the Rev. John 
 Wesley , &c. But it is necessary to give a more complete view of it. 
 
 This correspondence commenced in the latter end of the year 1738, 
 but I have referred the account of it to this place, that I might give the 
 whole of it together. The first letter on this controversy, which has 
 been preserved, was written by Mr. John Wesley, and dated the 30th 
 of October. He observes to his brother Samuel, “ That you will always 
 receive kindly, what is so intended, I doubt not. With regard to my 
 own character, and my doctrine likewise, I shall answer you very 
 plainly. By a Christian, I mean one who so believes in Christ, as that 
 £ sin hath no more dominion over him ;’ and in this obvious sense of the 
 word, I was not a Christian till May the 24th, last past. For till then 
 sin had the dominion over me, although I fought with it continually ; but 
 surely from that time to this, it hath not; such is the free grace of God 
 in Christ. What sins they were, which till then reigned over me, and 
 from which by the grace of God, I am now free, I am ready to declare 
 on the house-top, if it may be for the glory of God. 
 
 “ If you ask by what means I am made free, (though not perfect, nei¬ 
 ther infallibly sure of my perseverance,) I answer, by faith in Christ; by 
 such a sort or degree of faith, as I had not till that day. Some measure 
 of this faith, which bringeth salvation, or victory over sin, and which 
 implies peace and trust in God through Christ, I do now enjoy by his free 
 mercy ; though in very deed, it is in me but as a grain of mustard-seed: 
 for the tfX?)po(popia r^g rftzsug,* [the full assurance of that faith,] the seal 
 of the Spirit , the love of God shed abroad in my heart , and producing 
 joy in the Holy Ghost; joy which no man taketh away; joy unspeaka¬ 
 ble and full of glory ; this witness of the Spirit I have not, but I patient¬ 
 ly wait for it, I know many who have already received it; more than 
 one or two, in the very hour we were praying for it. And having seen 
 and spoken with a cloud of witnesses abroad, as well as in my own 
 country, I cannot doubt but that believers who wait and pray for it, will 
 
 * We may observe here, that Mr. Wesley distinguishes, throughout this letter, (as he did 
 ever after,) faith, and the full assurance of faith,—such an assurance as removes all doubt 
 and fear, respecting our justification 
 
THE KEV. JOHN WESLEY. 
 
 259 
 
 tind these Scriptures fulfilled in themselves. My hope is that they will 
 be fulfilled in me ; I build on Christ the Rock of ages: on his sure 
 mercies described in his word ; and on his promises, all which I know 
 are yea,* and amen. Those who have not yet received joy in the Holy 
 Ghost, the love of God, and the plerophory of faith (any, or all of which, 
 
 I take to be the witness of the Spirit with our spirit, that we are the 
 sons of G.od,) I believe to be Christians in that imperfect sense wherein 
 I call myself such: and I exhort them to pray, that God would give them 
 also, ‘ To rejoice in hope of the glory of God,' and to feel his 1 love shed 
 abroad in their hearts , by the Holy Ghost which is given unto them 
 
 “ On men I build not, neither on Matilda Chipman’s word, whom I 
 have not talked with five minutes in my life ; nor on any thing peculiar 
 in the weak, well-meant relation of William Hervey, who yet is a 
 serious, humble, active Christian. But have you built nothing on these l 
 Yes : I find them more or less, in almost every letter you have written 
 on the subject. Yet were all that has been said on visions, dreams, and 
 balls of fire, to be fairly proposed in syllogisms, I believe it would not 
 prove a jot more on one, than on the other side of the question. 
 
 “ O brother, would to God you would leave disputing concerning th& 
 things which you know not,—if indeed you know them not,—and beg 
 of God to fill up what is wanting in you. Why should not you also seek 
 till you receive, ‘ that peace of God which passeth understanding V Who 
 shall hinder you, notwithstanding the manifold temptations, ‘ from re¬ 
 joicing with joy unspeakable , by reason of glory P Amen ! Lord Jesus! 
 May you and all who are near of kin to you, if you have it not already, 
 feel his love shed abroad in your hearts, by his Spirit which dwelleth 
 in you, and be sealed with the Holy Spirit of Promise , which is the 
 earnest of your inheritance.” 
 
 November 15.—Mr. Samuel Wesley answered, “I have many re- 
 marks to make on your letter, but do not care to fight in the dark, or 
 run my head against a stone wall.. You need fear no controversy with 
 me, unless you hold it worth v/hile to remove’these three doubts.—1. 
 Whether you will own, or disown in terms, the necessity of a sensible 
 information from God of pardon 1 If you disown it, the matter is over 
 as to you : if you own it, then,—2. Whether you will not think me dis¬ 
 tracted, to oppose you with the most infallible of all proofs, inward 
 feeling in yourself, and positive evidence in your friends, while I myself 
 produce neither.—3. Whether you will release me from the horns of 
 your dilemma, that I must either talk without knowledge like a fool, or 
 against it like a knave 'l I conceive neither part strikes—for a man may 
 reasonably argue against what he never felt, and may honestly deny 
 what he has felt, to be necessary to others. 
 
 “ You build nothing on tales, but I do. I see what is manifestly 
 built upon them ; if you disclaim it, and warn poor shallow pates of their 
 folly and danger, so much the better.* They are counted signs or 
 tokens, means or conveyances, proofs or evidences, of the sensible 
 information, &c, calculated to turn fools into madmen, and put them, 
 without a jest, into the condition of Oliver’s porter. When I hear 
 visions, &c, reproved, discouraged, and ceased among the new brother** 
 
 * See here the family faith, which was in truth the faith of the best part of the nation , 
 maintained by the elder brother: the faith of the Gospel maintained by the younggr, Paul 
 against Gamaliel! 
 
260 
 
 THE LIFE OF 
 
 hood, I shall then say no more of them; but till then, i will use my 
 utmost strength which God shall give me, to expose these bad branches 
 of a bad root. 
 
 “ Such doctrine as encourages, and abets, spiritual fire-balte, appa¬ 
 ritions of the Father, &c, &c, is delusive and dangerous : But the sen¬ 
 sible information, &c, is such : Ergo. —I mention not this to enter into 
 any dispute with you, for you seem to disapprove, though not expressly 
 disclaim them; but to convince you I am not out of my way, though 
 encountering of wind-mills.” 
 
 Mr. Samuel Wesley was not always a fair disputant. On this ques¬ 
 tion he changes the term witness , and substitutes for it, sensible inform¬ 
 ation ; by which he seems to mean, something visible to the sight or 
 existing in the fancy, and then indeed visions, &c, were connected with 
 the question ; and he reasons on this supposition. But this was a mere 
 sophism, of which Mr. J. Wesley would probably have taken notice, 
 had he been writing to a stranger, or had he foreseen that any one 
 would print the letters after his death. November 30.—He replied to 
 his brother Samuel, and tells him, “ I believe every Christian, who has 
 not yet received it, ought to pray for ‘ the witness of God’s Spirit with 
 his spirit , that he is a child of God !’ In being a child of God, the 
 pardon of his sins is included: therefore I believe the Spirit of God 
 will witness this also. That this witness is from God, the very terms 
 imply ; and this witness I believe is necessary for my salvation. How 
 far invincible ignorance may excuse others, I know not. 
 
 “ But this, you say, is delusive and dangerous, ‘ Because it encou¬ 
 rages and abets idle visions and dreams.’ It ‘ encourages’—True ; 
 accidentally, but not essentially. And that it does this accidentally, or 
 that weak minds may pervert it to an ill use, is no reasonable objection 
 against it: for so they may pervert every truth in the oracles of God ; 
 more especially that dangerous doctrine of Joel, cited by St. Peter : ‘ It 
 shall come to pass in the last days , saith God , I will pour out of my Spirit 
 upon all flesh: and your sons and your daughters shall prophesy , and 
 your young men shall see visions , arid your offimen shall dream dreams .’ 
 Such visions indeed, as you mention, are given up ; does it follow, that 
 visions and dreams in general are bad branches of a bad root ? God for¬ 
 bid. This would prove more than you desire.” 
 
 December 13.—Mr. Samuel Wesley again wrote to his brother. He 
 now discussed the matter a little more soberly, and kept more closely to 
 the point in debate. He says, “ That you were not a Christian before 
 May, in your sense, any one may allow: But have you ever since con¬ 
 tinued sinless ?—‘ Sin has not the dominion !’—Do you then never fall? 
 Or, do you mean no more, than that you are free from presumptuous sins? 
 If the former, I deny it; if the latter, who disputes ? Your misapplica¬ 
 tion of the witness of the Spirit is so thoroughly cleared by Bishop Bull, 
 that I shall not hold a candle to the sun. What portion of love, joy, &c, 
 God may please to bestow on Christians, is in his hand, not ours.* 
 Those texts you quote, no more prove them generally necessary, in what 
 you call your imperfect state, than, * Rejoice in the Lord always ,’ contra¬ 
 dicts,—‘ Blessed are they that mourn,’ —I had much more to say, but it 
 will keep, if ever it should be proper.” 
 
 In the beginning of the present year, 1739, Mr. J. Wesley replied to 
 
 * But the record that He will thus bestow , is in our hands, that we may helijevf, 
 
THE REV. JOHN WESLEY. 
 
 iiis brother. A part of this letter only is preserved. In what remains, 
 he tells him, “ 1 think Bishop Bull’s'sermon on the witness of the Spirit, 
 (against the witness of the Spirit it should rather be entitled,) is full of 
 gross perversions of Scripture ; and manifest contradictions both to 
 Scripture and experience. I find more persons, day by day, who expe¬ 
 rience a clear evidence of their being in a state of salvation. But I 
 never said, this continues equally clear in all, as long as they continue 
 in a state of salvation. Some indeed have testified, and the whole tenour 
 of their life made their testimony unexceptionable, that, from that hour 
 they have felt no agonies at all, no anxious fears, no sense of derelic¬ 
 tion. Others have. 
 
 “ But I much fear, we begin our dispute at the wrong end. I fear 
 you dissent from the fundamental articles of the Church of England. I 
 know Bishop Bull does.—I doubt you do not hold ‘justification by faith 
 alone. 9 If not, neither do you hold what our Articles teach concerning 
 the extent and guilt of original sin : Neither do you feel yourself a lost 
 sinner; and if we begin not here, we are building on the sand.* O 
 may the God of love, if my sister or you are otherwise minded, reveal 
 even this unto you.” 
 
 Mr. Samuel Wesley’s Reply. 
 
 “ Tiverton , March 26, 
 
 “ Dear Jack, —I might as well have wrote immediately after your 
 last, as now, for any new information that I expected from my mother: 
 and I might as well let it alone at present, for any effect it will have, 
 farther than showing you, I neither despise you on the one hand, nor 
 am angry with you on the other. I am persuaded you will hardly se'e 
 me face to face in this world, though somewhat nearer than Count Zin- 
 zendorf. Charles has at last told me in terms—He believes no more 
 of dreams and visions than I do.f Had you said so, I believe I should 
 hardly have spent any time upon them ; though I find others credit them, 
 whatever you may do.—3&eu make two degrees or kinds of assurance : 
 that neither of them are necessary to a state of salvation, I prove thus :—- 
 
 “ I. Because multitudes are saved without either. J These are of 
 three sorts, 1. All infants baptized, who die before actual sin. 2. All 
 persons of a melancholy and gloomy constitution ; who, without a mira¬ 
 cle, cannot be changed. 3. All penitents, who live a good life after 
 their recovery, and yet never attain to their first state. 
 
 “ II. The lowest assurance is an impression from God, who is infal¬ 
 lible, that heaven shall be actually enjoyed by the person to whom it is 
 made.§ How is this consistent with fears of miscarriage ; with deep 
 sorrow, and going on the way weeping? How can any doubt, after 
 such certificate ? If they can, then here is an assurance whereby the 
 person who has it is not sure. |j 
 
 “ III. If this be essential to a state of salvation, it is utterly impossi- 
 
 * This is “ the Analogy of Fahh.” None of these doctrines can stand separate from the 
 others. Mr. Samuel Wesley, no doubt, held them all doctrinally; but, it is evident, he did 
 not hold them in the Scriptural way: There was no cXey^os, no evidence in his faith. 
 Hebrews xi, 1 . He had no sense of his death through Adam, nor of his life through Christ.. 
 
 f He believed as much of them as his brother John did. Neither placed any dependance 
 on them ; but Charles was naturally much more timid than his brother. 
 
 X How did he know that ? § No. The point is, am 1 now a child of God ? 
 
 !| This is a common sophism. Mr. Hampson and Mr. Southey both use it. 
 
 Vol, I. 34 
 
THE LIFE iib' 
 
 262 
 
 ble any should fall from that state finally ; since, how can any thing be 
 more fixed, than what Truth and Power has said he will perform ? Un¬ 
 less you will say of the matter here, as I observed of the person, that 
 there may be assurance wherein the thing itself is not certain. We join 
 in love. 
 
 “I am your affectionate friend and brother, 
 
 “ S. Wesley.” 
 
 April 4,—Mr. John Wesley replied from Bristol. “ I rejoice greatly,” 
 says he, “ at the temper with which you now write, and trust there is not 
 only mildness, but love in your heart. If so, you shall know of this 
 doctrine, whether it be of God ; though perhaps not by my ministry. 
 
 11 To this hour you have pursued an ignoratio elenchi [a mistake of 
 the question.] Your assurance and mine are as different as light from 
 darkness. I mean an assurance that I am now in a state of salvation ; 
 you an assurance that I shall persevere therein. The very definition of 
 the term cuts off your second and third observation. As to the first I 
 would take notice ; 1. No kind of assurance, that I know, either of faith 
 or repentance, is essential to their salvation who die infants. 2. I be¬ 
 lieve, God is ready to give all true penitents, who fly to his grace in 
 Christ, a fuller sense of pardon than they had before they fell. I know 
 this to be true of several: Whether these are exempt cases, I know not. 
 3. Persons that were of a melancholy and gloomy constitution, even to 
 some degree of madness, I have known in a moment, (let it be called 
 a miracle, I quarrel not,) brought into a state of firm lasting peace and 
 
 j°y- 
 
 “ My dear brother, the whole question turns chiefly, if not wholly, on 
 matter of fact. You deny that God does now work these effects ; at 
 least, that he works them in such a manner. I affirm both, because I 
 have heard those facts with my ears, and seen them with my eyes. I 
 have seen, as far as it can be seen, very many persons changed in a 
 moment, from the spirit of horror, fear, and despair, to the spirit of hope, 
 joy, peace ; and from sinful desires, till then reigning over them, to a 
 pure desire of doing the will of God. These are matters of fact, where¬ 
 of I have been, and almost daily am, eye or ear witness. I know seve¬ 
 ral persons in whom this great change from the power of Satan unto 
 God, was wrought either in sleep, or during a strong representation to 
 the eye of their minds, of Christ, either on the cross, or in glory. This 
 is the fact. Let any judge of it as they please. But that such a change 
 was then wrought, appears, not from their shedding tears only, or sigh¬ 
 ing, or singing psalms, but from the whole tenour of their life, till then 
 many ways wicked ; from that time holy, just, and good. 
 
 “ I will show you him that was a lion till then, and is now a lamb ; 
 he that was a drunkard, but now exemplarily sober ; the whoremonger 
 that was, who now abhors the very lusts of the flesh. These are my 
 living arguments, for what I assert, that God now, as aforetime, gives, 
 
 ‘ remission of sins , and the gift of the Holy Ghost. 1 ” 
 
 April 16.—Mr. Samuel Wesley rejoined : “ I find brevity has made 
 me obscure. I argue against assurance in your, or any sense, as part 
 of the gospel covenant; because many are saved without it,* you own 
 you cannot deny exempt cases, which is giving up the dispute.f FoMr 
 * Where is the proo.f ? f No; it only allowed that there were difficulties in some cases 
 
THE HEV. JOHN WESLEY. 
 
 assurance, being a clear impression of God upon the soul, i say must be 
 perpetual —must be irrevei'sible.* Else it is not assurance from God, 
 infallible and omnipotent. You say the cross is strongly represented to 
 the eye of the mind. Do these words signify in plain English, the 
 fancy ? Inward eyes, ears, and feelings , are nothing to other people.^ I 
 am heartily sorry such alloy should be found among such piety.” 
 
 We now see this controversy reduced to two points ; assurance itself, 
 and the manner of receiving it. Mr. John Wesley still maintained his 
 former positions, and, May 10th, told his brother, “ The Gospel promises 
 to you and me, and to our children, and to all that are afar off, even as 
 many of those whom the Lord our God shall call, and who are not dis¬ 
 obedient to the heavenly vision, ‘ The witness of God's Spirit with their 
 spirit , that they are the children of God :' that they are now, at this hour, 
 all accepted in the Beloved : But it witnesses not, that they always shall 
 be. It is an assurance of present salvation only ; therefore, not neces¬ 
 sarily perpetual, neither irreversible. 
 
 “ I am one of many witnesses qf this matter of fact, that God does 
 now make good this his promise daily, very frequently during a repre¬ 
 sentation, (how made I know not, but not to the outward eye,) of Christ, 
 either hanging on the cross, or standing on the right hand of God. This 
 I know to be of God, because from that hour the person so affected is a 
 new creature, both as to his inward tempers and outward life. ‘ Old 
 things are passed away; and all things become new.' ” 
 
 Mr. Wesley did not remember, that after this time he received any 
 letter from his brother. But there is one in Dr. Priestley’s collection, 
 signed Samuel Wesley, and addressed to his brother John ; in which he 
 tells him, “ You yourself doubted at first, and inquired and examined 
 about the ecstacies ; the matter, therefore, is not so plain as motion to 
 a man walking. But I have my own reason, as well as your own author¬ 
 ity, against the exceeding clearness of divine interposition there. Your 
 followers fall into agonies. I confess it. They are freed from them, 
 after you have prayed over them. Granted. They say it is God’s 
 doing. I own they say so.—Dear brother, where is your ocular demon¬ 
 stration? Where, indeed, the rational proof? Their living well afterwards 
 may be a probable and sufficient argument, that they believe themselves; 
 but it goes no farther.” What other proof could be given ? Or what 
 other proof ought to be required, when the doctrine is Scriptural ? 
 
 Upon a review of the whole of this controversy, we may safely pro¬ 
 nounce, that the doctrine of assurance is in no respect invalidated, or 
 rendered doubtful by any thing Mr. Samuel Wesley has said against it. 
 But it is observable in the course of this dispute, that his mind was much 
 softened towards his brother; and the opposition he at first made against 
 the doctrine, and manner of proceeding, became less violent. In the 
 last letter he wrote, he says not a word against assurance, though he 
 does against the manner in which it was said persons had received it. J 
 We may hope, therefore, that he was convinced, and no longer opposed 
 the doctrine itself, when properly explained and guarded. At the bot¬ 
 tom of the last letter but one, he addressed his brother in these words, 
 u To Xoitfov, aSe\(pu, ^rpod'eu^srf&ov tfspi yj/xwv, x. <r. X. Finally , brethren , 
 
 Perhaps so, in Calvin’s Theory; but God is a Judge as well as a Sovereign. 
 
 t No, not to people that are not bom again • but that is their fault. 
 
 i Mr. Wesley believed those persons, if the fruits of righteousness were manifest. The 
 faw of love, that thinkethno evil , required that he should believe them. 
 
2.64 
 
 THE LIFE OF 
 
 pray ye both* for us, that the word of the Lord may have free course 
 and be glorified , even as it is with you.” See 2 Thess. iii, 1. A strange 
 address this, if he believed his two brothers were preaching false and 
 dangerous doctrines ! He seems to have thought more favourably of 
 their doctrines and methods of proceeding, when he wrote these words, 
 than he did when they first set out. After persevering fifty years, 
 through all kinds of difficulty and obloquy, the two brothers extorted from 
 the public the same favourable opinion. 
 
 Some years after this period, Mr. Wesley expressed his opinion 
 more fully concerning those agitations, &c, which attended the convic¬ 
 tion of sin under his sermons this summer at Bristol. He supposes, it 
 is easy to account for them either on principles of reason, or Scripture. 
 “First,” says he, “on principles of reason. For how easy is it to 
 suppose, that a strong, lively, and sudden apprehension of the heinous¬ 
 ness of sin, the wrath of God, and the bitter pains of eternal death, 
 should affect the body as well as the soul, during the present laws of 
 vital union; should interrupt or disturb the ordinary circulations, and 
 put nature out of its course ! Yea, we may question, whether while this 
 union subsists, it be possible for the mind to be affected in so violent 
 a degree, without some or other of those bodily symptoms following ? 
 
 “ It is likewise easy to account for these things on principles of Scrip¬ 
 ture. For when we take a view of them in this light, we are to add, to 
 the consideration of natural causes, the agency of those spirits who still 
 { excel in strength,’ and as far as they have leave from God, will not fail 
 to torment whom they cannot destroy; to tear those that are coming to 
 Christ. It is also remarkable, that there is plain Scripture precedent 
 of every symptom which has lately appeared. So that we cannot allow 
 even the conviction attended with these to be madness , without giving 
 Up both reason and Scripture. 
 
 After eight or nine days’ absence, in which he came to London, Mr. 
 Wesley returned to Bristol, and continued his labours with increasing 
 success. He was now attacked by friends as well as enemies, for his 
 irregularity. To a friend, J who had expostulated with him on this sub¬ 
 ject, he wrote his thoughts in a letter, of which the following is an 
 extract: “ As to your advice that I should settle in College, I have no 
 business there, having now no office, and no pupils. And whether the 
 other branch of your proposal be expedient, viz. to accept of a cure of 
 souls, it will be time enough to consider when one is offered to me. 
 But in the mean time, you think, I ought to be still; because otherwise 
 I should invade another’s office.—You accordingly ask, How it is that 
 I assemble Christians who are none of my charge, to sing psalms, and 
 pray, and hear the Scriptures expounded : and think it hard to justify 
 doing this, in other men’s parishes, upon Catholic principles ? 
 
 “ Permit me to speak plainly. If by ‘ Catholic principles,’ you mean 
 any other than Scriptural, they weigh nothing with me : I allow no 
 other rule, whether of faith or practice, than the Holy Scriptures. But 
 on Scriptural principles, I do not think it hard to justify whatever I do. 
 God in Scripture commands me, according to my power, to instruct the 
 ignorant, reform the wicked, confirm the virtuous. Man forbids me to 
 
 * He uses the dual number. f Wesley’s Works, in xxxii Vols. Vol. xiv, p. 323. 
 
 | The late Rev. James Hervey, who had been his pupil, and was the author of Thereto 
 
 . nnd JJspasw. Meditrrtipns. &c, 
 
THE REV. JOHN WESLEY. 
 
 265 
 
 do this, in another’s parish; that is, in effect, not to do it at all; seeing 
 I have now no parish of my own, nor probably ever shall. Whom then 
 shall I hear ? God or man ? 1 If it be just to obey man rather than God , 
 judge you. A dispensation of the Gospel is committed to me, and wo is 
 me if I preach not the Gospel .’ But where shall I preach it, upon the 
 principles you mention ?—Not in any of the Christian parts, at least, of 
 the inhabitable earth. For all these are, after a sort, divided into pa¬ 
 rishes.—Suffer me to tell you my principles, in this matter. I look upon 
 all the world as my parish; thus far I mean, that, in whatever part of it 
 I am, I judge it meet, right, and my bounden duty, to declare unto all 
 that are willing to hear, the glad tidings of salvation. This is the work 
 which I know God has called me to: and sure I am, that his blessing 
 attends it. Great encouragement have I, therefore, to be faithful in ful¬ 
 filling the work he hath given me to do. His servant I am, and as such 
 am employed according to the plain direction of his word, 4 as I have 
 opportunity, doing good to all men. 1 And his providence clearly con¬ 
 curs with his word : which has disengaged me from all things else, 
 that I might singly attend on this very thing, 4 and go about doing good J 
 
 44 If you ask, 4 How can this be l How can one do good, of whom 
 men say all manner of evil V I will put you in mind, (though you once 
 knew this, yea, and much established me in that great truth,) the more 
 evil men say of me for my Lord’s sake, the more good he will do by me. 
 That it is for his sake I know and he knoweth, and the event agreeth 
 thereto; for he mightily confirms the words I speak, by the Holy 
 Ghost, given unto those that hear them. 0 my friend, my heart is 
 moved towards you. I fear, you have herein made shipwreck of the faith. 
 I fear, 4 Satan, transformed into an angel of light, 1 hath assaulted you, 
 and prevailed also. I fear, that offspring of hell, worldly or Mystic pru¬ 
 dence, has drawn you away from the simplicity of the Gospel. How 
 else could you ever copceive, that the being reviled and 4 hated of all 
 men, 1 should make us less fit for our Master’s service ? How else could 
 you ever think, of 4 saving yourself and them that hear you, 1 without 
 being 4 the filth and off scouring of the world ?’ To this hour, is the Scrip¬ 
 ture true. And I therein rejoice, yea, and will rejoice. Blessed be 
 God, I enjoy the reproach of Christ! O, may you also be vile, exceed¬ 
 ing vile, for his sake ! God forbid, that you should ever be other than 
 generally scandalous : I had almost said universally. If any man tell 
 you there is a new way of following Christ, 4 he is a liar and the truth 
 is not in him. 1 ” No man, however, lamented that awful way of break¬ 
 ing the ninth commandment more than Mr. Wesley. 
 
 Those who have read the accounts of the great revivals of true reli¬ 
 gion in many parts of Europe, and in our own country in particular, will 
 easily perceive the sameness of those devices of Satan, whereby he 
 perverts the right ways of the Lord. Latimer, as well as Luther, 
 complains of those, who, knowing that we are justified by faith alone, 
 disallow the fruits of faith. It could not be but that the sower of tares 
 would endeavour by every means to overturn this blessed work. Mr. 
 Wesley was now called to oppose three grand deceptions of the enemy 
 of souls : 1st. Antinomianism, the making void the law through faith : 
 2dly. Unscriptural stillness, the neglect of the ordinances of the Gospel, 
 particularly, prayer, hearing and reading the Scriptures, and the Lord’s 
 

 THE LIFE OF 
 
 supper : 3dly. Attention to dreams, visions, and men’s own imagina¬ 
 tions and feelings, without bringing them to the only sure test, the ora¬ 
 cles of God. 
 
 Something of this kind began now to appear in several places, and 
 especially in London. But those who fell first into these errors, were 
 in general sincere persons, that desired to know the truth, and do the 
 will of God. It was not therefore difficult for him at this time to bring 
 them back to the “ faith once delivered to the saints .” He warned 
 them, that Christ no more designed to “ make us free ” from his own 
 Jaw, than from holiness or heaven ; that the Christian ordinances were 
 real means of grace; and that God does by them convey preventing, 
 justifying, and sanctifying grace to those who humbly use them : That 
 in respect to dreams, visions or revelations, supposed to be made to 
 their souls ; or to tears, or any other involuntary effects wrought on their 
 bodies; these were in themselves of a doubtful, disputable nature : 
 They might be from God, or they might not; and were therefore 
 not simply to be relied on, (any more than simply to be condemned,) 
 but to be brought to the only certain test, the law and the testimony. 
 
 He now laboured in many places between London and Bristol. In 
 Moorfields, on Kennington-Common, Blackheath, &c, many thou¬ 
 sands attended his ministry. In every place God bore witness to his 
 truth : Multitudes were convinced, that “ the wages of sin is death , but 
 the gift of God is eternal life through Jesus Christ and they brought 
 forth fruit meet for repentance; and not a few found “ redemption 
 through his blood , the forgiveness of their sins.” 
 
 Various and strange were the reports concerning him. As Jere¬ 
 miah, he could say “ I heard the defaming of many. Report , said they, 
 and we will report it again.” The most common rumour was that he 
 was a Jesuit, and had evil designs against the Church, if not against 
 the State. Various were the publications concerning him. Most of 
 these lived but a few days or weeks, the writers being totally ignorant 
 of the subject they wrote upon. Some of them however were not un¬ 
 worthy of notice, which he answered with great ability, as will appear 
 in the review of his writings. 
 
 His mother now began to attend his ministry, being convinced that 
 he spoke the words of truth and soberness. She had for some time 
 lived with her son-in-law, Mr. Hall, and by misrepresentations had been 
 led to think that her sons John and Charles were in a dangerous error. 
 Her son Samuel, who was deeply prejudiced against his brother’s preach¬ 
 ing and conduct, laments with great surprise, in a letter to his mother 
 written about this time, that “ she should countenance the spreading- 
 delusion, so far as to be one of Jack’s congregation.” But Mr. Wesley 
 solves this difficulty. “ Monday, September 3,” says he, u I talked 
 largely with my mother, who told me, that, till a short time since, she 
 had scarce heard such a thing mentioned, as the having forgiveness of 
 sins now, or God’s Spirit bearing witness with our spirit: Much less 
 did she imagine, that this was the common privilege of all true believers. 
 
 ! Therefore,’ said she, 4 1 never durst ask for it myself. But two or 
 three weeks ago, while my son Hall was pronouncing those words, in 
 delivering the cup to me, The blood of our Lord Jesus Christ , which 
 was given for thee; the words struck through my heart, and I knew' 
 God for Christ’s sake had forgiven me all my sins, ’ 
 
THE EEV. JOHtt WESLEf. 
 
 26? 
 
 c£ I asked, Whether her Father (Dr. Annesley) had not the same 
 faith ? And, whether she had not heard him preach it to others? She 
 answered, 1 He had it himself, and declared, a little before his death, 
 that, for more than forty years, he had no darkness, no fear, no doubt 
 at all, of his being accepted in the beloved.’ But that nevertheless, she 
 did not remember to have heard him preach, no, not once, explicitly 
 upon it; whence she supposed he also looked upon it as the peculiar 
 blessing of a few, not as promised to all the people of God.” After this 
 she lived with Mr. John Wesley, and joyfully attended his ministry till 
 God called her to a better world. I shall have occasion to speak more 
 of this excellent woman. 
 
 A serious clergyman, convinced of his uprightness, but yet staggered 
 at a conduct which he thought contrary to the interests of the Established 
 Church, desired to know, in what points he differed from the Church of 
 England ? “ I answered,” says Mr. Wesley, “ to the best of my know* 
 ledge, in none : The doctrines we preach are the doctrines of the Church 
 of England : Indeed the fundamental doctrines of the Church, clearly 
 laid down, in her prayers, articles, and homilies. 
 
 “ He asked, in what points then do you differ from the other clergy of 
 the Church of England ? I answered, In none from that part of the 
 clergy who adhere to the doctrines of the Church ; but from that part 
 of the clergy who dissent from the Church, (though they own it not,) I 
 differ in the points following . 
 
 “ First, They speak of justification, either as the same thing with 
 sanctification, or as something consequent upon it. I believe justifica¬ 
 tion to be wholly distinct from sanctification, and necessarily antecedent 
 to it. 
 
 “ Secondly, They speak of our own holiness or good works, as the 
 cause of our justification ; or, that for the sake of which, on account of 
 which, we are justified before God. I believe, neither our own holiness 
 nor good works are any part of the cause of our justification: but that 
 the death and righteousness of Christ are the whole and sole cause of it; 
 or, that for the sake of which , on account of which , we are justified 
 before God. 
 
 “ Thirdly, They speak of good works, as a condition of justification, 
 necessarily previous to it. I believe no good work can be previous to 
 justification, nor consequently a condition of it; But that we are justified, 
 (being till that hour ungodly, and therefore incapable of doing any good 
 work,) by faith alone, faith without works, faith (though producing all, 
 yet) including no good work. 
 
 “ Fourthly, They speak of sanctification (or holiness) as if it were 
 an outward thing, as if it consisted chiefly, if not wholly, in these two 
 points, 1. The doing no harm. 2. The doing good, (as it is called,) 
 i. e. The using the means of grace, and helping our neighbour. 
 
 “ I believe it to be an inward thing, namely, The life of God in the 
 soul of man ; a participation of the Divine Nature; the mind that was 
 in Christ; or, The renewal of our heart after the image of Him that 
 created us. 
 
 “ Lastly, They speak of the New Birth , as an outward thing, as if it 
 were no more than baptism: or at most a change from outward wicked¬ 
 ness to outward goodness ; from a vicious to (what is called) a virtuous 
 life. I believe it to be an inward thing ; a change from inward wicked- 
 
268 
 
 THE LIFE OF 
 
 ness to inward goodness : An entire change of our inmost nature from 
 the image of the devil, (wherein we are bom,) to the image of God : A 
 change from the love of the creature to the love of the Creator, from 
 earthly and sensual, to heavenly and holy affections ; in a word, a change 
 from the tempers of the spirits of darkness, to those of the angels of God 
 in heaven. 
 
 “ There is therefore a wide, essential, fundamental, irreconcileable 
 difference between us : So that if they speak the truth as it is in Jesus, 
 I am found a false witness before God. But if I teach the way of God 
 in truth, they are blind leaders of the blind.” 
 
 About this time Mr. Wesley made the following remarks on the great 
 work, which God had already wrought by his ministry : “ Such a work 
 this hath been in many respects, as neither we nor our fathers had known. 
 Not a few whose sins were of the most flagrant kind, drunkards, swear¬ 
 ers, thieves, whoremongers, adulterers, have been brought from, dark¬ 
 ness unto light , and from the power of Satan unto God. Many of these 
 were rooted in their wickedness, having long gloried in their shame, per¬ 
 haps for a course of many years, yea, even to hoary hairs. Many had 
 not so much as a notional faith, being Jews, Arians, Deists or Atheists. 
 Nor has God only made bare his arm in these last days in behalf of open 
 publicans and sinners ; but many of the Pharisees also have believed on 
 him ; of the righteous that seemed to need n© repentance : And having 
 received the sentence of death in themselves, have then heard the voice 
 that raiseth the dead ; have been made partakers of an inward, vital 
 religion, even righteousness and peace , and joy in the Holy Ghost . 
 
 “ The manner wherein God hath wrought this work is as strange as 
 the work itself. In any particular soul, it has generally, if not always, 
 been wrought in one moment. As the lightning shining from heaven, 
 so was the coming of the Son of Man, either to bring peace or a sword ; 
 either to wound or to heal; either to convince of sin, or to give remis¬ 
 sion of sins in his blood. And the other circumstances attending it have 
 been equally remote from what human wisdom would have expected. 
 So true is that word, ‘ JWy ways are not as your ivays, nor my thoughts 
 as your thoughts These extraordinary circumstances seem to have 
 been designed by God, for the farther manifestation of his work, to cause 
 his power to be known, and to awaken the attention of a drowsy world.” 
 
 About the middle of August, Mr. Wesley had a conversation with the 
 Bishop of Bristol, on “ Justification by faith alone a part of which 
 has been preserved. The original is now before me, in his own hand. 
 
 Bishop. Why, Sir, our faith itself is a good work, it is a virtuous 
 temper of mind. 
 
 Mr. Wesley. My Lord, whatever faith is, oUr church asserts, we 
 are justified by faith alone. But how it can be called a good work, I see 
 not: It is the gift of God ; and a gift that pre-supposes nothing in us, 
 but sin and misery. 
 
 B. How, Sir ! Then you make God a tyrannical Being, if he justi¬ 
 fies some without any goodness in them preceding, and does not justify 
 all. If these are not justified on account of some moral goodness in 
 them, why are not those justified too ? 
 
 W. Because, my Lord, they ‘resist his Spirit because ‘ they will 
 not come to him that they may have life because they suffer him not to 
 
THE REV. JOHN WESLEY. 
 
 6 worlc in them both to will and to do .’ They cannot be saved , because 
 they will not believe . 
 
 B. Sir, what do you mean by faith ? 
 
 W. My Lord, by justifying faith I mean, a conviction wrought in a 
 man by the Holy Ghost, that Christ hath loved him , and given himself 
 for him, and that, through Christ, his sins are forgiven.* 
 
 B. I believe some good men have this, but not all. But how do you 
 prove this to be the justifying faith taught by our church ? 
 
 W. My Lord, from her Homily on Salvation, where she describes 
 it thus; “ A sure trust aiid confidence which a man hath in God , that 
 through the merits of Christ his sms are forgiven , and he reconciled to 
 the favour of God.” 
 
 B. Why, Sir, this is quite another thing. 
 
 W. My Lord, I conceive it to be the very same. 
 
 B. Mr. Wesley, I will deal plainly with you. I once thought you, and 
 Mr. Whitefield, well-meaning men; but I cannot think so now. For 
 I have heard more of you: matters of fact, Sir. And Mr. Whitefield 
 says in his journal, “ There are promises still to be fulfilled in me.” Sir, 
 the pretending to extraordinary revelations and gifts of the Holy Ghost, 
 is a horrid thing, a very horrid thing! 
 
 W. My Lord, for what Mr. Whitefield says, Mr. Wliitefield, and not 
 I, is accountable. I pretend to no extraordinary revelations, or gifts 
 of the Holy Ghost: None but what every Christian may receive, and 
 ought to expect and pray for. But I do not wonder your Lordship has 
 heard facts asserted, which, if true, would prove the contrary : Nor do 
 I wonder, that your Lordship, believing them true, should alter the opi¬ 
 nion you once had of me. A quarter of an hour I spent with your Lord- 
 ship before, and about an hour now : And perhaps you have never con¬ 
 versed one other hour with any one who spake in my favour. But how 
 many with those who spake on the other side! So that your Lordship 
 could not but think as you do.—But pray, my Lord, what are those facts 
 you have heard ? 
 
 B. I hear you administer the sacrament in your societies. 
 
 W. My Lord, I never did yet, and I believe never shall. 
 
 B. I hear too, that many people fall into fits in your societies, and 
 that you pray over them. 
 
 W. I do so, my Lord, when any show by strong cries and tears, that 
 their soul is in deep anguish ; I frequently pray to God to deliver them 
 from it, and our prayer is often heard in that hour. 
 
 B. Very extraordinary indeed ! Well, Sir, since you ask my advice, 
 I will give it you very freely. You have no business here. You are 
 not commissioned to preach in this diocess. Therefore, I advise you 
 to go hence. 
 
 W. My Lord, my business on earth is, to do what good I cam 
 Wherever, therefore, I thiftk I can do most good, there must I stay, so 
 long as I think so. At present I think ! can do most good here ; there¬ 
 fore here I stay. As to my preaching here, a dispensation of the Gos¬ 
 pel is committed to me, and wo is me if I preach not the Gospel, 
 wherever I am in the habitable world. Your Lordship knows, being 
 
 * This is the definition in the Homily, but Mr. Wesley thought more Scripturally after¬ 
 wards. It should be,—“ and that his sins are atoned for by Christwhich atonement can¬ 
 not be truly pleaded in vain. It would appear from the Homily, that the faith whereby 
 we are justified, is justification itself. * 
 
 Vol. I. 35 
 
270 
 
 THE LIFE OF 
 
 ordained a Priest by the commission I then received, I am a Priest of 
 the church universal: And being ordained as Fellow of a College, I 
 was not limited to any particular cure, but have an indeterminate com¬ 
 mission to preach the word of God in any part of the Church of Eng¬ 
 land. I do not therefore conceive, that, in preaching here by this com¬ 
 mission, I break any human law. When I am convinced I do, then it 
 will be time to ask, 1 Shall I obey God or man V But if I should be 
 convinced in the meanwhile, that I could advance the glory of God, and 
 the salvation of souls in any other place, more than in Bristol; in that 
 hour, by God’s help, I will go hence ; which till then I may not do.” 
 
 Religion now made a rapid progress ; societies were formed in many 
 places, and even at a considerable distance. The labourers as yet were 
 few; but, believing they were engaged in the cause of God against igno¬ 
 rance and profaneness, which overspread the land, they were indefatiga¬ 
 ble, scarcely giving themselves any rest day or night. The effects of 
 their preaching made much noi$e, which at length roused some of the 
 sleeping watchmen of Israel; not indeed to inquire after the truth, and 
 amend their ways, but to crush these irregular proceedings, that they 
 might quietly sleep again. These opponents, however, had more zeal 
 against Methodism, than knowledge of it. They attacked it with no¬ 
 thing but idle stories, misrepresentations of facts, and gross falsehoods. 
 They retailed these from the pulpits, and published them from the press, 
 with little regard to moderation , charity , or even decency. A pious and 
 moderate clergyman, perceiving that such attacks could do no good to 
 their cause, published a few rules to direct the assailants in their future 
 attempts to stop the increasing innovations, in a discourse concerning 
 enthusiasm, or religious delusion. “ A minister of our church,” says 
 he, “ who may look upon it as his duty to warn his parishioners, or an 
 author who may think it necessary to caution his readers, against such 
 preachers, or their doctrine, (that is, enthusiastic preachers, such as he 
 took the Methodist preachers to be,) ought to be very careful to act with 
 a Christian Spirit, and to advance nothing but with temper , charity , and 
 truth. Perhaps the following rules may be proper to be observed by them. 
 
 “ 1. Not to blame persons, for doing that now which Scripture records 
 holy men of old to have practised; lest had they lived in those times, 
 they should have condemned them also. 
 
 “ 2. Not to censure men in holy orders, for teaching the same doc¬ 
 trines which are taught in the Scriptures , and by our church; lest they 
 should ignorantly censure what they profess to defend. 
 
 “ 3. Not to censure any professed members of our church, who live 
 good lives, for resorting to religious assemblies in private houses, to 
 perform in society acts of divine worship ; when the same seems to have 
 been practised by the primitive Christians ; and when, alas ! there are 
 so many parishes, where a person, piously disposed, has no opportunity 
 of joining in the public service of our church, more than one hour and a 
 half in a week.”—We may add, and no cHlirch which will contain one 
 fourth, perhaps not one tenth of the inhabitants. 
 
 “ 4. Not to condemn those who are constant attendants on the com¬ 
 munion and service of our church, if they sometimes use other prayers 
 in private assemblies : Since the best divines of our church have com¬ 
 posed and published many prayers, that have not the sanction of public 
 
THE REV. JOHN WESLEY. 2?| 
 
 authority; which implies a general consent, that our church has not 
 made provision for every private occasion. 
 
 “ 5. Not to establish the power of ivorking miracles , as the great cri¬ 
 terion of a Divine mission ; when Scripture teaches us, that the agree¬ 
 ment of doctrines with truth, as taught in those Scriptures, is the only 
 infallible rule. 
 
 “ 6. Not to drive any away from our church, by opprobriously call¬ 
 ing them Dissenters, or treating them as such, so long as they keep to 
 her communion. 
 
 “ 7. Not lightly to take up with silly stories that may be propagated 
 to the discredit of persons of a general good character. 
 
 “ I do not lay down,” says he, “ these negative rules so much for the 
 sake of any persons whom the unobservance of them would immediate¬ 
 ly injure, as for our church and her professed defenders. For church¬ 
 men, however well-meaning , would lay themselves open to censure, and 
 might do her irretrievable damage by a behaviour contrary to them.” 
 
 Mr. Wesley often wished that they, who either preached or wrote 
 against him, would seriously attend to these rules ; but these rules were 
 too candid and liberal for the common herd of opposers. Some attack¬ 
 ed him with arguments wretchedly misapplied ; others with ridicule, 
 as the more easy method. Among the latter were some even of his 
 own family. His eldest sister Emily had always been accustomed to 
 correspond with him, and being some years older than he, and of a 
 strong understanding, had taken great liberty in expressing approbation 
 or disapprobation of any part of his conduct. She wrote to him about 
 this time in a very ill temper, abused the Methodists as bad people, and 
 told him she understood he could work miracles, cast out devils, &c; 
 that she had the devil of poverty in her pocket, and should be much 
 obliged if he would cast him out.—Mr. Wesley knew in whom he had 
 believed, and in the midst of abuse poured out upon him by friends and 
 enemies, went on his way as if he heard not. 
 
 After a short visit to London, he again returned to Bristol. October 
 15.—Upon a pressing invitation he set out for Wales. The churches 
 were here also shut against him, as in England, and he preached in 
 private houses, or in the open air to a willing people.—“ I have seen,” 
 says he, “ no part of England so pleasant for sixty or seventy miles 
 together, as those parts of Wales I have been in : and most of the in¬ 
 habitants are indeed 1 ripe for the Gospel .’ I mean, if the expression 
 seems strange, they are earnestly desirous of being instructed in it; and 
 as utterly ignorant of it they are, as any Creek or Cherokee Indians. 
 I do not mean they are ignorant of the name of Christ: many of them 
 can say both the Lord’s Prayer and the Belief. Nay, and some, all 
 the Catechism : But take them out of the road of what they have learn¬ 
 ed by rote, and they know no more, (nine or ten of those with whom 
 I conversed,) either of Gospel salvation, or of that faith whereby alone 
 we can be saved, than Chicali, or Tomo Chachi. Now what spirit is 
 he of, who had rather these poor creatures should perish for lack of 
 knowledge, than that they should be saved, even by the exhortations of 
 Howell Harris, or an itinerant preacher!” The word did not fall to 
 the ground. Many, however, 4 repented and believed the Gospel .’ And 
 some united together to strengthen each others’ hands in God, and to 
 provoke one another to love and to good works. 
 
THE LIFE OF 
 
 . 272 
 
 During this time, Mr. C. Wesley, having also got rid of his scruples 
 of preaching out of a church, united with his brother in seeking as well 
 as saving the lost. The fence being thus removed, the usual conse- 
 queuces appeared. He observes, Mr. Shaw began to disturb their little 
 society, by insisting, that there is no Priesthood in the Christian Church ; 
 and that he himself had as good a right to baptize and administer the 
 sacrament as any other man. It appears by his claiming a right in this 
 way to baptize, &c, that he was a layman; and it must be acknow¬ 
 ledged, that Christian Ministers, considered as an order in the church, 
 are nowhere, in the New Testament, called Priests ; yet they were cer¬ 
 tainly set apart by due authority, to that ministry, nor were any others 
 ever allowed to act thus. “ I tried in vain,” says Mr. C. Wesley, “ to 
 check Mr. Shaw in his wild rambling talk against a Christian Priest¬ 
 hood. At last I told him I would oppose him to the utmost, and either 
 he or I must quit the society. In expounding I warned them strongly 
 against schism,* into which Mr. Shaw’s notions must necessarily lead 
 them. The society were all for my brother’s immediate return.—April 
 19th, I found Mr. Stonehouse exactly right, (that is in his notions on 
 the Priesthood,) and warned Messrs. Vaughan and Brookmans against 
 Shaw’s pestilent errors. I spoke strongly at the Savoy Society, in be¬ 
 half of the Church of England.” 
 
 April 24th, Mr. Whitefield preached at Fetter-lane ; being returned 
 from Bristol, where he had first preached in the open air, and thus open¬ 
 ed the way more fully to an Itinerant ministry; but of which none of 
 them before seem to have entertained the least conception. It seems 
 that Howell Harris came to London with him ; “ a man,” says Mr. C. 
 Wesley, “ after my own heart.”—Mr. Whitefield related the dismal 
 effects of Shaw’s doctrine at Oxford. Both he and Howell Harris insist¬ 
 ed on Shaw’s expulsion from the society. April 26th, Mr. Whitefield 
 preached in Islington churchyard : The numerous audience could not 
 have been more affected within the walls. Saturday the 28th, he preach¬ 
 ed out again. After him Mr. Bowers got up to speak. “ I conjured 
 him not,” says Mr. Charles Wesley, “ but he beat me down, and fol¬ 
 lowed his impulse. I earned many away with me.” This last circum¬ 
 stance is the more worthy of notice, as it is, so far as I can find, the 
 first instance of a layman attempting to preach. It must be observed, 
 however, that it was not with approbation, but by violence. Mr. C, 
 Wesley observes, that he and Mr. Whitefield declared against it. The 
 necessity of it was not yet apparent. There seems to have been no call 
 for it. 
 
 May 25th, Mr. Clagget having invited Mr. C. Wesley to Broad-oaks, 
 he went thither, and preached to four or five hundred attentive hearers. 
 May 29th, “ A farmer,” says he, “ invited me to preach in his field. I 
 did so to about five hundred, on 1 Repent , for the kingdom of heaven is 
 at hand. 1 On the 31st, a Quaker sent me a pressing invitation to preach 
 at Thackstead. I scrupled preaching in another’s parish, till I had been 
 refused the church. Many Quakers, and near seven hundred others, 
 attended, while I declared in the highways, the Scripture hath concluded 
 all under sin .” 
 
 * The true Scriptural meaning of the word schisms is here intimated ; not a separation 
 from, a church or society, blit a division in such a society; and such a division as destroys 
 or hinders brotherly love. 
 
THE REV. JOHN WESLEY. 
 
 2?3 
 
 June 6th, two or three, who had embraced the opinions of Shaw, 
 declared themselves no longer members of the Church of England. 
 “ Now,” says Mr. C. Wesley, “am I clear of them. By renouncing 
 the church, they have discharged me.” About this time the French 
 Prophets raised some disturbance in the society, and gained several 
 proselytes, who warmly defended them. June 12th, two of them were 
 present at a meeting, and occasioned much disputing. At length Mr. 
 C. Wesley asked, “ Who is on God’s side ? Who for the old Prophets 
 rather than the new ? Let them follow me. They followed me into 
 the preaching-room. I expounded the lesson ; several gave an account 
 of their conversion ; dear brother Bowers confessed his errors, and we 
 rejoiced and triumphed in the name of the Lord our God.” 
 
 June 19th, Mr. C. Wesley was at Lambeth with the Archbishop, who 
 treated him with much severity. His grace declared he would not dis¬ 
 pute ; nor would he, as yet, proceed to excommunication. It does not 
 appear that the Archbishop condemned the doctrines Mr. Wesley preach¬ 
 ed, but the manner of preaching them: It was irregular, and this was 
 judged a cause sufficient for condemning him. Regularity is undoubt¬ 
 edly necessary in the government both of Church and state. But when 
 a system of rules and orders, purely human, is so established for the 
 government of the church, as to be made perpetual, whatever the state 
 of the people may be, it must, in many cases, become injurious rather 
 than useful. A minister of Christ may be so circumstanced, that regular¬ 
 ity would obstruct rather than promote his usefulness. Irregularity then 
 becomes his duty, the end to be attained being infinitely more important 
 than any prudential rules. If this be not allowed, we hearken to man 
 rather than to God. 
 
 Mr. C. Wesley bore the Archbishop’s reproof with great firmness, 
 while in his presence ; but, after leaving him, he fell into great heavi¬ 
 ness, and for several days suffered a severe inward conflict. He at 
 length perceived that it arose from the fear of man. Mr. Whitefield 
 urged him to preach in the fields the next Sunday, knowing that by this 
 step, he would be forced to fight his way forward in the true work of 
 the ministry. This advice he followed. June 24th, “ I prayed,” says 
 he, “ and went forth in the name of Jesus Christ. I found near a thou¬ 
 sand helpless sinners waiting for the word in Moorfields. I invited 
 them in my Master’s words as well as name; f Come unto me, all ye 
 that labour and are heavy laden, and I will give you rest.’ The Lord 
 was with me, even me, the meanest of his messengers, according to 
 his promise. At St. Paul’s the psalms, lessons, &c, for the day, put 
 new life into me, and so did the sacrament. My load was gone, and 
 with it all my doubts and scruples. God shone on my path, and I 
 knew this was his will concerning me. I then walked to Kennington 
 Common, and cried to multitudes upon multitudes, ‘ Repent ye and 
 believe the Gospel .’ The Lord was my strength, and my mouth, and my 
 wisdom. 0 that all would therefore praise the Lord for his goodness!” 
 He thus hearkened to “ the Bishop of our souls,” and had his reward. 
 
 June 29th, Mr. C. Wesley was at Wickham, in his way to Oxford. 
 “ Here,” says he “ I heard of much disturbance, occasioned by Bowers* 
 preaching in the streets.”* The next day he reached Oxford and wait- 
 
 # * It is strange that Mr. C. Wesley, or any of his clerical brethren, should think, that the 
 fire which burned in their souls would not also burn in those who had like preeims faith J 
 
THE LIFE OF 
 
 SST4 
 
 ed on the Dean, who spoke with unusual severity against field-preaching, 
 and of Mr. Whitefield who first introduced it. July 1st, he preached 
 a sermon on Justification, before the University, with great boldness. 
 All were very attentive.—July 2d, Mr. Gambold came to him, who had 
 been with the Vice-Chancellor, and well received. “ I waited,” says 
 Mr. Wesley, “ on the Vice-Chancellor, at his own desire. I gave 
 him a full account of the Methodists, which he approved, but objected 
 to the irregularity of doing good in other men’s parishes. He charged 
 Mr. Whitefield with breach of promise, appealed to the Dean and ap¬ 
 pointed a second meeting there. All were against my sermon, as liable 
 to be misunderstood.*—July 3d, Mr. Bowers had been laid hold of, 
 for preaching in Oxford. To-day the Beadle brought him to me. I 
 talked to him closely; he had nothing to reply, but promised to do so 
 no more, and thereby obtained his liberty. At night I had another 
 conference with the Dean, who cited Mr. Whitefield to judgment.! I 
 said ‘ Mr. Dean, he shall be ready to answer the citation.’ He used 
 the utmost address to bring me off from preaching abroad, from ex¬ 
 pounding in houses, and from singing psalms. He denied justification 
 by faith and all vital religion.”—It is plain, such men could not be obey¬ 
 ed by any servant of Christ, but at the peril of his soul. 
 
 July 4th, Mr. C. Wesley returned to London. On the 8th, he 
 preached to near ten thousand hearers, by computation, in Moorfields, 
 and the same day at Kennington Common. His labours now daily 
 increased upon him: and his success, in bringing great numbers from 
 darkness to light, and in rousing the minds of vast multitudes to a seri¬ 
 ous inquiry after religion, was beyond any thing we can, at present, 
 easily conceive. Yet he was far from being elated, as a hypocrite 
 would certainly have been, but felt the full force of the temptations 
 which arose from the success of his ministry.—July 22d, he says, 
 ce Never, till now, did I know the strength of temptation and energy of 
 sin. Who, that consults only the quiet of his own mind, would covet 
 great success 1 I live in a continual storm; my soul is always in my 
 hand; the enemy thrusts sore at me that I may fall, and a worse enemy 
 than the devil is my own heart. JVliror quemquam prcedicatorem sal - 
 vari.§ The only remedy for these painful and oftentimes weakening 
 feelings, is an increase of faith. The Lord permits the attack, to show 
 us the weakness of our faith.” August 7th, he continues, “ I preached 
 repentance and faith at Plaistow, and at night expounded, in a private 
 house, on Lazarus dead and raised. The next day, called on Thomas 
 Keen, a mild and candid Quaker. Preached at Marybone ;—too well 
 pleased with my success, which brought upon me strong temptations. 
 August 10th, I gave Mr. Whitefield some account both of my labours 
 and conflicts.” 
 
 “ Dear George, —I forgot to mention the most material occurrence 
 at Plaistow ; namely, that a Clergyman was there convinced of sin. 
 He stood under me, and appeared, throughout my discourse, under the 
 greatest perturbation of mind. In our return, we were much delighted 
 with an old spiritual Quaker, who is clear in justification. Friend Keen 
 
 * Very likely it might, for it is totally contrary to the wisdom of this world. It is pub¬ 
 lished in the first volume of Mr. Wesley’s Sermons. 
 
 f I suppose for some breach of order. 61 wonder anv preacher of the Gospel is saved. 
 
THE REV. JOHN WESLEY. 
 
 275 
 
 seems to have experience, and is right in the foundation.— f cannot 
 preach out on the week-days, for the expense of coach-hire ; nor can I 
 accept of dear Mr. Steward’s offer, to which I should be less backward, 
 would he follow my advice ; but while he is so lavish of his Lord’s 
 goods, I cannot consent that his ruin should in any degree seem to be 
 under my hand. I am continually tempted to leave off preaching, and 
 hide myself like J. Hutchins. I should then be free from temptation, 
 and have leisure to attend to my own improvement.* God continues 
 to work by me, but not in me, that I perceive. Do not reckon upon 
 me, my brother, in the work God is doing ; for I cannot expect that he 
 should long employ one, who is ever longing and murmuring to be dis¬ 
 charged.” 
 
 “ To-day,” says Mr. C. Wesley, “ I took J. Bray to Mr. Law, who 
 resolved all his experience into fits, or natural affection; and desired 
 him to take no notice of his comforts, which he had better be without, 
 than have. He blamed Mr. Whitefield’s Journal, and way of proceed* 
 ing; said, he had had great hopes that the Methodists would have been 
 dispersed by little and little, into livings, and have leavened the whole 
 lump. I told him my experience ; then, said he, I am far below you, 
 (if you are right,) not worthy to wipe your shoes. He agreed to our 
 notion of faith, but would have it, that all men held it. He was fully 
 against the laymen’s expounding, as the very worst thing both for them¬ 
 selves and others. I told him he was my schoolmaster to bring me 
 to Christ; but the reason why I did not come sooner to Christ, was, I 
 sought to be sanctified before I was justified. I disclaimed all expect¬ 
 ation of becoming some great one. Among other things he said, 
 1 Were I so talked of, as Mr. Whitefield is, I should run away, and hide 
 myself entirely.’—I answered, You might, but God would bring you 
 back, like Jonah.—He told me, joy in the Holy Ghost was the most dan¬ 
 gerous thing God could give.—I replied, But cannot God guard his own 
 gifts ? He often disclaimed advising us, seeing we had the Spirit of 
 God ; but mended on our hands, and at last came almost quite over to 
 us.”—This good man lived in the element of the Seventh of the Romans ; 
 but could not stand against those who lived in the Eighth, while its truths 
 were maintained in love. 
 
 August 12th, He observes, “ I received great power to explain the 
 good Samaritan : Communicated at St. Paul’s, as I do every Sun¬ 
 day ; Convinced multitudes at Kennington-Common, from 4 Such were 
 some of you , but ye are washed ,’ &c. And before the day was past, felt 
 my own sinfulness so great, that I wished I had never been born.”— 
 Thus God hides pride from man ; thus He prevents great gifts from 
 destroying the possessor of them; and thus He shows them the neces¬ 
 sity of going on to perfection. 
 
 August 13, Mr. C. Wesley wrote to Mr. Seward as follows: 44 I 
 preached yesterday to more than ten thousand hearers. I am so buffet¬ 
 ed both before and after, that were I not forcibly detained, I should fly 
 from every human face. If God does make a way for me to escape, 
 I shall not easily be brought back again. I cannot love advertising; 
 it looks like sounding a trumpet. I hope our brother Hutchins will 
 
 * He might have leisure , but would improvement follow ? Not unless the Lord gave him 
 that leisure, There was some Pharisaism, some self*dependance, in this sentiment 
 
2?t> 
 
 THE LIFE OF 
 
 come forth at last, and throw away my mantle of reserve, which he 
 seems to have taken up.”—It seems by this, that he did not wish that 
 others should give up the work. 
 
 Mr. Whitefield was now on the point of returning to America, and 
 on the 15th of August Mr. C. Wesley wrote to him. “ Let not Cos- 
 sart’s opinion of your Letter to the Bishop, weaken your hands. Abun- 
 dans cautio nocet :* It is the Moravian infirmity. To-morrow I set 
 out for Bristol. I pray you may all have a good voyage, and that many 
 poor souls may be added to the church by your ministry, before we meet 
 again. Meet again, I am confident we shall, perhaps both here and in 
 America. The will of the Lord be done, with us and by us, in time and 
 in eternity!” 
 
 That mystery of iniquity which had appeared before, now ripened 
 apace. The Society which had been formed in London, soon after 
 Mr. J. Wesley’s return from Georgia, was much increased in number, 
 and in general consisted of those who walked worthy of their calling. 
 But doubtful disputations had for some time interrupted their harmony, 
 and they seemed no longer to keep “ the unity of the Spirit in the bond 
 of peace.” 
 
 In order to give a full view of the nature of those disputes, we subjoin 
 a statement of them drawn up by Mr. Wesley, immediately after con¬ 
 versing with one of those who were principally concerned. 
 
 “ Monday, December 31.—I had a long, and particular conversation 
 with the Moravian minister, Mr. Molther. I weighed all his words 
 with the utmost care, desired him to explain what I did not understand ; 
 asked him again and again, Do I not mistake what you say ? Is this 
 your meaning or is it not 1 So that I think, if God has given me any 
 measure of understanding, I could not mistake him much. 
 
 “ As soon as I came home, I besought God to assist me, and not suf¬ 
 fer the blind to go out of the way. I then wrote down what I conceived 
 to be the difference between us, in the following words : 
 
 u As to faith , you believe, 
 
 “ 1. There are no degrees of faith, and that no man has any degree 
 of it, before all things in him are become new, before he has the full 
 assurance of faith, the abiding witness of the Spirit, or the clear percep¬ 
 tion, that Christ dwelleth in him. 
 
 “ 2. Accordingly you believe, there is no justifying faith , or state of 
 justification, short of this. 
 
 “3. Therefore you believe, that that gift of God, which many receiv¬ 
 ed since Peter Boehler came into England, viz. ‘ A sure confidence of 
 the love of God to them ,’ was not justifying faith. 
 
 “ 4. And, that the joy and love attending it, were from animal spirits , 
 from nature or imagination; not joy in the Holy Ghost, and the real 
 love of God, shed abroad in their hearts. 
 
 “ Whereas I believe, 
 
 “ 1. There are degrees in faith , and that a man may have some degree 
 
 * “ Too much caution is hurtful.” Some persons perhaps may think, that neither Mr. 
 Whitefield, nor any of them, stood in need of this admonition; of this, however, we are 
 not very proper judges at this distance of time. It is evident, that on many occasions they 
 did use much caution. Mr. C. Wesley speaks as though he had some thoughts of going 
 again to America, and he mentions such intentions in several places; but they never came to 
 any thing fixed and determined. He could hardly bear the appearance of a warring against 
 that Church which he loved: Hence he often wished to flee into the wilderness^ 
 
THE REV. JOHN WESLEY. 
 
 277 
 
 of it, before all things in him are become new, before he has the full, 
 assurance of faith, the abiding witness of the Spirit, or the clear per¬ 
 ception that Christ dwelleth in him. 
 
 44 2, Accordingly, I believe there is a degree of justifying faith (and 
 consequently a state of justification) short of, and commonly antecedent 
 to, this. 
 
 44 3. And, I believe that that gift of God, which many received since 
 Peter Boehler came into England, viz. 4 A sure confidence of the love 
 of God to them ,’ was justifying faith. 
 
 44 4. And that the joy and love attending it, were not from animal 
 spirits , from nature or imagination; but a measure of joy in the Holy 
 Ghost, and of the love of God, shed abroad in their hearts. 
 
 44 As to the way to faith , you believe, 
 
 s< That the way to attain it is, to wait for Christ, and be still: i. e., 
 
 44 Not to use (what we term) the means of grace; not to go to church $ 
 not to communicate; not to fast; not to use so much private prayer; 
 not to read the Scripture ; (because you believe, these are not means of 
 grace , i. e. do not ordinarily convey God’s grace to unbelievers ; and, 
 that it is impossible for a man to use them, without trusting in them.) 
 
 44 Not to do temporal good: Nor to attempt doing spiritual good ; 
 because you believe, no fruit of the Spirit is given, by those who have it 
 not themselves. And, that those who have not faith are utterly blind, 
 and therefore unable to guide other souls. 
 
 44 Whereas I believe, 
 
 44 The way to attain it is, To wait for Christ and be still. 
 
 44 In using all means of grace. 
 
 44 Therefore I believe it right, for him who knows he has not faith, 
 (i. e. that conquering faith,) 
 
 44 To go to church ; to communicate ; to fast; to use as much pri¬ 
 vate prayer as he can, and to read the Scripture; (because I believe 
 these are means of grace , i. e. do ordinarily convey God’s grace to un¬ 
 believers : and, that it is possible for a man to use them, without trust - 
 ing in them.) 
 
 44 To do all temporal good he can ; and to endeavour after doing spi¬ 
 ritual good: Because I know, many fruits of the Spirit are given, by 
 those who have them not themselves ; and that those who have not faith, 
 or but in the lowest degree, may have more light from God, more wis¬ 
 dom for the guiding of other souls, than many that are strong in faith. 
 
 44 As to the manner of propagating the faith, you believe, (as I have 
 also heard others affirm,) 
 
 44 That we may, on some accounts, use guile : 
 
 44 By saying what we know will deceive the hearers, or lead them to 
 think the thing which is not: by describing things a little beyond the 
 truth , in order to their coming up to it: and by speaking, as if we 
 meant what we do not. 
 
 44 But I beiieve, that we may not use guile , on any account whatso¬ 
 ever : That we may not on any account say what we know will, and 
 design should, deceive the hearers: That we may not describe things 
 one jot beyond the truth , whether they come up to it , or no; and^hat 
 we may not speak, on any pretence, as if we meant what indeed we 
 do not. 
 
 Yol. 1. 
 
 36 
 
27 & 
 
 THE LIFE OF 
 
 44 Lastly, As to the fruits of your thus propagating the faith in Eng- 
 land, you believe, 
 
 44 Much good has been done by it; many unsettled from a false 
 foundation ; many brought into true stillness, in order to their coming 
 to the true foundation: Some grounded thereon ; who were wrong be¬ 
 fore, but are right now. 
 
 44 On the contrary, I believe, that very little good, but much hurt, has 
 been done by it: Many, who were beginning to build holiness and good 
 works, on the true foundation of faith in Jesus, being now wholly un¬ 
 settled and lost in vain reasonings and doubtful disputations: Many 
 others being brought into a false unscriptural stillness ; so that they are 
 not likely to come to any true foundation; and many being grounded 
 on a faith which is without works ; so that they who were right before, 
 are wrong now.” 
 
 His attention to these things did not hinder him from being still abun¬ 
 dant in labours. He now visited many parts of Devonshire, where mul¬ 
 titudes heard him gladly. He continued also from time to time his 
 usual labours in and near Bristol: And at the earnest invitation of Mr, 
 Howell Harris, of Breconshire, he made a second visit to Wales. 
 
 But the vain reasonings and disputings, mentioned above, again revi¬ 
 ved in London: the effects of which were, that not one in ten of the 
 believers retained his 44 first love;” and most of the rest were in the 
 utmost confusion. 44 I found,” says he, 44 more and more undeniable 
 proofs, that the Christian state is a continual warfare, and that we have 
 need every moment to 4 watch and pray , lest we enter into temptation 
 Outward trials indeed were now removed, and 4 Peace teas in all our 
 borders But so much the more did inward trials abound; and, 4 if 
 one member suffered, all the members suffered with it.’ So strange a 
 sympathy did I never observe before ! Whatever considerable tempta¬ 
 tion fell on any one, unaccountably spreading itself to the rest, so that 
 exceeding few were able to escape it.” 
 
 Finding there was no time to delay, without utterly destroying what 
 he believed to be the cause of God, he resolved to strike at the root 
 of the grand delusion: and accordingly, from the words of Jeremiah, 
 44 Stand in the way ; ask for the old paths,” he gave an account of the 
 work of God among them from the beginning, bearing, at the same 
 time, the most unequivocal testimony against the unscriptural, mis* 
 chievous refinements, lately introduced to the weakening, if not destroy¬ 
 ing, the faith of many. 
 
 The hearts of most of the brethren in London became now quite 
 estranged from Mr. Wesley. A few, however, still cleaved to him, 
 and strengthened him much. He still hoped that the rest would yet 
 hear the Scripture, and return to the faith and love which they once 
 enjoyed. But finding on the contrary that they laboured to pervert the 
 few who were faithful, he saw nothing remained but that he should give 
 them up to God : which he did in the most solemn manner, on Sunday, 
 July 20, 1740. At the conclusion of the evening service, he read a 
 paper containing a short statement of those doctrines which had been 
 lately introduced among them : after which, he added the following 
 words : 
 
 44 1 believe these assertions to be flatly contrary to the word of God. 
 1 have warned you hereof again and again, and besought you to turn 
 
T>H,E REV. JOHN WE.SEEY. 
 
 2*9 
 
 back to the law and to the testimony. I have borne with you long, 
 hoping you would turn. But as I find you more and more confirmed 
 in the error of your Ways, nothing now remains, but that I should give 
 you up to God. You that are of the same judgment follow me.” 
 
 When he had thus spoken, he withdrew, as did eighteen or nineteen 
 of the Society. 
 
 Some time after this, Count Zinzendorf, who arrived in England after 
 the commencement of the dispute, having desired an interview with 
 Mr. Wesley, he met the Count by appointment in Gray’s-Inn Walks, 
 on Thursday, the 3d day of September, 1741. Mr. Wesley observes, 
 —The most material part of our conversation, (which I dare not com 
 eeal) was as follows.” I have subjoined a literal translation. 
 
 Z. Cur religionem tuam mutasti ? 
 
 W. Nescio me religionem meam mutasse. Cur id sentis ? Quis hoc 
 tibi retulit? 
 
 Z. Plane tu. Id ex epistola tua ad nos video. Ibi, religione, quam 
 apud nos professus es, relicta, novam profiteris. 
 
 W. Qui sic ? Non intelligo. 
 
 Z. Imo, istic dicis, vere Christianos non esse miseros peccatores, 
 Falsissimum. Optimi hominum ad mortem usque miserabilissimi sunt 
 peccatores. Siqui aliud dicunt, vel penitus impostores sunt, vel diabo- 
 iice seducti. Nostros fratres meliora docentes impugnasti. Et pacem 
 volentibus, earn denegasti. 
 
 W. Nondum intelligo quid velis. 
 
 Z. Ego, cum ex Georgia ad me scripsisti, te dilexi plurimum. Turn 
 corde simplicem te agnovi. Iterum scripsisti. Agnovi corde simpli- 
 cem, sed turbatis ideis. Ad nos venisti. Ideae tua> turn magis tur- 
 batae erant et confusae. In Angliam rediisti. Aliquandiu post, audivi 
 fratres nostros tecum pugnare. Spangenbergium misi ad pacem inter 
 vos conciliandam. Scripsit mihi, fratres tibi injuriam intulisse. Re^- 
 scripsi, ne pergerent, sed et veniam a te peterent. Spangenberg scrip¬ 
 sit iterum, eos petiisse: Sed te gloriari de iis, pacem nolle. Jam 
 adveniens, idem audio. 
 
 W. Res in eo cardine minime vertitur. Fratres tui (verum hoc) me 
 male tractarunt. Postea veniam petierunt. Respondi, id supervacaneum ; 
 me nunquam iis succensuisse : Sed vereri, 1. Ne falsa docerent. 2*. 
 Ne prave viverent. 
 
 Ista unica, est, et fuit, inter nos quaestio. 
 
 Z. Apertius loquaris. 
 
 W. Yeritus sum, ne falsa docerent, 1. De fine fidei nostras (in hac 
 vita) scil. Christiana perfectione. 2. De mediis gratiae, sic ab Ec- 
 clesia nostra dictis. 
 
 Z. Nullam inhaerentem perfectionem in hac vita agnosco. Est hie 
 error errorum. Eum per totum orbem igne et gladio persequor, con- 
 culco, ad internecionem do. Christus est sola perfectio nostra. Qui 
 perfectionem inhzerentem sequitur, Christum denegat. 
 
 W. Ego verb credo, Spiritum Christi operari perfectionem in vere 
 Christianis. 
 
 Z. Nullimodo. Omnis nostra perfectio est in Christo. Omnis 
 Christiana perfectio est, fides in sanguine Christi. Est tofa Christfmra 
 
280 
 
 THE LIFE OF 
 
 Perfectio, imputata, non inhaerens. Perfecti sumus in Christo, in nobis- 
 met nunquam perfecti. 
 
 W. Pugnamus, opinor, de verbis. Nonne omnis vere credens sane* 
 tus est? 
 
 Z. Maxime. Sed sanctus in Christo, non in se. 
 
 W. Sed, nonne sancte vivit? 
 
 Z. Imo, sancte in omnibus vivit. 
 
 W. Nonne, et cor sanctum habet? 
 
 Z. Certissime. 
 
 W. Nonne, ex consequenti, sanctus est in se ? 
 
 Z. Non, non. In Christo tantum. Non sanctus in se. Nullam? 
 omnino, habet sanctitatem in se. 
 
 W. Nonne habet in corde suo amorem Dei et proximi, quin et totam 
 imaginem Dei ? 
 
 Z. Habet. Sed haec sunt sanctitas legalis, non evangelica. Sanc- 
 titas evangelica est tides. 
 
 W. Omnino lis est de verbis. Concedis, credentis cor totum esse 
 sanctum et vitam totam: Eum amare Deum toto corde, eique servire 
 totis viribus. Nihil ultra peto. Nil aliud volo per perfectio vel sanc¬ 
 titas Christiana. 
 
 Z. Sed hsec non est sanctitas ejus. Non magis sanctus est, si ma¬ 
 gis amat; neque minus sanctus, si minus amat. 
 
 W. Quid ? Nonne credens, dum crescit in amore, crescit pariter in 
 sanctitate ? 
 
 Z. Nequaquam. Eo momento quo justificatur, sanctificatur peni- 
 tus. Exin, neque magis sanctus est, neque minus sanctus, ad mortem 
 usque. 
 
 W. Nonne igitur pater in Christo sanctior est infante recens nato ? 
 
 Z. Non. Sanctificatio totalis ac justificatio in eodem sunt instanti; 
 et neutra recipit magis aut minus. 
 
 W. Nonne vero credens crescit indies amore Dei? Num perfectus 
 est amore simulac justificatur ? 
 
 Z. Est. Non unquam crescit in amore Dei. Totaliter amat eo 
 momento, sicut totaliter sanctificatur. 
 
 W. Quid itaque vult Apostolus Paulus, per Renovamur de die in 
 diem ? 
 
 Z. Dicam. Plumbum si in aurum mutetur, est aurum primo die, et 
 secundo, et tertio. Et sic renovatur de die in diem. Sed nunquam 
 est magis aurum, quam primo die. 
 
 W. Putavi, crescendum esse in gratia ! 
 
 Z. Certe. Sed non in sanctitate. Simulac justificatur quis, Pater, 
 Filius, et Spiritus Sanctus habitant in ipsius corde. Et cor ejus eo 
 momento seque purum est ac unquam erit. Infans in Christo tarn purus 
 corde est quam Pater in Christo. Nulla est decrepantia. 
 
 W. Nonne justificati erant Apostoli ante Christi mortem ? 
 
 Z. Erant. 
 
 W. Nonne vero sanctiores erant post diem Pentecostes, quam ante 
 Christi mortem ? 
 
 Z. Neutiquam. 
 
 W. Nonne eo die impleti sunt Spiritu Sancto ? 
 
 Z. Erant. Sed istud donum Spiritus, sanctitatem ipsontm non res- 
 pexit. Fuit donum miraculorum tantum. 
 
THE REV. JOHN WESLEY. 281 
 
 W. Fortasse te non capio. Nonne nos ipsos abnegantes, magis 
 magisque mundo morimur, ac Deo vivimus ? 
 
 Z. Abnegationem omnem respuimus, conculcamus. Facimus cre- 
 dentes omne quod volumus et nihil ultra. Mortificationem omnem 
 ridemus. Nulla purificatio prsecedit perfectum amorem. 
 
 W. Quae dixisti, Deo^djuvante, perpendam. 
 
 Tt'cmslation , 
 
 Z. Why have you changed your religion ? 
 
 W. I do not know that I have changed my religion. Why do you 
 think so ? Who has reported this to you 1 
 
 Z. Plainly, yourself. I see it from your epistle to us. There, ha¬ 
 ving departed from the religion which you professed among us, you 
 have held out a new one. 
 
 W. How so ? I do not understand you. 
 
 Z. Nay, you say there, that Christians are not miserable sinners : 
 This is most false. The best of men are most miserable sinners, even 
 unto death. If any speak otherwise, they are either manifest impos¬ 
 tors, or diabolically seduced. Our Brethren, who taught better things, 
 you have opposed : and when they desired peace, you have refused it. 
 
 W. I do not yet understand what you aim at. 
 
 Z. When you wrote to me from Georgia, I loved you very much. 
 I perceived that you were simple in heart. You wrote again : I saw, 
 that you were still simple in heart, but troubled in your ideas. You 
 came to us: Your ideas were then still more troubled and confused. 
 You returned to England. A little after, I heard that our Brethren 
 were contending with you. I sent Spangenberg, to make peace be¬ 
 tween you. He wrote to me, that the Brethren had injured you. I 
 wrote again, that they should not pursue the strife, but desire forgive¬ 
 ness of you. Spangenberg wrote again, that they had desired this, but 
 that you, glorying over them, had refused peace. Now that I am come, 
 I hear the same thing. 
 
 W. The matter does not at all turn on this point. Your Brethren, 
 it is true, did not use me well. Afterwards they desired forgiveness. 
 I answered,—that was superfluous, that I had never been offended 
 with them; but I feared, 1. Lest they should teach falsely. 2. Lest 
 they should live wickedly. This is, and was, the only question be¬ 
 tween us. 
 
 Z. Speak more fully [on that question.] 
 
 W. I feared lest they should teach falsely; 1. Concerning the end 
 of our faith in this life, to wit, Christian Perfection. 2. Concerning the 
 means of grace, so termed by our church. 
 
 Z. I acknowledge no inherent perfection in this life. This is the 
 error of errors. I pursue it through the world with fire and sword. I 
 trample upon it: I devote it to utter destruction. Christ is our sole per¬ 
 fection. Whoever follows inherent perfection, denies Christ. 
 
 W. But, I believe, that the Spirit of Christ works this perfection in 
 true Christians. 
 
 Z. By no means. All our perfection is in Christ. All Christian 
 Perfection is, Faith in the blood of Christ. Our whole Christian Perfec¬ 
 tion is imputed, not inherent. We are perfect in Christ: In ourselves 
 we are never perfect. 
 
2B2 
 
 LIFE OF 
 
 W. I think we strive about words. Is not every true believer holy ? 
 
 Z. Highly so. But he is holy in Christ, not in himself. 
 
 W. But does he not live holy ? 
 
 Z. Yes, he lives holy in all things. 
 
 W. And has he not a holy heart ? 
 
 Z. Most certainly. 0 
 
 W. And is he not consequently holy in himself? 
 
 Z. No, no. In Christ only. He is not holy in himself: He hath 
 no holiness at all in himself. 
 
 W. Hath he not the love of God , and his neighbour, in his heart ? 
 Yea, and the whole image of God ? 
 
 Z. He hath. But these constitute legal holiness, not evangelical. 
 Evangelical holiness is Faith. 
 
 W. The dispute is altogether about words. You grant that a be¬ 
 liever is altogether holy in heart, and life: that he loves God With all 
 his heart and serves him with all his powers. I desire nothing more. 
 I mean nothing else [by the term] Perfection, or Christian Holi¬ 
 ness. 
 
 Z. But this is not his holiness. He is not more holy if he loves 
 more, or less holy, if he loves less. 
 
 W. What! Does not every believer, while he increases in love, 
 increase equally in holiness ? 
 
 Z. Not at all. In the moment he is justified, he is sanctified wholly. 
 From that time he is neither more nor less holy, even unto death. 
 
 W. Is not therefore a father in Christ holier than a new r -born babe ? 
 
 Z. No. Our whole justification, and sanctification, are in the same 
 instant, and he receives neither more nor less. 
 
 W. Does not a true believer increase in love to God daily? Is he 
 perfected in love when he is justified ? 
 
 Z. He is. He never can increase in the love of God. He loves 
 altogether in that moment, as he is sanctified wholly. 
 
 W. What therefore does the Apostle Paul mean by, 6 We are renew¬ 
 ed day by day V 
 
 Z. I will tell you. Lead, if it should be changed into gold, is gold 
 the first day, and the second day, and the third: And so it is renewed 
 day by day ; but it never is more gold than in the first day. 
 
 W. I thought that we should grow in grace ! 
 
 Z. Certainly; but not in holiness. Whenever any one is justified, 
 the Father, the Son, and the Holy Spirit, dwell in his heart; and from 
 that moment his heart is as pure as it ever will be. A babe in Christ 
 is as pure in heart as a father in Christ. There is no difference. 
 
 W. Were not the Apostles justified before the death of Christ ? 
 
 Z. They were. 
 
 W. But were they not more holy after the day of Pentecost, than 
 before Christ’s death ? 
 
 Z. By no means. 
 
 W. Were they not on that day filled with the Holy Ghost? 
 
 Z. They were. But that gift of the Spirit did not respect their holi¬ 
 ness. It was the gift of miracles only. 
 
 W. Perhaps I do not comprehend your meaning. Do we not, while 
 \ve deny ourselves, die more and more to the world, and live to God ? 
 
 Z. We reject all self-denial. We trample upon it. We do, as Bfe- 
 
THE REV. JOHN "WESLEY. 283 
 
 lie vers, whatsoever we will, and nothing more. We laugh at all morti¬ 
 fication. No purification precedes perfect love. 
 
 W. What you have said I will thoroughly weigh, God being my 
 helper. 
 
 The Count, and those connected with him, were, I believe, the only 
 persons who held the Antinomian Doctrine without the aid of Absolute 
 Predestination; but it cannot stand without that support. Only the 
 supposed absolute decrees can, with any face, be brought forward to 
 oppose and make void the openly declared will of God. 
 
 Mr. Southey has given to his readers a part of the above conversa¬ 
 tion. He speaks tenderly of the Count, and of that Gospel which flesh 
 and blood had revealed unto him. He supposes the Count meant bet¬ 
 ter than he expressed himself; and this too is our hope, as it was Mr. 
 Wesley’s. The doctrine laid down, however, is equally absurd and 
 dangerous; though in some of the particulars, it illustrates what Mr. 
 Wesley declared in one of the first Conferences, that “ Antinomianism 
 comes often within a hair’s breadth of the truth of the Gospel,” though 
 it certainly never can unite with it. Mr. Southey seems to blame Mr. 
 Wesley for publishing the conversation; and also for publishing it in 
 Latin. Mr. Wesley often suppressed what he had noted in his Jour¬ 
 nal, when he came to publish it, which was always three years after it 
 was written. But considering the Count’s prominent character and 
 influence, and his own former connexion with the Moravians, he could 
 not, (as indeed he intimates,) suppress a statement of doctrines, which 
 he thought so dangerous both to the Count’s people and to his own. 
 His publishing it in the language in which it was spoken, is an instance 
 at once of fairness and of tenderness. He knew that several of the 
 Moravians could read it in that language; and that it would be read 
 by the learned in his own church, who were jealous of him respecting 
 those doctrines, and had even imputed them to him. At the same time, 
 he wished to spare the Count with the commonalty. He was always 
 careful how he taught the sheep to butt. 
 
 When Mr. Stonehouse, (afterwards Sir James,) the Rector of Isling¬ 
 ton, read the conversation, he observed, as Mr. Wesley informed me, 
 “ The Count is a clever fellow; but the genius of Methodism is too 
 strong for him.” It was so ; not because of the superior cleverness of 
 its Founder, or of his helpers, but because it was a work of God. 
 
 But he still loved and esteemed the people from whom he was now 
 obliged to separate himself. As a proof of this, he observes in the Ad¬ 
 dress to the Moravian Church, which he annexed to an account of the 
 whole transaction, and soon afterwards published,— 
 
 “ I have delayed thus long , because I loved you , and was therefore 
 unwilling to grieve you in any thing; and likewise because I was afraid 
 of creating another obstacle to that union , ivhich (if I know my own heart 
 in any degree) I desire above all things under heaven. But I dare no 
 longer delay , lest my silence should be a snare to any others of the chil¬ 
 dren of God ; and lest you yourselves should be more confirmed in what 
 I cannot reconcile to the law and the testimony. This would strengthen 
 the bar which I long to remove. And were that once taken out of the 
 way , I should rejoice to be a doorkeeper in the house of God , a hewer of 
 
284 
 
 THE LIFE OF 
 
 wood or drawer of water among yon. Surely I would follow you to the 
 ends of the earthy or remain with you in the uttermost parts of the sea. 
 
 u What unites my heart to you is the excellency (in many respects) of the 
 doctrine taught among you ; your laying the true foundation , God was 
 in Christ reconciling the world to himself; your declaring the free grace 
 of God the cause , arid faith the condition, of justification; your hearing 
 witness to those great fruits of faith, righteousness, and peace, and joy 
 in the Holy Ghost; and that sure mark thereof he that is bom of God, 
 doth not commit sin. 
 
 “ I magnify the grace of God which is in many among you, enabling 
 you to love him who hath first loved us; teaching you, in whatsoever state 
 you are, therewith to be content: Causing you to trample underfoot the 
 lust of the flesh, the lust of the eye , and the pride of life; and, above all , 
 giving you to love one another, in a manner the world knoweth not of. 
 
 “Ipraise God that he hath delivered and yet doth deliver you from 
 those outward sins that overspread the face of the earth. No cursing, 
 no light or false swearing, no profaning the name of God, is heard 
 among you ; no robbery or theft, no gluttony or drunkenness, no whore¬ 
 dom or adultery, no quarrelling or brawling, (those scandals of the 
 Christian name,) are found ivithin your gates; no diversions, but such 
 as become saints, as may be used in the name of the Lord Jesus. You 
 regard not outward adorning, but rather desire the ornament of a seri¬ 
 ous, meek, and quiet spirit. You are not slothful in business, but labour 
 to eat your own bread; and wisely manage the JMammon of unrighteous¬ 
 ness, that ye may have to give to others also, to feed the hungry, and cover 
 the naked with a garment.” 
 
 It is here necessary to observe, that Mr. Wesley’s objections to the 
 Moravians, with whom he had been connected (though without leaving 
 the Church of England) from the beginning of his acquaintance with 
 Peter Boehler, were not levelled at the whole body, but only at that 
 part of it which resided in London.* 
 
 He now met his little society at his preaching-house near Moorfields, 
 which was generally known by the name of the Foundry, because it was 
 originally built for the casting of cannon. In this place he also regularly 
 preached. His word was owned of God, and his Society rapidly increa¬ 
 sed. He therefore now saw it necessary to draw up, jointly with his bro¬ 
 ther, rules for his Societies, in London, Bristol, Kingswood, and other 
 parts of the kingdom ; and as they contain as fine a system of Christian 
 ethics as ever was perhaps drawn up in so small a compass, and have 
 been the rules by which, since that time, the whole Connexion has been 
 governed, I think it my indispensible duty to give them a place in the 
 present history. 
 
 I. There is one only condition previously required of those who desire 
 admission into these Societies, a desire to flee from the wrath to come, to 
 be saved from their sins: But, wherever this is really fixed in the soul, 
 it will be shown by its fruits. It is therefore expected of all who con- 
 
 * Peter Boehler, several years after, in a private letter to Mr. Wesley, denied that Mol- 
 ther ever held the opinions imputed to him. From a review of the facts, it appears proba¬ 
 ble that Molther's jealousy of Mr. Wesley’s ability and influence occasioned his pertinacity 
 tn those opinions. 
 
THE REV. JOHN WESLEY. 
 
 285 
 
 tinue therein, that they should continue to evidence their desire of sal¬ 
 vation, 
 
 First, By doing no harm, by avoiding evil in every kind ; especially 
 that which is most generally practised. Such is 
 
 The taking the name of God in vain : 
 
 The profaning the day of the Lord, either by doing ordinary work 
 thereon, or buying or selling : 
 
 Drunkenness, buying or selling spirituous liquors; or drinking them, 
 unless in cases of extreme necessity : 
 
 Fighting , quarrelling, brawling; brother going to law with brother ; 
 returning evil for evil, or railing for railing: The using many words in 
 buying or selling: 
 
 The buying or selling uncustomed goods: 
 
 The giving or taking things on usury: i. e. unlawful interest; 
 
 Uncharitable or unprofitable conversation; particularly speaking evil 
 of magistrates, or of ministers : 
 
 Doing to others as we would not they should do unto us : 
 
 Doing what we know is not for the glory of God : 
 
 As, The putting on of gold or costly apparel: 
 
 The taking such diversions as cannot be used in the name of the Lord 
 Jesus : , 
 
 The singing those songs , or reading those books, which do not tend 
 to the knowledge or love of God : 
 
 Softness, and needless self-indulgence : 
 
 Laying up treasure upon earth : 
 
 Borrowing without a probability of paying; or taking up goods without 
 a probability of paying for them. 
 
 II. It is expected of all who continue in these Societies, that they 
 should continue to evidence their desire of salvation, 
 
 Secondly, By doing good, by being in every kind merciful after their 
 power, as they have opportunity, doing good of every possible sort, and, 
 as far as is possible, to all men: 
 
 To their bodies, of the ability which God giveth, by giving food to the 
 hungry, by clothing the naked, by visiting or helping them that are sick 
 or in prison. 
 
 To their souls, by instructing, reproving, or exhorting all we have any 
 intercourse with; trampling under foot that enthusiastic doctrine of devils, 
 that “ We are not to do good unless our hearts be free to it.” 
 
 By doing good especially to them that are of the household of faith, 
 or groaning so to be ; employing them preferably to others, buying one 
 of another, helping each other in business, and so much the more, be¬ 
 cause the world will love its own, and them only. 
 
 By all possible diligence and frugality, that the Gospel be not blamed. 
 
 By running with patience the race that is set before them, denying 
 themselves , and taking up their cross daily ; submitting to bear the 
 reproach of Christ; to be as the filth and offscouring of the world; and 
 looking, that men should “ say all manner of evil of them falsely , for 
 the Lord's sake.” 
 
 III. It is expected of all who desire to continue in these Societies, 
 that they should continue to evidence their desire of salvation, . 
 
 Vol. I. 37 
 
U86 
 
 THE LIFE OF 
 
 Thirdly, By attending on all the ordinances of God:—such are, 
 
 The public worship of God: The ministry of the word, either read 
 or expounded : 
 
 The Supper of the Lord; family and private prayer; searching the 
 Scriptures ; and fasting or abstinence. 
 
 These are the general rules of our Societies; all which we are taught 
 of God to observe, even in his written word, the only rule, and the suf¬ 
 ficient rule both of our faith and practice. And all these, we know, his 
 Spirit writes on every truly awakened heart. If there be any among us 
 who observe them not, who habitually break any of them, let it be made 
 known unto them who watch over that soul, as they that must give an 
 account. We will admonish him of the error of his ways ; we will bear 
 with him for a season. But then, if he repent not, he hath no more 
 place among us. We have delivered our own souls. 
 
 John Wesley. 
 
 Charles Wesley. 
 
 CHAPTER III. 
 
 DISPUTE RESPECTING ABSOLUTE PREDESTINATION—PARTIAL SEPARA* 
 
 TION OF MR. WHITEFIELD-RECEIVING LAY-HELPERS-PROGRESS 
 
 OF ITINERANCY-THE POWER OF RELIGION MANIFESTED IN THE 
 
 HAPPY DEATH OF SEVERAL MEMBERS OF THE SOCIETY. 
 
 Mr. Wesley now went on with his labours, and with the same suc¬ 
 cess. Multitudes, as before, attended his ministry, and many renoun¬ 
 cing ungodliness, were brought into the liberty of the Gospel. Many 
 also were the witnesses, who, after patiently suffering the afflictions which 
 the Lord was pleased to lay upon them, resigned their souls into the 
 hands of God, with triumphant praise and joy. 
 
 For a considerable time Mr. Whitefield continued to labour in union 
 with him ; and sometimes they appeared in the pulpit together. Mr. 
 Whitefield, on his second visit to America, was well received by many 
 pious ministers in the northern states. Almost all these were of Mr. 
 Calvin’s sentiments, and asserted absolute Predestination. Mr. White- 
 field, being edified by their piety, began in a little time to relish their 
 creed. They strongly recommended to him the writings of the Puritan 
 divines, which he from that time read with much pleasure, approving all 
 he found therein, as he informs Mr. Wesley in a letter which he wrote 
 to him on the subject. The consequence was, that on his return to 
 England, he could not join his old friend in the work of the ministry, 
 with the same cordiality as before. 
 
 As Mr. Wesley fully believed, and firmly asserted, that “ God is not 
 willing that any should perish , but that all should come to the knowledge 
 of the truth and be saved” he had now another error to oppose. The 
 Calvinistic sentiments had been long held by a great part of the dissent¬ 
 ing congregations, but did not appear for some time among those who 
 were converted in the present revival of religion. This however was 
 not of long continuance. 
 
 “ One evening,” says Mr. Wesley, “ Mr. Acourt complained, that 
 Mr. Nowers had hindered his going into the Society. Mr. Nowers 
 
THE REV. JOHN WESLEY. 
 
 2S? 
 
 answered, it was by Mr. C. Wesley’s order. 4 What/ says Mr. A- 
 
 4 do you refuse admitting a person into your Society, only because 
 he differs from you in opinion V —I answered, No. But what opinion 
 do you mean 1 —He said, 4 That of election. I hold a certain number 
 is elected from eternity. And these must and shall be saved. And the 
 vest of mankind must and shall be damned. And many of your Society 
 hold the same.’—I replied, I never asked whether they held it or no. 
 Only let them not trouble others by disputing about it.—He said, 4 Nay, 
 but I will dispute about it.’—What, wherever you come ?—* Yes, when¬ 
 ever I come.’—Why then would you come among us, who you know 
 are of another mind ]—‘ Because you are all wrong, and I am resolved 
 to set you all right.’—I fear your coming, with this view, would neither 
 profit you nor us.—He concluded, 4 Then I will go and tell all the world, 
 that you and your brother are false prophets. And I tell you, in one 
 fortnight you will all be in confusion. 1 ” 
 
 Soon after this, the copy of a letter, written by Mr. Whitefield to Mr. 
 Wesley, was printed without the permission of either, and great num¬ 
 bers of copies were given to the people, both at the door of the Found- 
 ery and in the house itself. Mr. Wesley having procured one of them, 
 related (after preaching) the naked fact to the congregation, and told 
 them, 44 1 will do just what I believe Mr. Whitefield would, were he 
 here himself.” Upon which, he tore it in pieces before them all. Every 
 one who had received it, did the same : So that, in two minutes there 
 was not a whole copy left. 44 Ah, poor Ahithophel!” added Mr. Wesley, 
 “ Ibi, omnis effusus labor !”# 
 
 The disturbance, however, which this opinion occasioned at Bristol, 
 and the parts adjacent, was not so soon or so easily quieted. Mr. Wes- 
 ley had permitted an excellent young man, Mr. Cennick, afterwards a 
 Minister of the Moravian church, to pray with and exhort the Society 
 at Kingswood, as well as to superintend the school during his absence. 
 Mr. Cennick now embraced the doctrine of the Decrees; and, soon 
 after, seems to have lost all love and respect for his former friend, speak¬ 
 ing against him and his doctrine with much contempt and bitterness. 
 The consequence was, that, after some fruitless efforts to heal the breach, 
 Mr. Cennick departed, and carried off with him about fifty of the So¬ 
 ciety, whom he formed into a separate connexion. Mr. Wesley mourn¬ 
 ed over this young man in such a manner, as evinced that he held him 
 in high esteem. There is reason to believe, that Mr. Cennick was 
 afterwards convinced of his mistake, and lived many years an active and 
 successful Minister of the Gospel. 
 
 The contention which had arisen still continuing, Mr. Wesley printed 
 a sermon against the Calvinistic notion of Predestination, and sent a copy 
 to Commissary Garden, at Charlestown, where Mr. Whitefield met with 
 it. He had already embraced that opinion ; and though the subject was 
 treated in that sermon in a general way, without naming or pointing at 
 any individual, yet he found himself hurt that Mr. Wesley should bring 
 forward the controversy, and publicly oppose an opinion which he be¬ 
 lieved to be agreeable to the word of God. On his passage to England 
 he wrote to Mr. Charles Wesley, February 1, 1741, expostulating with 
 him and his brother on the subject. He says, 44 My dear, dear brethren, 
 why did you throw out the bone of contention 'l Why did you print that 
 * There, all your labour’s last! 
 
288 
 
 THE LIFE OF 
 
 sermon against predestination? Why did you, in particular, my dear 
 brother Charles, affix your hymn, and join in putting out your late 
 hymnbook ? How can you say, you will not dispute with me about 
 election, and yet print such hymns, and your brother send his sermon 
 over against election,* to Mr. Garden, and others in America ? Ho not 
 you think, my dear brethren, I must be as much concerned for truth, or 
 what I think truth, as you? God is my judge, I always was, and hope 
 I always shall be, desirous that you may be preferred before me. But 
 I must preach the gospel of Christ; and that I cannot now do, without 
 speaking of election.”—He then tells Mr. Charles, that, in Christmas 
 week, he had written an answer to his brother’s sermon, “ which,” says 
 lie, “ is now printing at Charlestown ; another copy I have sent to Bos¬ 
 ton ; and another I now bring with me, to print in London. If it occa¬ 
 sion a strangeness between us, it shall not be my fault. There is nothing 
 in my answer exciting to it, that I know of. O my dear brethren, my heart 
 almost bleeds within me ! Methinks I could be willing to tarry here on 
 the waters for ever, rather than come to England to oppose you.” 
 
 Dr. Whitehead has observed upon this dispute, that “ controversy 
 between good men is commonly on some speculative opinion, while 
 they are perfectly at unison on the essential 'points of religion, and the 
 duties of morality: And the controversy almost alv/ays injures the Chris¬ 
 tian temper much more than it promotes the interests of speculative truth.” 
 This is not, however, a necessary consequence. Our Lord was a con¬ 
 troversialist. Without controversy, we had been all Heathens or Papists 
 at this day. On this occasion, however, a separation took place between 
 Mr. Wesley and Mr. Whitefield, so far as to have different places of 
 worship ; and some warm expressions dropped from each. But their 
 good opinion of each other’s integrity and usefulness, founded on long 
 and intimate acquaintance, could not be injured by such a difference of 
 sentiment: and their mutual affection was only obscured by a cloud for 
 a season. 
 
 Mr. Whitefield was the first who visited the colliers of Kings wood : 
 He formed the design of building the school there, and began to make 
 collections for the purpose. But his calls to America would not permit 
 him to prosecute the design, which he therefore transferred to Mr. Wes¬ 
 ley. Being now less friendly than before, Mr. Whitefield was more dis¬ 
 posed to find fault with little things, and to misconstrue the bare appear¬ 
 ances of others. He wrote a list of things which he thought improperly 
 managed. In April Mr. Wesley returned him a long answer, part of 
 which is as follows :— 
 
 “ Would you have me deal plainly with you, my brother? I believe 
 you would : Then, by the grace of God, 1 will. 
 
 “ Of many things I find you are not rightly informed ; of others you 
 speak what you have not well weighed. 
 
 “ The Society-room at Bristol, you say, is adorned. How? Why, 
 with a piece of green cloth nailed to the desk; two sconces for eight 
 candles each, in the middle; and—nay, I know no more. Now, which 
 of these can be spared I know not; nor would I desire either more 
 adorning or less. 
 
 * All this was consistent. It was not disputing with him, but maintaining the truth. Mr. 
 AVesley never opposed the Scriptural doctrine of the election of believers to eternal life. He 
 only opposed Mr. Calvin’s notion of it, which he believed to be unscriptural and dangerous. 
 
THE REV. JOHN WESLEY. 
 
 28 J 9 
 
 u But, i lodgings are made for me or my brother.’ That is, in plain 
 English, there is a little room by the school, where I speak to the per¬ 
 sons who come to me ; and a garret, in which a bed is placed for me. 
 And do you grudge me this ? Is this the voice of my brother, my son 
 Whitefield ? h 
 
 “ You say farther, ‘ that the children at Bristol are clothed as well as 
 taught.’ I am sorry for it; for the cloth is not paid for yet, and was 
 bought without my consent or knowledge. But those of Kings wood 
 have been neglected. This is not so, notwithstanding the heavy debt 
 which lay upon it. One master and one mistress have been in the 
 house, ever since it was capable of receiving them. A second master 
 has been placed there some months since : and I have long been seek¬ 
 ing for two proper mistresses ; so that as much has been done as mat¬ 
 ters stand, if not more, than I can answer to God or man. 
 
 “ Hitherto, then, there is no ground, for the heavy charge of perverting 
 your design for the poor colliers. Two years since, your design was 
 to build them a school, that their children also might be taught to fear 
 the Lord. To this end, you collected some money more than once ; 
 how much I cannot say till I have my papers. But this I know, it was 
 not near one half of what has been expended on the work. This design 
 you then recommended to me, and I pursued it with all my might, 
 through such a train of difficulties as, I will be bold to say, you have 
 not yet met with in your life. For many months, I collected money 
 wherever I was, and began building, though I had not then a quarter 
 of the money requisite to finish. However, taking all the debt upon 
 myself, the creditors were willing to stay; and then it was that I took 
 possession of it in my own name ; that is, when the foundation was 
 laid ; and I immediately made my will, fixing my brother and you to 
 succeed me therein. 
 
 “ But it is a poor case, that you and I should be talking thus. In¬ 
 deed, these things ought not to be. It lay in your power to have pre¬ 
 vented all, and yet to have borne testimony to what you call ‘ the truth. 5 
 If you had disliked my sermon, you might have printed another on the 
 same text, and have answered my proofs, without mentioning my name ; 
 This had been fair and friendly. 
 
 (i You rank all the maintainers of Universal Redemption with Socini- 
 ans themselves. Alas 1 my brother, do you not know even this, that 
 the Socinians allow no redemption at all ? That Socinus himself speaks 
 thus, Tota Redemptio nostra per Christum metaphora?* And says 
 expressly, ‘ Christ did not die as a ransom for any, but only as an exam¬ 
 ple tor all mankind?’ How easy were it for me to hit many other palpa¬ 
 ble blots, in that which you call an ‘ answer to my sermon!’ And how 
 above measure contemptible would you then appear to all impartial men, 
 either of sense or learning ? But I spare you; mine hand shall not be 
 upon you: The Lord be judge between me and thee ! The general 
 tenour both of my public and private exhortations, when I touch thereon 
 at all, as even my enemies know if they would testify, is ‘ Spare the 
 young man , even Absalom, for my sakeA ” 
 
 Dr. Whitehead remarks upon this letter also : “ Perhaps, Mr. Wes¬ 
 ley, in consequence of his age and learning, assumed, in this letter, a 
 greater superiority over Mr. Whitefield than was prudent or becoming . 15 
 
 * The whole of our Redemption by Christ is a metaphor. 
 
290 
 
 THE LIFE OF 
 
 No, not between fellow labourers and intimate friends, in a private let¬ 
 ter : And perhaps Dr. W., holding this opinion, ought not to have pub¬ 
 lished it. It was not possible, however, that the controversy could long 
 abate the ardent affection which each had for the other. In the latter 
 end of the following year, Mr. Whitefield wrote to him as follows : “I 
 long to hear from you, and write this, hoping to have an answer. I 
 rejoice to hear the Lord blesses your labours. May you be blessed in 
 bringing souls to Christ more and more ! I believe we shall go on best 
 when we only preach the simple Gospel, and do not interfere with each 
 other’s plan. Our Lord exceedingly blesses us at the Tabernacle. I 
 doubt not but he deals in the same bountiful manner with you. I was 
 at your letter-day* on Monday. Brother Charles has been pleased to 
 come and see me twice. Behold what a happy thing it is for brethren 
 to dwell together in unity! That the whole Christian world may all be¬ 
 come of one heart and one mind; and that we , in particular, though 
 differing in judgment, may be examples of mutual, fervent, undissembled 
 affection, is the hearty prayer of, Reverend and dear Sir, your most 
 affectionate, though most unworthy younger brother in the kingdom and 
 patience of Jesus.”—We see here the true Christian spirit between 
 those who differ only in opinion. 
 
 Mr. Wesley’s answer to this letter, I believe, is lost; but it appears 
 from one Mr. Whitefield wrote to him about a fortnight after, that he 
 had answered it in the same spirit of peace and brotherly love. “ I 
 thank you,” says Mr. Whitefield, “ for your kind answer to my last. 
 Had it come a few hours sooner, I should have read some part of it 
 among our other letters. Dear Sir, who would be troubled with a party 
 spirit ? May our Lord make all his children free from it indeed!” 
 
 From this time, their mutual regard and friendly intercourse suffered 
 no interruption till Mr. Whitefield’s death ; who says, in his last will, 
 written with his own hand about six months before he died, “ I leave a 
 mourning ring to my honoured and dear friends, and disinterested fellow 
 labourers, the Rev. Messrs. John and Charles Wesley, in token of my 
 indissoluble union with them, in heart and Christian affection, notwith¬ 
 standing our difference in judgment about some particular points of doc¬ 
 trine.”!—W hen the news of Mr. W hitefield’s death reached London, 
 Mr. Keen, one of his executors, recollecting he had often said to him, 
 (l If you should die abroad, whom shall we get to preach your funeral 
 sermon ? Must it be your old friend, the Rev. Mr. John Wesley?”— 
 And having constantly received for answer, “ He is the man,” Mr. Keen 
 accordingly waited on Mr. Wesley, and engaged him to preach it; which 
 he did, and bore ample testimony to the undissembled piety, the ardent 
 zeal, and the extensive usefulness, of his much-loved and honoured 
 friend. J 
 
 I cannot give so complete an idea of the earnest desire of Mr. Wes¬ 
 ley to continue his Christian union with Mr. Whitefield as by inserting 
 in his own words the concessions which he made for the accomplish¬ 
 ment of so desirable an end. 
 
 “ Having found for some time,” says he, “ a strong desire to unite 
 with Mr. W hitefield as far as possible, to cut off needless dispute, I wrote 
 down my sentiments, as plain as I could, in the following terms : 
 
 An evening set apart for reading letters concerning the work of God in various parts, 
 f See Robert’s Life of Whitefield, p. 256. t Ibid. p. 230. Mr. Whitefield died in Sept. 1770, 
 
THE REV. JOHN WESLEY. 
 
 291 
 
 “There are three points in debate—1. Unconditional election. 2. 
 Irresistible grace. 3. Final perseverance. 
 
 44 With regard to the first, unconditional election, I believe, 
 
 44 That God, before the foundation of the world, did unconditionally 
 elect certain persons to do certain works, as St. Paul to preach the 
 Gospel: 
 
 44 That he has unconditionally elected some nations to receive peculiar 
 privileges, the Jewish nation in particular: 
 
 44 That he has unconditionally elected some nations to hear the Gos¬ 
 pel, as England and Scotland now, and many others in past ages : 
 
 “ That he has unconditionally elected some persons to many peculiar 
 advantages, both with regard to temporal and spiritual things : 
 
 44 And I do not deny, (though I cannot prove it is so,) 
 
 44 That he has unconditionally elected some persons, thus eminently 
 styled * the elect,’ to eternal glory. 
 
 44 But I cannot believe, 
 
 44 That all those who are not thus elected to glory, must perish ever¬ 
 lastingly : Or, 
 
 44 That there is one soul on earth who has not, nor ever had, a possi¬ 
 bility of escaping eternal damnation. 
 
 “ With regard to the second, irresistible grace, I believe, 
 
 44 That the grace which brings faith, and thereby salvation iijto the 
 soul, is irresistible at that moment. 
 
 44 That most believers may remember some time when God did irre • 
 sistibly convince them of sin : 
 
 44 That most believers do, at some other times, find God irresistibly 
 acting upon their souls : 
 
 44 Yet I believe, that the grace of God, both before and after those 
 moments, may be, and hath been, resisted : And 
 
 44 That, in general, it does not act irresistibly , but we may comply 
 therewith, or may not. 
 
 44 And I do not deny, 
 
 44 That in those eminently styled 4 the elect,’ (if such there be,) the 
 grace of God is so far irresistible , that they cannot but believe, and be 
 finally saved. 
 
 44 But I cannot believe, 
 
 44 That all those must be damned, in whom it does not thus irresisti¬ 
 bly work: Or, 
 
 44 That there is one soul on earth who has not, and never had, any 
 other grace than such as does, in fact, increase his damnation, and was 
 designed of God so to do. 
 
 “ With regard to the third, final perseverance, I believe, 
 
 “ That there is a state attainable in this life, from which a man cannot 
 finally fall: 
 
 44 That he has attained this who is, according to St. Paul’s account, 
 c a nevj creature that is, who can say, 4 Old things are passed away ; 
 all things ’ in me 4 are become new. 1 
 
 44 And I do not deny, 
 
 44 That all those eminently styled 4 the elect,’ will infallibly persevere 
 to the end.” 
 
292 
 
 THE LIFE OF 
 
 Mr. Wesley told me, that, at the time he wrote this , he believed, (with 
 Macarius, a writer of the fourth century,) that all who are perfected in 
 love, 1 John iv, were thus elect. But he afterwards doubted of this.— 
 I believe all that can be safely held on the doctrine of the Divine Pre¬ 
 destination, is contained in these propositions ; so rare a talent had Mr. 
 Wesley of speaking much in few words ! 
 
 As the people who placed themselves under his care daily increased, 
 he was involved in a considerable difficulty: Either he must confine his 
 labours to those whom he could visit constantly or within a short space 
 of time, or endeavour to procure some other assistance for them. It 
 seems, at first, he had some hopes that the Ministers of the respective 
 parishes would watch over those who were lately turned from the error 
 of their ways. In this, however, he was disappointed, which induced 
 him to try other methods ; and, at last, drew forth that defence of him¬ 
 self, which he makes in the third part of his “ Farther Appeal to Men 
 of Reason and Religion.” 
 
 “ It pleased God,” says Mr. Wesley, “ by two or three Ministers of 
 the Church of England, to call many sinners to repentance; who, in 
 several parts, were undeniably turned from a course of sin to a course 
 of holiness. 
 
 11 The Ministers of the places where this was done ought to have 
 received those Ministers with open arms ; and to have taken those per¬ 
 sons who had just begun to serve God, into their particular care; watch¬ 
 ing over them in tender love, lest they should fall back into the snare of 
 the devil. 
 
 “ Instead of this, the greater part spoke of those Ministers, as if the 
 devil, not God, had sent them. Some repelled them from the Lord’s 
 Table; others stirred up the people against them, representing them, 
 even in their public discourses, as fellows not fit to live ; Papists , here¬ 
 tics , traitors; conspirators against their King and country. 
 
 “ And how did they watch over the sinners lately reformed ? Even 
 as a leopard watcheth over his prey. They drove some of them from 
 the Lord’s Table; to which, till now, they had no desire to approach. 
 They preached all manner of evil concerning them, openly cursing them 
 in the name of the Lord. They turned many out of their work, persua¬ 
 ded others to do so too, and harassed them in all manner of ways. 
 
 “ The event was, that some were wearied out, and so turned back to 
 the vomit again : And then these good pastors gloried over them, and 
 endeavoured to shake others by their example. 
 
 “ When the Ministers, by whom God had helped them before, came 
 again to those places, great part of their work was to begin again, if it 
 could be begun again ; but the relapsers were often so hardened in sin, 
 that no impression could be made upon them. 
 
 “ What could they do in case of so extreme necessity, where so many 
 souls lay at stake ? 
 
 “No Clergyman would assist at all. The expedient that remained 
 was, to find some one among themselves who was upright of heart, hnd 
 of sound judgment in the things of God ; and to desire him to meet the 
 rest as often as he could, in order to confirm them, as he was able, in 
 the ways of God, either by reading to them, or by prayer, or by exhort¬ 
 ation.” 
 
THE REV. JOHN WESLEY. 
 
 293 
 
 With this view, Mr. Wesley had formerly appointed Mr. Cennick to 
 reside at Kingswood. But the want of an assistant of this kind was 
 particularly felt in London. The Society in that city had recently and 
 deeply experienced the mischievous effects of that instruction which is 
 not according to the oracles of God : And, therefore, when he was about 
 to leave London for a season, he appointed one whom he judged to be 
 strong in faith, and of an exemplary conversation, to meet the Society 
 at the usual times, to pray with them, and give them such advice as 
 might be needful. This was Mr. Maxfield, one of the first-fruits of his 
 ministry at Bristol. This young man, being fervent in spirit, and mighty 
 in the Scriptures , greatly profited the people. They crowded to hear 
 him ; and, by the increase of their number, as well as by their earnest 
 and deep attention, they insensibly led him to go farther than he had at 
 first designed. He began to preach , and the Lord so blessed the word, 
 that many were not only deeply awakened, and brought to repentance, 
 but were also made happy in a consciousness of pardon. The Scripture 
 marks of true conversion,—inward peace, and power to walk in all holi¬ 
 ness,—evinced the work to be of God. 
 
 Some, however, were offended at this irregularity , as it was termed. 
 A complaint was made in form to Mr. Wesley, and he hastened to Lon¬ 
 don, in order to put a stop to it. His mother then lived in his house, 
 adjoining to the Foundery. When he arrived, she perceived that his 
 countenance was expressive of dissatisfaction, and inquired the cause. 
 “ Thomas Maxfield,” said he, abruptly, “ has turned Preacher, I find.” 
 She looked attentively at him, and replied, “ John, you know what my 
 sentiments have been. You cannot suspect me of favouring readily any 
 thing of this kind. But take care what you do with respect to that young 
 man, for he is as surely called of God to preach, as you are. Examine 
 what have been the fruits of his preaching, and hear him also yourself.” 
 He did so. His prejudice bowed before the force of truth, and he could 
 only say, “ It is the Lord: Let him do what seemeth to him good.” 
 
 In other places also, the same assistance was afforded. It appears, 
 indeed, from what he has said at various times, that he only submitted 
 with reluctance to it. His High Church principles stood in his way. 
 But such effects were produced, that he frequently found himself in the 
 predicament of Peter; who, being questioned in a matter somewhat 
 similar, could only relate the fact, and say “ What was /, that / could 
 withstand God ?” 
 
 But the Lord was about to show him still greater things than these. 
 An honest man, a mason, of Birstal in Yorkshire, whose name was John 
 Nelson, coming up to London to work at his trade, heard that word 
 which he found to be the “ power of God unto salvation.” Nelson had 
 full business in London and large wages. But, from the time of his 
 finding peace with God, it was continually on his mind, that he^must 
 return to his native place. He did so, about Christmas in the year 1740. 
 His relations and acquaintance soon began to inquire, “ What he thought 
 of this new faith ? And whether he believed there was any such thing, 
 as a man’s knowing that his sins were forgiven?” John told them 
 point-blank, “ that this new faith, as they called it, was the old faith of 
 the Gospel; and that he himself was as sure his sins were forgiven, as 
 he could be of the shining of the sun.” This was soon noised abroad 5 
 and more and more came to inquire concerning these strange things. 
 Vol. I. 38 
 
294 
 
 THE LIFE OF 
 
 Some put him upon the proof of the great truths, which such inquiries 
 naturally led him to mention. And thus he was brought unawares to 
 quote, explain, compare, and enforce, several parts of Scripture. This 
 he did at first, sitting in his house, till the company increased, so that 
 the house could not contain them. Then he stood at the door, which 
 he was commonly obliged to do in the evening, as soon as he came from 
 work. God immediately set his seal to what was spoken ; and several 
 believed, and therefore declared, that God was merciful also to their 
 unrighteousness, and had forgiven all their sins. 
 
 Here was a Preacher and a large congregation, many of whom were 
 happy partakers of the faith of the Gospel, raised up without the direct 
 interference of Mr. Wesley. He therefore, now fully acquiesced in the 
 order of God , and rejoiced that the thoughts of God ivere not as his , 
 confined thoughts. His mind was enlarged with the love of God and 
 man ; and he determined more firmly than ever to spend and be spent, 
 for the glory of his name. Nelson’s Journal was afterwards published, 
 and is now extant: And it is hard to say which is most to be admired,—• 
 the strength of his understanding, unassisted by human learning ;—his 
 zeal for the salvation of souls ;—or the injuries and oppressions which 
 he suffered from those who “ knew not what spirit they were o/.” 
 
 Mr. Wesley visited this good man at his earnest request, and from 
 that time laboured much in Yorkshire. In no part of England has reli¬ 
 gion taken a deeper root, or had a wider spread, than in this favoured 
 county. The people, who are numerous, are also industrious, and, in 
 general, fully employed. They have learnt to be “ diligent in business , 
 and fervent in spirit, serving the Lord .” Not only in all the capital towns 
 but in all the villages also, numerous Societies were formed ; and Chris¬ 
 tian fellowship, till then unknown, has given to religion a stability and 
 a beauty, which can hardly be conceived by those who know it not. 
 
 After Mr. Wesley had separated from the Moravians, some who had 
 been his friends, left him, and became more closely united to that peo¬ 
 ple ; and even his brother Charles was, at this time, wavering. On this 
 occasion, Mr. Wesley sent him the following letter, dated London, April 
 21, 1741 : “ I am settling,” says he,“ the regular method of visiting the 
 sick here : Eight or ten have offered themselves for the work, who are 
 likely to have full employment; for more and more are taken ill every 
 day. Our Lord will thoroughly purge his floor. 
 
 “I rejoice in your speaking your mind freely. O let our love be 
 without dissimulation.—I am not clear that brother Maxfield should not 
 expound at Greyhound-lane ; nor can I, as yet, do without him. Our 
 clergymen have increased full as much as the laymen ; and that the 
 Moravians are other than laymen, I know not. 
 
 “ As yet I dare, in no wise, join with the Moravians ;—1. Because 
 their whole scheme is mystical, not Scriptural, —refined, in every point 
 above what is written, immeasurably beyond the plain doctrines of the 
 Gospel. 2. Because there is darkness and closeness in all their beha¬ 
 viour, and guile in almost all their words. 3. Because they not only do 
 not practise, but utterly despise and deny self-denial and the daily cross. 
 4. Because they, upon principle, conform to the world, in wearing gold 
 or costly apparel. 5. Because they extend Christian liberty in this and 
 in many other respects, beyond what is warranted by holy writ. 6. Be¬ 
 cause they are, by no means, zealous of good works : or, at least, only 
 
THE REV. JOHN WESLEY. 
 
 295 
 
 to their own people. And, lastly, because they make inward religion 
 swallow up outward in general. For these reasons chiefly I will rather, 
 God being my helper, stand quite alone, than join with them : I mean, 
 till I have full assurance that they will spread none of these errors among 
 the little flock committed to my charge. 
 
 “ O ! my brother, my soul is grieved for you : The poison is in you : 
 Fair words have stolen away your heart. ‘ No English man or woman 
 is like the Moravians !’ So the matter is come to a fair issue. Five of 
 us did still stand together, a few months since; but two are gone to the 
 right hand, (Hutchins and Cennick,) and two more to the left, (Mr. Hall 
 and you.) Lord, if it be thy Gospel which I preach, arise and maintain 
 thine own cause !”—It was well for the Reformation that Melancthon 
 had Luther with him, to correct the softness of his spirit. 
 
 Mr. Maxfield was now regularly employed in the work. He was 
 remarkably useful, and excited the astonishment of those who heard 
 him. The late Countess Dowager of Huntingdon was, at this time 
 and for many years after, exceedingly attached to Mr. Wesley, and very 
 frequently wrote to him. She heard Mr. Maxfield expound, and in a 
 letter to Mr. Wesley, speaks thus of him : “ I never mentioned to you 
 that I have seen Maxfield. He is one of the greatest instances of 
 God’s peculiar favour that I know. He has raised from the stones, 
 one to sit among the princes of his people. He is my astonishment. 
 How is God’s power shown in weakness! You can have no idea what 
 an attachment I have to him. He is highly favoured of the Lord. The 
 first time I made him expound, expecting little from him, I sat over 
 against him, and thought what a power of God must be with him, to 
 make me give any attention to him. But before he had gone over one 
 fifth part, any one that had seen me would have thought I had been 
 made of wood or stone, so quite immoveable I both felt and looked. 
 His power in prayer is very extraordinary. To deal plainly, I could 
 either talk or write for an hour about him.—The society goes on well 
 here. Live assured of the most faithful and sincere friendship of your 
 unworthy sister in Christ Jesus.” 
 
 Mr. Wesley’s letter to his brother Charles, seems to have thoroughly 
 roused him. Accordingly on August 16th, having shaken off his depres¬ 
 sion, he entered fully on the Itinerant plan. He rode to Wickham, and 
 being denied the church, would have preached in a private house; but 
 Mr. Bowers having been there preaching in the streets, had raised great 
 opposition, and effectually shut the door against him. The next day he 
 went to Oxford, and the day following reached Evesham. After being 
 here two or three days, he wrote to his brother as follows : 
 
 “ Dear Brother, —We left the brethren at Oxford much edified, 
 and two gowns-men thoroughly awakened. On Saturday afternoon 
 God brought us hither : Mr. Seward being from home, there was no 
 admission for us, his wife being an opposer, and having refused to see 
 Mr. Whitefield before me. At seven in the evening Mr. Seward found 
 us at the inn, and took us home. At eight I expounded in the school 
 room, which holds about two hundred persons. On Sunday morning I 
 preached from George Whitefield’s pulpit, the wall , on, ‘ Repent ye, and 
 believe the Gospel The notice being short, we had only a few hun¬ 
 dreds, but such as those described in the Morning Lesson, * These ivere 
 
THE LIFE OF 
 
 2m 
 
 more noble than those of Thessalonica, in that they received the word 
 with all readiness of mind.’ In the evening I showed, to near two 
 thousand hearers, their Saviour in the good Samaritan. Once more 
 God strengthened me at nine, to open the new Covenant, at the school-* 
 house, which was crowded with deeply attentive sinners.” 
 
 He goes on. “August 20th, I spoke from Acts ii, 37, to two or 
 three hundred market people, and soldiers, all as orderly and decent as 
 could be desired. I now heard that the mayor had come down on Sun¬ 
 day, to take a view of us. Soon after an officer struck a countryman 
 in the face without any provocation. A serious woman besought the 
 poor man, not to resist evil, as the other only wanted to make a riot. 
 He took patiently several repeated blows, telling the officer, he might 
 beat him as long as he pleased.* 
 
 “ To-day Mr. Seward’s cousin told us of a young lady, who was here 
 on a visit, and had been deeply affected on Sunday night under the word, 
 seeing and feeling her need of the Physician, and earnestly desired me 
 to pray for her. After dinner I spoke with her. She burst into tears, 
 and told us she had come hither thoughtless, dead in pleasures and sin, 
 and fully resolved against ever being a Methodist: That she was first 
 alarmed about her own state, by seeing us so happy and full of love; 
 had gone to the society, but was not thoroughly awakened to a know¬ 
 ledge of herself, till the word came home to her soul: That all the fol¬ 
 lowing night she had been in an agony of distress; could not pray, 
 could not bear our singing, nor have any rest in her spirit. We betook 
 ourselves to prayer for. her; she received forgiveness and triumphed in 
 the Lord her God. 
 
 “ August 23d.—By ten last night, we reached Gloucester, through 
 many dangers and difficulties. In mounting my horse I fell over him, 
 and sprained my hand ; riding in the dark I bruised my foot; we lost 
 our way as often as we could; there were only two horses between 
 three of us : When we had got to Gloucester, we were turned back 
 from a friend’s house, on account of his wife’s sickness ; and my voice 
 and strength were quite gone. To-day they are in some measure 
 restored. At night I with difficulty got into the crowded Society, where 
 l preached the Law and the Gospel, which they received with all readi¬ 
 ness. Three clergymen were present. Some without attempted to 
 make a disturbance, but in vain. 
 
 “ August 25th.—Before I went into the streets and highways, I sent, 
 according to my custom, to borrow the use of the church. The minis¬ 
 ter, being one of the better disposed, sent back a civil message; ‘ that 
 he would be glad to drink a glass of wine with me, but durst not lend 
 me his pulpit for fifty guineas.’ Mr. Whitefield,f however, durst lend 
 me his field, which did just as well. For near an hour and a half, God 
 gave me voice and strength to exhort about two thousand sinners to 
 repent and believe the Gospel. Being invited to Painswick, I waited 
 upon the Lord, and renewed my strength. We found near a thousand 
 persons gathered in the street. I discoursed from, ‘ God was in Christ 
 reconciling the world unto himself? I besought them earnestly to be 
 reconciled, and the rebels seemed inclined to lay down their arms. A 
 young Presbyterian teacher cleaved to us.” 
 
 * This was very wrong, he ought to suffer patiently, but not to encourage the evil. 
 
 •' Brother of the Rev. Mr. George Whitefield. 
 
THE REV. JOHN WESLEY* 
 
 297 
 
 On returning to Gloucester, Mr. C. Wesley received an invitation 
 from F. Drummond ; he dined with her, and several of the friends; 
 particularly he mentions—“ Josiah Martin, a spiritual man,” says he, 
 « as far as I can discern. My heart was enlarged, and knit to them in 
 love.” Going in the evening to preach in the field, Mrs. Kirkman, an 
 old and intimate acquaintance, whose son had been with him and his 
 brother at Oxford, put herself in his way ; and addressed him, with, 
 “ What, Mr. Wesley, is it you 1 see ? Is it possible that you, who can 
 preach at Christ-Church, St. Mary's, &c, should come hither after a 
 mob!” He gave her a short answer, and went to his mob, or to put it 
 in the phrase of the Pharisees, to ‘ this people who know not the law and 
 are accursed Thousands heard him gladly, while he explained the 
 blessings and privileges of the Gospel, and exhorted all to come to 
 Christ as lost sinners, that they might enjoy them The more ignorant 
 and wicked the common people were at this time, the greater were the 
 charity and kindness of those, who in the face of all dangers, endea¬ 
 voured to instruct them in their duty to God and man, and by this means 
 reform their manners. 
 
 At this period, the education of the labouring poor was almost wholly 
 neglected. The public discourses of the regular clergy had no influ¬ 
 ence upon this class of people. Many of them never went to church, 
 and most of those who did, neither understood, nor felt themselves 
 interested in what the preachers delivered from the pulpit. “ Darkness 
 covered the land , and gross darkness the people.” Nor was there any 
 prospect of doing them good except by some extraordinary method of 
 proceeding, as their ignorance and vicious habits placed them beyond 
 the reach of any salutary influence from the ordinary means of improve¬ 
 ment appointed by the government. 
 
 Dr. Whitehead observes, 41 Viewing Itinerant preaching in this 
 light, we see its importance, and must acknowledge that the authors of 
 it deserve great praise : especially as they introduced it by their own 
 example, under great difficulties and hardships. Their prospects in life, 
 from their learning, their abilities, and their rank in society, were all 
 sacrificed to the plan of Itinerancy. They had every thing to lose by 
 it; reputation, health, and the esteem of their friends; and nothing in 
 this world to gain, but great bodily fatigue, ill usage from the mob, and 
 general contempt: And as only three persons united together at first in 
 the plan, they could not expect to form any extensive or permanent esta¬ 
 blishment. It is very evident from their writings, that these three servants 
 of God did not look forward to any distant consequences of their pro¬ 
 ceedings : They contented themselves with doing as much good as 
 possible in the way which opened before them ; and they truly laboured 
 also for their own continuance in the faith, knowing that unfaithfulness 
 to their calling would impair, and in the issue destroy it.” 
 
 Mr. C. Wesley pursued his plan, and on the 26th of August, 1739, 
 was at Painswick. The Minister was so obliging as to lend him his 
 pulpit. But the church would not hold the people; it was supposed 
 there were two thousand persons in the churchyard He therefore 
 stood at a window, which was taken down, and preached to the congre¬ 
 gation within the walls, and without. They listened with eager atten¬ 
 tion, while he explained, “ God so loved the ivorld that he gave his only 
 begotten Son ,” &c. 
 
298 
 
 THE LIFE OF 
 
 “ In the afternoon,*’ says he, “ I preached again to a Kennington 
 congregation. It was the most beautiful sight I ever beheld. The 
 people filled the gradually rising area, which was shut up on three sides 
 by a vast hill. On the top and bottom of this hill, was a great row of 
 trees. In this Amphitheatre the people stood deeply attentive, while I 
 called upon them in Christ’s words, * Come unto me, all ye that labour 
 and are heavy laden, and I will give you rest. 1 The tears of many testi¬ 
 fied, that they were ready to enter into that rest. It was with* difficulty we 
 made our way through this most loving people, and returned amidst their 
 prayers and blessings to Ebly, where I expounded the Second Lesson 
 for two hours.” 
 
 A good old Baptist had invited Mr. C. Wesley to preach at Stanley, 
 in his way to Bristol. Accordingly, on the 27th, he rode thither through 
 the rain, and preached to about a thousand attentive hearers : They 
 were so much affected by the sermon, that he appointed them to meet 
 him again in the evening. We see with pleasure, that many persons 
 among the various denominations of Dissenters showed a friendly 
 disposition, and countenanced his proceedings. They discovered a 
 stronger attachment to the essential doctrines of the Gospel, than to 
 the peculiarities of their several opinions and modes of worship. The 
 Dissenters in general, however, kept at a distance, being afraid for the 
 Dissenting'interest. 
 
 Mr. C. Wesley arrived in Bristol August 28th ; and his brother 
 having set out for London, on the 31st he entered on his ministiy at 
 Weaver’s Hall. “ I began,” says he, “ by expounding Isaiah with great 
 freedom. They were melted into tears all around, and again when the 
 bands met to keep the Church-fast. We were all of one heart and of 
 one mind, I forgot the contradiction wherewith they grieved my soul 
 in London, and could not forbear saying, ‘ It is good for me to be 
 here. 1 ” 
 
 September 4th, He preached again at Kingswood to some thousands, 
 colliers chiefly, and held out the promises from Isaiah xxxv : “ The wil¬ 
 derness and the solitary place shall be glad for them; and the desert 
 shall rejoice and blossom as the rose. 11 He adds, “ I triumphed in the 
 mercy of God to these poor outcasts, (for 1 he hath called them a people 
 who were not a people, 1 ) and in the accomplishment of that Scripture, 
 
 £ Then the eyes of the blind shall be opened, and the ears of the deaf shall 
 be unstopped ; then shall the lame man leap as an hart, and the tongue 
 of the dumb sing ; for in the wilderness shall waters break out, and 
 streams in the desert. 1 How gladly do the poor receive the Gospel! 
 We hardly knew how to part.” 
 
 September 5th, Mr. C. Wesley says, “ I was much discouraged by 
 a discovery of the disorderly walking of some, who have given the adver¬ 
 sary occasion, to blaspheme. I am a poor creature upon such occasions, 
 being soon cast down. Yet I went and talked to them, and God filled 
 me with such love to their souls, as I have not known before. They 
 could not stand before it. Some trembled exceedingly ; the others gave 
 us great cause to hope for them.” 
 
 September 11th, He rode with two friends to Bradford, near Bath, 
 and preached to about a thousand persons, who seemed deeply affect¬ 
 ed. On the 15th he says, “ Having been provoked to speak unadvi 
 sedly with my lips, I preached on the Bowling-Green in great weak- 
 
THE REV. JOHN WESLEY. 
 
 299 
 
 ness,* on 4 Lazarus , come forth /’ I was surprised that any good should be 
 done. But God quickens others by those who are dead themselves. A 
 man came to me and declared he had now received the Spirit oflife ; and 
 so did a woman at the same time, which she openly declared at Weaver’s 
 Hall. We had great power among us while I displayed the believer’s 
 privileges from the eighth chapter of the Epistle to the Romans.—On 
 the 16th, I met between thirty and forty colliers, with their wives, at 
 Mr. Willis’s, and administered the sacrament to them; but found no com¬ 
 fort myself, in that or any other ordinance. I always find strength for the 
 work of the ministry ; but when my work is over, my bodily and spirit¬ 
 ual strength both leave me. I can pray for others, not for myself. 
 God, by me, strengthens the weak hands, and confirms the feeble 
 knees ; yet am I as a man in whom is no strength. I am weary and 
 faint in my mind, continually longing to be discharged.”—Soon after, 
 however, he found power to pray for himself, and confessed it was good 
 for him to be in desertion. He was greatly strengthened and comforted 5 
 by opening his Bible on Isaiah liv, 7, 8: “ For a small moment have 1 
 forsaken thee; but with great mercies will 1 gather thee. In a little 
 wrath I hid my face from thee for a moment; but with everlasting kind - 
 ness will I have mercy on thee, saith the Lord thy Redeemer .” He saw 
 the rod, and submitted to the correction. 
 
 The Lord encouraged him also by Sarah Pearce declaring, that “ she 
 first received comfort on hearing me explain the fifth chapter of the Ro¬ 
 mans. She had the witness of her own spirit, that all the marks I men¬ 
 tioned were upon her ; and the Spirit of God, with his testimony, put it 
 beyond the possibility of a doubt. Some of her words were— ‘I was 
 extremely bigoted against my brethren the Dissenters, but am now en¬ 
 larged towards them and all mankind, in an inexpressible manner. I do 
 not depend upon a start of comfort, but find it increase ever since it 
 began. I perceive a great change in myself, and expect a greater. I 
 feel a divine attraction in my soul to heavenly things. I was once so 
 afraid of death that I durst not sleep, but now I do not fear it at all. I 
 desire nothing on earth : I fear nothing but sin. God suffers me to be 
 strongly tempted ; but I know, where he gives faith he will try it.’—See 
 here the true assurance of faith ! How consistent! An humble, not 
 doubting faith : A filial, not servile, fear of offending. I desire not such 
 an assurance as blots out these Scriptures, ‘ Be not high-minded , but 
 fear: Work out your salvation with fear and trembling ,’ &c. God keep 
 me in constant fear, lest that, by any means, when I have preached to 
 others, I myself should be a castaway. 
 
 “ I spoke plainly to the women-bands of their unadvisedness, their 
 want of love, and not bearing one another’s burdens. We found an 
 immediate effect. Some were convinced they had thought too highly 
 of themselves ; and that their first love, like their first joy, was only a 
 foretaste of that temper which continually rules in a new heart.” They 
 had not been attentive to that command, “ Go on to perfection .” 
 
 Though there had been no riots, nor any open persecution of the Me¬ 
 thodists in Bristol, yet many individuals suffered considerably. u Every 
 
 * Men in general would think, that, where there was so much boldness, there would be 
 little tenderness of conscience. We see the contrary. Indeed, tenderness of conscience 
 was at the bottom of the whole work. They feared to grieve the Holy Spirit of God by 
 giving way to the fear of man. 
 
300 
 
 THE LIFE OF 
 
 Sunday,” says Mr. C. Wesley, “ damnation is denounced by some of 
 the clergy against all who hear us ; for we are Papists, Jesuits, sedu¬ 
 cers, and bringers-in of the Pretender. The clergy murmur aloud at 
 the number of communicants, and threaten to repel them. Yet will not 
 the world bear that we should talk of persecution : No ; for the world 
 now is Christian ! and the offence of the cross has ceased. Alas ! what 
 would they do farther ? Some lose their bread; some their habitations: 
 One suffers stripes, another confinement; yet we must not call this per¬ 
 secution ! Doubtless, they will find some other name for it, when they 
 shall think they do God service by killing us. It is always the lamb 
 that troubles the water.” 
 
 October 8th, Mr. C. Wesley preached at the Brick-yard. A Mr. Wil¬ 
 liams, from Kidderminster, who had written to him some time before to 
 go down thither, was present, and much edified and strengthened by the 
 sermon. 44 I know not,” says Mr. C. Wesley, 44 of what denomination 
 he is, nor is it material; for he has the mind which was in Christ.” 
 
 Mr. C. Wesley’s sermon, when last at Bradford, had been misunder¬ 
 stood or misrepresented. It was reported that he was a high Calvinist, 
 and great pains had been taken to represent him as such. His brother, 
 Mr. John Wesley, coming to Bristol this evening, it was the opinion of 
 both that he ought to preach again at Bradford, and declare his sentiments 
 openly on this point. The next day, October the 9th, they went to Brad¬ 
 ford, where Mr. Charles Wesley preached to a congregation of about 
 two thousand people. Mr. John Wesley prayed first, when Mr. Charles 
 began abruptly, 44 If God be for us, who can be against us ? He that 
 spared not his own Son, but delivered him up for us all, hoiv shall he 
 not with him also freely give us all things /” He spake with great bold¬ 
 ness and freedom for an hour and a half, holding forth Christ a Saviour 
 for all men. He flattered himself that he had done so much injury to 
 Satan’s kingdom, by beating down sin, that he says, 44 I believe he will 
 no more slander me with being a Predestinarian. 
 
 44 October 15th, I waited, with my brother, on a Minister about bap¬ 
 tizing some of his parishioners. He complained heavily of the multi¬ 
 tudes of our communicants, who came to his church, and produced the 
 Canon against strangers. He could not admit as a reason for their 
 coming to his church, that they had no sacrament at their own. I offer¬ 
 ed my assistance to lessen his trouble, but he declined it. He told us, 
 there w ere hundreds of new communicants last Sunday. We bless God 
 for this cause of offence, and pray it may never be removed. 
 
 44 October 19th, I read part of Mr. Law on Regeneration to our 
 Society. How promising the beginning, and how lame the conclusion! 
 Christianity, he rightly tells us, is a recovery of the Divine image ; and 
 a Christian is a fallen spirit restored and re-instated in Paradise; a 
 living mirror of Father, Son, and Holy Ghost. After this, he supposes 
 it possible for him to be insensible of such a change ; to be happy and 
 holy, translated into Eden, renewed in the likeness of God, and not to 
 know it. Nay, we are not to expect, nor bid others expect, any such 
 consciousness, if we listen to him. What wretched inconsistency!”— 
 If a man knows it not, how can he manifest the fruits of such a renewal? 
 
 When Mr. Wesley baptized adults, professing faith in Christ, he chose 
 to do it by trine immersion, if the persons would submit to it, judging this 
 
THE REV. JOHN WESLEY. 
 
 301 
 
 to be the Apostolic method of baptizing.* October 26th, he says, “ I 
 baptized Mr. Wiggington in the river, by Baptist-Mills, and went on 
 my way rejoicing to French-Hay.—October 27th, I took occasion to 
 show the degeneracy of our modern Pharisees. Their predecessors 
 fasted twice a week; but they maintain their character for holiness at 
 a cheaper rate. In reverence for the Church, some keep their public 
 day on Friday: None regard it, though enjoined as a Fast. Their 
 neglect is equally notorious in regard to prayer and the Sacrament. 
 And yet these men cry out, ‘ The Church, The Church !’ when 
 they themselves will not hear the Church, but despise her authority, 
 trample upon her orders, teach contrary to her Articles and Homilies, 
 and break her Canons, even every man of those who of late pretend to 
 enforce their observance. 
 
 “ October 13th, I wrote to the Bishop of Bristol as follows : 
 
 “ My Lord, —Several persons have applied to me for Baptism.f It 
 has pleased God to make me instrumental in their conversion. This 
 has given them such a prejudice for me, that they desire to be received 
 into the Church by my ministry. They choose likewise to be baptized 
 by immersion, and have engaged me to give your Lordship notice, as 
 the Church requires.” 
 
 “ November 2d, I received a summons from Oxford, to respond in 
 Divinity Disputations ; which, together with other concurrent providen 
 ces, is a plain call to that place.”—His brother met him there. They 
 left Oxford on the 15th of November, and, taking Bristol in their way, 
 they arrived at Tiverton on the 21st, a few days after the funeral of their 
 brother Samuel. Having preached at Exeter during their short stay in 
 these parts, they, returned to Bristol on the 28th of the same month. 
 
 March 14th, 1740, Mr. C. Wesley visited Gloucester, in company 
 with Thomas Maxfield, who travelled with him most part of this year. 
 The next day he went to Benge worth, in hopes of seeing his old friend, 
 Mr. Benjamin Seward. But here he met with a disappointment. Mr. 
 Seward had been ill of a fever. His relations, taking advantage of his 
 situation, had intercepted all his letters : They called his fever madness ; 
 and now, when he was recovering, placed his servants over him, to 
 prevent any Methodist from coming to him. His brother, Mr. Henry 
 Seward, came to Mr. C. Wesley, and gave him plenty of abuse, calling 
 him scoundrel, rascal, pickpocket, &c. Mr. Wesley made little reply, 
 but ordered notice to be given, that he would preach next day, March 
 16th, at the usual place, which was near Mr. Seward’s house. The 
 brother came to him, to dissuade him from attempting it, telling him 
 that four constables were ordered to apprehend him, if he came near 
 his brother’s wall. Mr. C. Wesley, however, was not to be deterred 
 from his purpose by such threatenings ; and, when the time of preach¬ 
 ing drew near, walked forward towards the place. In his way thither, 
 a Mayor’s officer met him, and desired he would go with him to the 
 Mayor. Mr. C. Wesley answered, that he would first wait on his Lord, 
 and then on the Mayor, whom he reverenced for the sake of his office. 
 
 * The Apostolic mode varied, according to circumstances. This is clear from the Acts 
 of the Apostles. 
 
 f He mentioned the names of seven persons. 
 
 Tol. L 39 
 
3Q2 
 
 THE LIFE OF 
 
 Mr. H. Seward now met him with threatening and revilings’. Mr. C. 
 Wesley began singing, “ Shall I for fear of feeble man,” &c. This 
 enraged Mr. Henry, who ran about raving like a madman, and quickly 
 got some fellows, fit for his purpose. These laid hold on Mr. C. Wes¬ 
 ley, who asked, by what authority they did it? Where was their warrant? 
 Let them show that, and he would save them the trouble of using vio¬ 
 lence.—They said they had no warrant, but he should not preach there; 
 and dragged him away amidst the cries of the people. Mr. Henry 
 Seward cried out, “ Take him away, and duck him!” “I broke out,” 
 says Mr. C. Wesley, “ into singing, with Thomas Maxfield, and suffer¬ 
 ed them to carry me whither they pleased. At the bridge in the lane 
 they left me. Then I stood out of the Liberty of the Corporation, and 
 gave out, 
 
 Angel of God, whate’er betide, 
 
 Thy summons I obey! &c. 
 
 Some hundreds followed whom they could not hinder from hearing me, 
 on, 4 If God be for us, who Gan be against us V Never did I feel so much 
 what I spoke, and the word did not return empty. 
 
 44 I then waited on Mr. Majmr, the poor sincere ones following me, 
 trembling. He was a little warm at my not coming before. I gave him 
 the reason, and added, that I knew of no law of God or man which I 
 had transgressed ; but, if there was any such law, I desired no favour. 
 He said, he should not have denied me leave to preach, even in his own 
 yard ; but Mr. H. Seward and the apothecary had assured him, it would 
 quite cast his brother down again. I answered, it would tend to restore 
 him. Here a clergyman spoke much—and nothing. As far as I could 
 pick out his meaning, he grumbled that Mr. Whitefield had spoken 
 against the clergy in his Journal. I told him, if he were a carnal, worldly- 
 minded clergyman, I also might do what he would call railing, I might 
 warn God’s people to beware of false prophets . I did not say, because 
 I did not know, that he was one of those shepherds who fed themselves, 
 not their flock ; but if he was, I was sorry for him, and must leave that 
 sentence of Chrysostom with him, 4 Hell is paved with the skulls of 
 Christian Priests.’ I turned from him, and asked the Mayor, whether 
 lie approved of the treatment I had met with ? He said, By no means; 
 and if I complained, he would bind the men over to answer it at the ses¬ 
 sions. I told him, I did not complain, neither would I prosecute them, 
 as they well knew. I assured him, that I waited on him, not from inte¬ 
 rest, for I wanted nothing ; not from fear, for I had done no wrong ; but 
 from true respect, and to show him that I believed, 4 the powers that be, 
 are ordained of God.’ ” 
 
 March 17th, Mr. C. Wesley preached again, when a troop poured in 
 upon him and the quiet congregation, and made much disturbance. 44 1 
 enjoyed,” says he, 44 a sweet calm within, even while I preached the 
 Gospel with much contention. These slighter conflicts must fit me for 
 greater.” The next day, before preaching, he received a message from 
 the minister, informing him, that, if he did not immediately quit the town, 
 Mr. H. Seward could easily raise a mob, and then he must look to him¬ 
 self. Mr. Canning, and others of his friends, dissuaded him from going 
 to the Society; for his enemies were determined to do him a mischief, 
 which they thought he should avoid, by going out of the way for awhile. 
 But Mr. C. Wesley was not intimidated by threatenings. He adds, 44 1 
 
THE REV. JOHN WESLEY* 
 
 £03 
 
 went and set upon the opposers. I bid them to rejoice and glory, for 
 now they had terrified me; I was really afraid to leave Evesham: I 
 durst no more do it, than forsake my Captain, or deny my Master, while 
 any one of them opened his mouth against the truth. No man an¬ 
 swered a word, or offered to disturb me in my following exhortation. 
 I received great comfort from those words in the first lesson, 4 Then the 
 men of the city said unto Joash , bring out thy son , that he may die± 
 because he hath cast down the altar of Baal. And Joash said unto all 
 that stood against him , Will ye plead for Baal ? If he be a god , let him 
 plead for himself because one hath cast down his altar. 1 In the after¬ 
 noon, there was none to plead for him, or to molest me in the work of 
 God, while I showed God’s method of saving souls: 4 For he maketh 
 sore and bindeth up ; he woundeth and his hand maketh whole. 1 The 
 tears that were shed gave comfortable evidence that I had not laboured 
 in vain.” 
 
 Mr. C. Wesley went from hence to Westcot, Idbury, and Oxford, 
 where he laboured with his usual success. He then returned to Eves¬ 
 ham, saw his friend Mr. Benjamin Seward, and preached without 
 molestation.—April 3d, he arrived in London, and preached at the 
 Foundery, on, 44 The kingdom of God is not meat and drink , but right¬ 
 eousness , peace , and joy in the Holy Ghost. 11 He observes, 44 My heart 
 was enlarged in prayer for the Infant Society.” 
 
 May 2d, Mr. C. Wesley received the following letter : 
 
 44 My Reverend Father in Christ,—I first received the gift of 
 faith after I had seen myself a lost sinner, bound with a thousand chains, 
 and dropping into helh Then I heard his voice, 4 Be of good cheer 9 
 thy sins are forgiven thee. 1 I saw the Son of God loved me, and gave 
 himself for me. I thought I saw him at the right hand of the Father, 
 making intercession for me. I went on in great joy for four months. 
 Then pride crept in, and I thought the work was finished, when it was 
 but just begun. There I rested, and, in a little time, fell into doubts 
 and fears, whether my sins were really forgiven me, till I plunged my¬ 
 self into the depth of misery. I could not pray, neither had I any 
 desire to do it, or to read the Word. Then did I see my own evil heart, 
 and feel my helplessness, so that I could not so much as think a good 
 thought. My love was turned into hatred, passion, envy, &c. I felt a 
 thousand hells my due, and cried out in bitter anguish of Spirit, 4 Save , 
 Lord , or I perish. 1 In my last extremity, I saw my Saviour full of 
 grace and truth for me, and heard his voice again, whispering, 4 Peace , 
 be still. 1 My peace returned, and greater sweetness of love than I ever 
 knew before. Now my joy is calm and solid,—my heart drawn out to 
 the Lord continually. I know that my Redeemer liveth for me : He 
 is my strength and my rock, and will carry on his work in my soul to 
 the day of redemption. Dear Sir, I have spoken the state of my heart 
 as before the Lord. I beg your prayers, that I may go on from strength 
 to strength, from conquering to conquer, till death is swallowed up in 
 victory. G. Murray.” 
 
 I shall have occasion to note this letter, and the writer of it, hereafter. 
 
 May 8th, Howell Harris being in town, Mr. C. Wesley observes: 
 il He declared bis experience before the Society. O what a flame was 
 
3Q4 
 
 THE LIFE OF 
 
 kindled ! No man speaks in my hearing as this man speaketh. What 
 a nursing father God has sent us ! He has, indeed, learned of the good 
 Shepherd to carry the lambs in his bosom. Such love, such power, 
 such simplicity, was irresistible.” At this meeting, Howell Harris invi¬ 
 ted all lost sinners, justified, or not justified, to the Lord’s Table. “ I 
 would not,” said he, “forten thousand worlds, be the man who should 
 keep any from it. There I first found him myself: That is the place 
 of meeting.” “ He went on,” adds Mr. Wesley, “ in the power of the 
 Most High. God called forth his witnesses : Several declared they 
 had found Christ in the ordinances.”—The -doctrine newly broached 
 was, that no person had a right to come who was not justified: A 
 Pharisaic and mischievous refinement! Notone of those to whom our 
 Lord administered it, was justified in the Christian sense of that w ord. 
 To be “ justified by his blood” (Romans v, 9,) was one of those things 
 of God , which our Lord told them “ they were not yet able to bear” 
 John xvi, 12—44. They could only be taught it by the Holy Ghost, 
 who thus “ glorified the Son.” 
 
 June 17th, Mr. Wesley says, “ We had an extraordinary meeting of 
 the Society, increased from eighteen to three hundred. I took my leave 
 of them with hearty prayer.’’ The next day he set out for Bristol, 
 where he arrived on the 21st, having called at Oxford on his way thither. 
 “ My first greeting at Kingswood,” says he, “ was by a daughter of 
 one of our colliers. In the evening was at the Malt-Room, and ad¬ 
 dressed myself to those in the wilderness. 0 what simplicity is in this 
 child-like people! A spirit of contrition and love ran through them* 
 Here the seed has fallen upon good ground. 
 
 “ Sunday, June 22d, I went [again] to learn Christ among our col¬ 
 liers, and drank into their spirit. We rejoiced for the consolation. O 
 that some of our London brethren would but come to school to Kings¬ 
 wood ! These are what they of London pretend to be. God knows 
 their poverty; but they are rich, and daily entering into his rest. They 
 do not hold it necessary to deny weak faith, in order to get strong. 
 Their souls truly wait upon God in his ordinances. Ye many masters, 
 come learn Christ of these outcasts ; for know, that except ye be con¬ 
 verted , and become like these little children , ye cannot enter into the 
 kingdom of heaven. I met several of those whom I had baptized, and 
 found them growing in grace. 
 
 “ June 30. I now spent a week at Oxford to little purpose, but that 
 of obedience to man, for the Lord’s sake. In the Hall, I read my two 
 Lectures on the cxxxth Psalm, preaching repentance towards God 
 and faith in Christ Jesus. But learned Gallio cared for none of these 
 things.” 
 
 July 16th.—Being returned to Bristol, he observes, “ While I was 
 meeting the Bands, my mouth was opened to reprove, rebuke, and ex¬ 
 hort, in words not my own. All trembled before the presence of God. 
 I’was forced to cut off a rotten member: but felt such love and pity at 
 the time, as humbled me into the dust. It was, as if one criminal was 
 executing another. We betook ourselves to fervent prayer for him, and 
 the Society. The spirit of prayer was poured out upon us, and we 
 returned to the Lord, with weeping and mourning.”—See here the true 
 Apostolical Spirit of Church Discipline. 
 
 Many of the colliers, who had been abandoned to every kind of wick- 
 
THE REV. JOHN WESLEY. 
 
 305 
 
 edness, even to a proverb, were now become pious, and zealous for the 
 things of God. A great number of these, at this time, came to the 
 churches in Bristol on the Lord’s day, for the benefit of the sacrament. 
 But most of the Bristol ministers repelled them from the table, because 
 they did not belong to their parishes. Setting religion aside, common 
 humanity would have taught them to rejoice in so remarkable a reform¬ 
 ation among these wretched people. But these watchmen of Israel 
 did not choose to have any increase of trouble. Can we wonder that 
 the Methodists had such great success in preaching the Gospel to the 
 middling and lower orders of the people, when such as these had in 
 that day the care of most of the parishes in England? The case is 
 now, thank God, greatly altered. 
 
 “ July 27.—I heard a miserable sermon,” says Mr. C. Wesley, “at 
 Temple-Church, recommending religion as the most likely way to raise 
 a fortune. After sermon, proclamation was made, that all should de¬ 
 part who were not of the parish. While the shepherd was driving away 
 the lambs, I staid, suspecting nothing, till the clerk came to me and 
 said, ‘ Mr. Beacher bids you go away, for he will not give you the 
 sacrament.’ I went to the vestry door, and mildly desired Mr. Beacher 
 to admit me. He asked, ‘ Are you of this parish V I answered, Sir, 
 you see that I am a clergyman. Then dropping his first pretence, he 
 charged me with rebellion, in expounding the Scripture without author¬ 
 ity ; and said in express words, ‘ I repel you from the sacrament.’ I 
 replied, I cite you to answer this, before Jesus Christ, at the day of 
 judgment. This enraged him above measure ; he called out, ‘ Here , take 
 away this man. 1 The constables had been ordered to attend, I suppose, 
 lest the colliers should take the sacrament by force! but I saved them 
 the trouble of taking away 4 this man ,’ and quietly retired.”—These 
 things are but poor evidences, that the Bristol ministers were at that 
 time the true successors of the apostles ! 
 
 In August, Mr. C. Wesley had a very dangerous fever. It was 
 reported, and published in the papers, that he was dead. Upon his 
 recovery, he observes, “ I found myself after this gracious visitation, 
 more desirous and able to pray; more afraid of sin; more earnestly 
 longing for deliverance, and the fulness of Christian salvation.”—Soon 
 afterwards two or three of the Society died, in the triumph of faith, and 
 full assurance of hope ; which strengthened the hands and comforted 
 the hearts of those who were left behind. 
 
 September 22d, Mr. C. Wesley was informed that the colliers had 
 risen ;* and riding out from Bristol, he met about a thousand of them 
 at Lawrence-Hill. The occasion of their rising was, the dearness of 
 corn. He went up to an eminence, and began to talk to them. Many 
 seemed inclined to go back with him to the school, which some of the 
 most desperate perceiving, they rushed violently upon the others, beat¬ 
 ing, tearing, and driving them every way from Mr. C. Wesley. He 
 adds, 44 I rode up to a ruffian, who was striking one of our colliers,j* 
 and prayed him rather to strike me. He answered, 4 No, not for all 
 the world,’ and was quite overcome. I turned upon another, who struck 
 my horse, and he also sunk into a lamb. Wherever I turned, Satan’s 
 cause lost ground, so that they were obliged to make one general 
 
 * A common thing in that day among that lawless people, f He means a collier, who 
 was in the Methodist Society. 
 
30b' 
 
 i'tii} LIFE OF 
 
 assault, and the violent colliers forced the quiet ones into the town. \ 
 seized one of the tallest, and earnestly besought him to follow me: 
 
 4 Yes/ he said, ‘ that he would, all the world over.’ I pressed about 
 six into Christ’s service. We met several parties, and stopped and 
 exhorted them to follow us: and gleaning some from every company, 
 we increased as we marched on, singing to the school. From one till 
 three o’clock, we spent in prayer, that evil might be prevented, and the 
 lion chained. Then news was brought us, that the colliers were return¬ 
 ed in peace. They had walked quietly into the city, without sticks or 
 the least violence. A few of the better sort of them went to the mayor, 
 and told their grievance ; then they all returned as they came, without 
 noise or disturbance. All who saw it were amazed. Nothing could 
 more clearly have shown the change wrought among them, than this 
 conduct on such an occasion. 
 
 “ I found afterwards, that all our colliers to a man, had been forced 
 away. Having learned of Christ not to resist evil, they went a mile 
 with those who compelled them,* rather than free themselves by vio¬ 
 lence. One man the rioters dragged out of his sickbed, and threw 
 into the Fish Ponds. Near twenty of Mr. Willis’s men they had pre¬ 
 vailed on, by threatening to fill up their pits, and bury them alive, if 
 they did not come up and bear them company.”| 
 
 November 6th.—He set out for Wales. Here, vain disputings and 
 jangJings about absolute predestination, had done much harm in several 
 societies; even Howell Harris, embracing this doctrine, had been 
 greatly estranged from his friend. Any doctrine comes poorly recom¬ 
 mended to us, when it almost uniformly diminishes Christian love and 
 friendship. That the diminution of Christian love was on the part of 
 H. Harris, is evident from the following letter, which Mr. Wesley sent 
 him from Cardiff, on the 10th of November. 
 
 “ My Dearest Friend and Brother, —In the name of Jesus 
 Christ, I beseech you, if you have his glory and the good of souls at 
 heart, to come immediately to meet me here. I trust we shall never 
 be two, in time or eternity. 0! my brother, I am grieved that Satan 
 should get a moment’s advantage over us; and am ready to lay my 
 neck under your feet for Christ’s sake. If your heart be as my heart, 
 hasten, in the name of our dear Lord, to your second self.”—This letter 
 shows a mmd susceptible of the strongest attachments of friendship, 
 and does Mr. C. Wesley great honour. Howell Harris, however, did 
 not come to him till the 18th, when he was at Lantrissant, and preparing 
 to leave Wales. Mr. C. Wesley adds, “ All misunderstanding vanished 
 at the sight of each other, and our hearts were knit together as at the 
 beginning. Before the Society met, several persons were with me, 
 desiring that as I had now got him, I would reprove him openly. Some 
 wanted me to preach against lay-preaching; some against predestina¬ 
 tion, &;c. In my discourse, a gentleman, who had come thither on 
 purpose, interrupted me by desiring I would now speak to Mr. Harris, 
 since I was sent for to disprove his errors. I quashed all farther impor¬ 
 tunity by declaring, ‘ I am unwilling to speak of my brother Harris, 
 
 * Mathew v, 41. 
 
 f This was a common practice among these ungodly men. At those risings, they suffer¬ 
 ed none to stay at home. Whether they would act or not, they must go with them. 
 
THE REV. JOHN WESLEY. 
 
 SOY 
 
 because when I begin, I know not where to leave off, and should say 
 so much good of him, as some of you could not bear.’ ” 
 
 During the sermon on the following Sunday, while Mr. C. Wesley 
 was describing the state of the Pharisee, a physician of the place found 
 himself hurt, and got up and walked out of the church. On the Tues¬ 
 day following, being unusually heated with wine, and urged on by a 
 company of players determined on mischief, he came to the house 
 where the people were assembled, to demand satisfaction for the injury 
 he supposed that he had received. He struck Mr. C. Wesley and seve¬ 
 ral of the women with his cane, and raged like a madman, till the men 
 forced him out of the room, and shut the door. Soon after, it was 
 broken open by a justice of the peace, and the bailiff, or head magis¬ 
 trate. “ The latter began expostulating with me,” says Mr. Wesley, 
 “upon the affront offered the Doctor. He said, as it was a public injury, 
 I ought to make him a public satisfaction. I answered, Mr. Bailiff, I 
 honour you for your office sake; but were you, or his Majesty King 
 George, among my hearers, I should tell you both, that you are by 
 nature sinners, or children of wrath , even as others. In the church 
 while preaching, I have no superior but God, and shall not ask man 
 leave to tell him of his sins. As a ruler, it is your duty to be “ a terror 
 to evil doers , but a praise to them, that do ivell.” Upon thus speaking 
 to him, he became exceedingly civil, assured me of his good-will, and 
 that he had come to prevent me from being insulted, and no one should 
 touch a hair of my head. 
 
 “ While we were talking, the Doctor made another attempt to break 
 in and get at me, but the two justices and others, with much trouble, 
 got him away ; and we continued our triumph in the name of the Lord 
 our God. The shout of a King was among us. We sang unconcerned, 
 though the players had beset the house, were armed, and threatened to 
 burn it. The ground of their quarrel with me was, that the preaching of 
 the Gospel had starved them. We prayed and sang with great tranquillity 
 till one in the morning; then I lay down till three. I rose again and 
 was scarcely got into the room, [where he was to preach at five,] when 
 they discovered a player just by me, who had stolen in unobserved. 
 They seized him, and F. Farley wrested a sword from him. There 
 was no need of drawing it, for the point and blade were stript of the 
 scabbard, about a hand’s breadth. Great was our rejoicing within, and 
 the uproar of the players without. My female advisers were by no 
 means for my venturing out, but wished me to defer my journey. I 
 preferred Mr. Wells’s advice, of going with him through the midst of our 
 enemies. We called on the poor creature they had secured. On sight 
 of me he cried out, “ Indeed, Mr. Wesley, I did not intend to do you 
 any harm.” That, I answered, was best known to God and his own 
 heart; but I told him that my principle was to return good for evil, and 
 therefore desired he might be released; and witii Mr. Well: walked 
 down to the water-side, no man forbidding me.”—The next day, No¬ 
 vember the 20th, he arrived safe in Bristol. 
 
 He goes on. “ November 30th, I gave the sacrament to our sister 
 Taylor, dying in triumph. Here is another witness to the truth of the 
 Gospel we preach. Commend me to a religion, upon which I can trust 
 my soul while entering into eternity. 
 
SOS 
 
 THE LIFE OF 
 
 “December 2d, I preached on the threefold office of Christ, at 
 Kings wood, and never with greater power. It constrained even the 
 Separatists (the Calvinists) to own, that God was with us of a truth. I 
 rode back in a glorious storm of thunder, lightning, and rain ; my spirit 
 rejoicing in hope of the glory of God. He opened my mouth again in 
 the Society, and I spoke in much grief, of our desolate mother, the 
 Church of England. My heart yearns towards her, when I think upon 
 her ruins ; and it pitieth me to see her in the dust. 
 
 “ December 5th, I was much refreshed in spirit among some of my 
 friends the Quakers, by a writer of theirs, who strongly insists on the 
 perfect death unto sin, and life unto righteousness, which every Chris¬ 
 tian experiences. Death must precede life, and condemnation justifica¬ 
 tion. This he as clearly teaches as any of our first Reformers.” 
 
 December 24th, Mr. C. Wesley set out, with Thomas Maxfield, for 
 London, where they arrived the next day. On the 27th, he says, “ Six 
 or seven hundred of us met from eleven o’clock till one, to praise God 
 with the voice of joy and thanksgiving. He hath done great things 
 for us already; but we shall see greater things than these.—I dined at 
 the house of a Dissenter, who was armed cap-a-pee with her faith of 
 adherence, brimful of the Five Points, and going on to the perfection 
 described in Romans the Seventh ! On the 28th, I earnestly warned the 
 Bands not to fancy they had new hearts before they had seen the deceit¬ 
 fulness of the old; not to think they would ever be above the necessity 
 of prayer ; not to yield for one moment to the spirit of judging. Mr. 
 Aspernal told me strange things, and 1 fear true, of some new creatures 
 of their own making, who have been caught in gross lies.” 
 
 April 4th, 1741. Mr. C. Wesley set out for Bristol, and arrived there 
 in safety the next day.—April 7th, he says, “ I prayed by one, supposed 
 to be at the point of death. He rejoiced to meet the king of terrors ; 
 and appeared so sweetly resigned, so ready for the Bridegroom, that I 
 longed to change places with him.—April 11th, Found a dying sinner 
 rejoicing in God her Saviour. At sight of me, she cried out, ‘ O how 
 loving is God to me ! But he is loving to every man; he loves every 
 soul as well * as he loves mine.’ Many like words she uttered in 
 triumphant faith, and witnessed in death the universal love of Jesus 
 Christ.—April 12th, To-day he called forth another of his dying wit¬ 
 nesses. The young woman, whom, at my last visit, I left in utter 
 despair, this morning broke out into the following expressions : ‘ I see, 
 I see it now, that Jesus Christ died for me ; and for all the world.’ 
 Some of her words to me were, 4 Death stares me in the face, but I 
 fear him not, he cannot hurt me:’ And again, ‘ Death may shake his 
 dart in vain; God is love, pure love, love to every man !’ The next I 
 saw, was our brother S-. 
 
 With joyful eyes, and looks Divine, 
 
 Smiling and pleased in death. 
 
 April 13th, I gave the sacrament to the Bands of Kingswood, not of 
 Bristol; in obedience, as I told them, to the Church of England, which 
 requires a weekly sacrament at every Cathedral. But as they had it 
 not there, and as, on this particular Sunday, they were refused it, at 
 Temple-Church, (I myself, with many of them, having been repelled,) 
 
 * Not so well; but as really. The Lord certainly loves believers as he does not love 
 those who will not have him. to rule over them . 
 
THE REV. JOHN WESLEY. 
 
 3*09 
 
 I therefore administered it to them in our school; and had we wanted 
 a house, would justify doing it in the midst of the wood. I strongly 
 urged the duty of receiving it, as often as they could be admitted to the 
 Churches. Such a sacrament I never was present at before. We 
 received the sure pledges of our Saviour’s dying love ; and were filled 
 with all joy and peace in believing.”—This, it seems, was the begin¬ 
 ning of the practice of administering the sacrament at Kingswood : But 
 only by Clergymen. 
 
 “ April 20th, Returning from Baptist-Mills, I heard that our sister 
 Richardson had finished her course.* My soul was filled with strong 
 consolation, and struggled, as it were, to go out after her, as heaven¬ 
 ward endeavouring. Jesus, my time is in thy hand : Only let me follow 
 her, as she has followed Thee ! The voice of joy and thanksgiving wa^s 
 in the congregation, while I spake of her death. 
 
 “ April 22d.—I hastened to the joyful funeral. The New Room 
 was crowded within and without. I spake largely of her whose faith 
 they might safely follow. Great was my glorying and rejoicing over 
 her. She, being dead, yet spake in words of faith and love, which 
 ought to be had in remembrance. We were, in a measure, partakers 
 of her joy, ‘ a joy unspeakable and full of glory .’ The whole society 
 followed her to the grave, through all the city. Satan raged exceedingly 
 in his children, who threw dirt and stones at us. After the burial, we 
 joined in the following, hymn, 
 
 Come let us, who in Christ believe, 
 
 With Saints and Angels join, &c. 
 
 “ May 1st.—I visited a sister dying in the Lord : Then two others, 
 one mourning after, the other rejoicing in, God her Saviour. I was now 
 informed that another of our sisters, E. Smith, is gone home in triumph. 
 She witnessed a good confession of the universal Saviour, and gave up 
 her spirit with these words, ‘1 go to my heavenly Father !’ 
 
 “ May 4.—I rejoiced over our sister Hooper. The outward man 
 decayeth, but the inner man is renewed. For one whole night, she 
 had wrestled with all the powers of darkness ; but having done all, she 
 stood unshaken. From henceforth she was kept in perfect peace, and 
 that wicked one touched her not.—I saw her again in great bodily 
 weakness, but strong in the Lord, and in the power of his might. I 
 spoke with her physician, who said he had little hope of her recovery; 
 * Only,’ added he, 6 she has no dread upon her spirits, which is generally 
 the worst symptom. Most people die for fear of dying; but I never 
 met with such people as yours. They are none of them afraid of death; 
 but calm, and patient, and resigned to the last.’—He had said to her, 
 4 Madam, be not cast down.’—She answered, smiling, 4 Sir, I shall nevor 
 be cast down.’ 
 
 “ May 6th.—Found our sister Hooper just at the haven. She ex¬ 
 pressed, while able to speak, her fulness of confidence and love ; and 
 her desire to be with Christ. At my next visit, I saw her in the last 
 conflict. The angel of death was come, and there were but a few mo¬ 
 ments between her and a blessed eternity. We poured out our souls 
 to God, for her, her children, ourselves, the church and ministers, and for 
 all mankind. My soul was tenderly affected for her sufferings, but the 
 jpy swallowed up the sorrow. How much then did her consolations 
 * He wrote a fine hymn upon her death.—See the Func^l Hymns- 
 
 Vol, I. 40 
 
§10 
 
 TfiE LIFE OF 1 
 
 abound! The servants of Christ, comparatively speaking , suffer no= 
 thing. I asked her, whether she was not in great pain 1 1 Yes,’ she 
 answered, ‘ but in greater joy. I would not be without either.’—-But 
 do you not prefer life or death ?—She replied, ‘ All is alike to me ; let 
 Christ choose, I have no will of my own.’—Her spirit ascended to God, 
 and we kneeled down and gave God thanks from the ground of our heart. 
 Then we had recourse to the book of comfort, and found it written, 
 4 Let us therefore labour to enter into that rest :’ Even so, come, 
 Lord Jesus ! and give us an inheritance among all them that are sanc¬ 
 tified. 
 
 “ May 8th.—We solemnized her funeral,* and rejoiced over her 
 with singing. A great multitude attended her to the grave. There we 
 sang another hymn of triumph. I found myself pressed in spirit to 
 speak to those who contradicted and blasphemed. While I reasoned 
 on death and judgment to come, many trembled ; one woman cried out 
 in horrible agony. We returned to the room, and continued our solemn 
 rejoicings, all desiring to be dissolved and to be with Christ.” 
 
 O how much it is to be lamented, that such a man should ever 
 have preferred rest! That he should ever have ceased going about 
 doing good. 
 
 “ May 31st.—Throughout this day, I found my strength increase 
 with my labour. I read, in the society, my account of Hannah Rich¬ 
 ardson.! She, being dead, yet spake so powerfully to our hearts, that 
 my voice was lost in the sorrowful sighing of such as be in captivity. 
 To several, God showed himself the God of consolation ; particularly 
 to two young Welshmen, whom his providence sent hither from Caermar- 
 then. They had heard most dreadful stories of us, Jlrminians , Free- 
 willerSj Perfectionists , Papists; which all vanished like smoke, when 
 they came to hear with their own ears. God applied to their hearts the 
 word of his power. I took them to mjr lodgings, and stocked them 
 with books ; then sent them away, recommended to the grace of God, 
 which bringeth salvation to all men. 
 
 “ June 16th.—I preached in Kingswood, on the dreadful word, 
 4 Sell All,’ [that is, Do , and use , all things for God.~\ How has 
 the Devil baffled those teachers, who, for fear of setting men upon 
 works, forbear urging this first universal duty ! If enforcing, Christ’s 
 words be to preach works, I hope I shall preach works as long as 
 I live.” 
 
 July 11th. Mr. C. Wesley preached five times this day; once at 
 Bristol, twice at Kingswood, again at a place called Sawford, and at 
 Bath. He observes, “ Satan took it ill to be attacked in his head¬ 
 quarters, that Sodom of our land, Bath. He raged horribly in his 
 children. They went out, and came back again, and mocked, and at 
 last roared, as if each man’s name had been Legion. The sincere 
 were melted into tears, and strong desires of salvation.”—It is pleasing 
 to reflect on the change which has taken place in Bath, since the time 
 of which Mr. C. Wesley is here speaking. God has raised up many 
 faithful witnesses of his truth, both among the Methodists, and other 
 denominations, who have been ornaments to the Christian profession; 
 and at present the Gospel is preached there without molestation. 
 
 * This was a very early interment; but I suppose the state of the body made it neces¬ 
 sary. 
 
 f This account was printed. See Mr. John Wesley’s Works, vol. xiii, page 213. 
 
THE REV. JOHN WESLEY. 
 
 tm 
 
 July 13th. He set out for Cardiff, and on the 15th rode on with Mr. 
 Wells, Mr. Hodges, and others, to Fonmon-Castle. Mr. C. Wesley 
 adds, “ Mr. Jones, who had sent for me, received me very courteously. 
 He civilly apologized for the first question, which he asked me as a 
 magistrate : ‘ Whether I was a Papist ? or, whether I was a member of 
 the Established Church of England 1 He was fully satisfied with my 
 answers; and I found we were cotemporaries at the same college. 
 After dinner he sent to Porthkerry, where, at his desire, Mr. Richards 
 the minister lent me his pulpit. I preached on 4 God so loved the world? 
 &c. Never hath he given me more convincing words. The flock, and 
 their shepherd, were deeply affected. After sermon, Mr. Richards 
 begged my pardon, for having believed the strange reports circulated 
 concerning me. God had now spoken the contrary to his heart, and to 
 the hearts of his people. I yielded to Mr. Jones’s importunity, and 
 agreed to delay my return to Bristol, that I might preach here once 
 more, and spend a night at the Castle.” 
 
 July 17th. Mr. C. Wesley met Mr. and Mrs. Jones at Mr. Rich- 
 ards’s, where he again preached, and in the evening went to the Castle. 
 He adds, “ We ate our bread with gladness and singleness of heart, and 
 at seven o’clock I preached to some hundreds in the court-yard. My 
 three brethren, the Rev. Messrs. Richards, Wells, and Hodges, stood 
 in the midst of the people, and kneeled on the ground in prayer, and 
 cried after the Son of David. He breathed into our souls strong 
 desires. O! that he may confirm, increase, and satisfy them. The 
 voice of thanksgiving was heard in this place. Before and after supper, 
 we sang and blessed God with joyful lips. They in the parlour, and 
 kitchen, were continually honouring Him, by offering up praise. I 
 thought it looked like the house of faithful Abraham. The next day, 
 July 18th, I took sweet counsel with Mr. Jones alone. The seed is 
 sown in his heart, and, I trust, will bring forth fruit unto perfection. 
 His wife joined us, and I commended them to the grace of God in 
 earnest prayer, and then went on my way rejoicing.” 
 
 Mr. C. Wesley now returned to Bristol; and on August the 3d, he 
 preached a funeral sermon for Mrs. Peacock, who died in the Lord 
 most triumphantly. He observes, “ She was always praising God for¬ 
 giving her such patience. All her desires were unto the Lord, and 
 she continued calling upon him, in all the confidence of love, till he 
 received her into his more immediate presence. At the sight of her 
 coffin, my soul was moved within me, and struggled as a bird to break 
 its cage. Some relief I found in tears ; but still was so overpowered, 
 that, unless God had abated the vehemence of my desires, I could have 
 had no utterance. The whole congregation partook with me in the 
 blessedness of mourning.” 
 
 His feelings were generally very strong. I have seen him thus 
 moved, when preaching to the condemned malefactors in Newgate, a 
 year or two before he died. 
 
 August 6th.—Coming to pray by a poor Welsh woman, she began 
 with me, 4 Blessed be God that ever 1 heard you ! Jesus, my Jesus, 
 has heard me on a bed of sickness. He is in my heart; He is my 
 strength; none shall pluck me out of his hands. I cannot leave him, 
 and he will not leave me. 0 ! do not let me ask for death, if thou 
 wouldst have me live. I know thou canst keep me. If thou wouWst 
 
312 
 
 THE LIFE OF 
 
 have me live, let me live humbly with thee ail my days.’—I sat and heard 
 her sing the new song, till even my hard heart was melted. She glo¬ 
 rified the Saviour of the world, who would have all men to be saved. 4 1 
 know it,’ said she, 4 he would not have one sinner lost. Believe, and 
 he will give you all that which he has given me.’—Surely this was the 
 true Gospel of God our Saviour !” 
 
 On the 24th of this month Mr. C. Wesley, in company with F. Far¬ 
 ley, paid another visit to his friends in Wales, and again in September, 
 staying only a few days each time. Mr. Jones, of Fonmon-Castle, 
 accompanied him in his return from the last visit; being desirous of 
 seeing the wonderful effects of the Gospel among the wild and ignorant 
 colliers of Kingswood. Thither Mr. C. Wesley took him on the 20th 
 of September, and says, “ It was a glorious time at the Society, where 
 God called forth his witnesses. Our guest was filled with consolation, 
 and acknowledged that God was with us of a truth. I met the Bands, 
 and strongly urged them to press towards the mark. I read them a 
 letter full of threatenings to take our house by violence. We laughed 
 our enemies to scorn : Faith saw 4 the mountain full of horsemen and 
 chariots of fire. 1 Our brother from Wales was compelled to bear his 
 testimony, and declare before all what God had done for his soul. He 
 warned us to prepare for the storm, which would surely fall upon us, if 
 the work went on. His artless words were greatly blessed to us all; 
 and our hearts were bowed and warmed by the spirit of love, as the 
 heart of one man. 
 
 44 September 22d.—Mr. Jones wished to take me to some of his great 
 friends in the city, particularly a counsellor, about the threatened seizure 
 of our school. I feared nothing but trusting to an ana of flesh : Our 
 safety is, to be still. However, at his importunity, I went with him a 
 little way, then turned back, and at last agreed to go with him to Justice 
 C—-r, the most forward of our adversaries. He received us courte¬ 
 ously. I said, I came to wait upon him in respect to his office, having 
 heard his name mentioned among some who were offended at the good 
 we did to the poor colliers ; that I should be sorry to give any just cause 
 of complaint, and was willing to know if any had been made ; that many 
 idle reports were spread, as if he should countenance the violence of 
 
 those who had seized the house of Mr. C-, and now threatened to 
 
 take away the colliers’ school. He said it would make a good work- 
 house.—I caught hold of the expression, and replied, It is a workhouse 
 already.— 4 Ay,’ said he, 4 but what work is done there V —I answered, 
 We Work the works of God, which man cannot hinder.— 4 But you 
 occasion the increase of the poor.’—Sir, you are misinformed; the 
 reverse of that is true. None of our Society is chargeable to you; 
 even those who were so before they heard us, are not so now ; the men 
 who spent all their wages at the alehouse now never go there at all, but 
 keep their money to maintain their families, and have to give to those 
 who want.* Notorious swearers have now only the praises of God in 
 their mouths. The good done among them is indisputable ; our worst 
 enemies cannot deny it. No one who hears us continues either to 
 
 * When the weekly subscription of a penny was first proposed to the colliers, they were 
 fimazed at the smallness of the sum required. One of them cried out, “ A penny a week! 
 I ’ll give twenty shillings.” He had that sum at home, which he knew not what to do with, 
 •and wished to give it all. They have learned from the gospel the right use of money, tn 
 tlfe great comfort of themselves and others. 
 
THE REV. JOHN WESLEY. 
 
 313 
 
 swear or drink. 4 If I thought so,’ he hastily replied, (in eodem Into 
 hmsitans,*) 4 I would come and hear you myself.’ I desired he would ; 
 and said, the grace of God was as sufficient for him as for our colliers, 
 and who knew but he might be converted among us 1 
 
 “ I gave him to understand that Mr. Jones was in the commission 
 of the peace, who then asked him on what pretence they had seized 
 
 Mr. C-’s house ? He utterly denied having had any hand in it, and 
 
 said he should not at all concern himself 4 For if what you do, you 
 do for gain, you have your reward : If for the sake of God, he will 
 recompense you. I am of Gamaliel’s mind, if this counsel or work be 
 of men, it will come to nought, but if it be of God’—I proceeded, Ye 
 cannot overthrow it , lest haply ye be found to fight against God : Follow 
 therefore Gamaliel’s advice : Take heed to yourselves , refrain from 
 these men , and let them alone. He seemed determined so to do, and 
 thus, through the blessing of God, we parted friends. 
 
 44 In the way home I admired the Hand which directs all our paths. 
 In the evening, at Bristol, we found, under the word, that there is none 
 like unto the God of Jeshurun. It was a time of sweet refreshment. 
 Just when I had done, my brother came in from London, as if sent on 
 purpose to be comforted together with us.f He exhorted and prayed 
 with the congregation for another half hour. Then we went to our 
 friend Yigor’s ; and, for an hour or two longer, our souls were satisfied 
 as with marrow and fatness, while we praised God with joyful lips. 
 Mr. C. Wesley wrote a beautiful Elegy on the death of Mr. Jones. It 
 is printed in his Sacred Poems. 
 
 CHAPTER IY. 
 
 PROGRESS OF RELIGION—CURIOUS QUERIES CONCERNING THE ME¬ 
 THODISTS-ESTABLISHMENT OF THE METHODIST DISCIPLINE—- 
 
 DEATH OF MRS. WESLEY-INTERESTING LETTER, ILLUSTRATIVE OF 
 
 HER CHARACTER. 
 
 While Mr. C. Wesley thus laboured, Mr. J. Wesley proceeded 
 northward to Nottingham, where he preached at the market-place to an 
 immense multitude of people. On his return to London, he read over in 
 the way Luther’s Comment on the Epistle to the Galatians. He passes 
 a severe sentence on Luther, for decrying Reason, right or wrong, as 
 an enemy to the Gospel of Christ; and for speaking blasphemously 
 of Good Works and the Law of God. Dr. Whitehead observes, 44 The 
 severity of this sentence, perhaps, arose from a misconception of the 
 scope and design of Luther’s words.”—That Luther sometimes spake 
 incautiously, and even rashly, we may readily admit, and that his words 
 on such occasions, may be easily understood in a sense he did not 
 intend : which was probably the case in the passages to which Mr. 
 Wesley refers. 44 But,” he observes, 44 some allowance is to be made 
 for Luther’s situation, who had to contend against what might be truly 
 
 * As if sticking in the same mud.— Terence. 
 
 f This exactly accords with Mr. John Wesley’s printed Journal. See his Works, vok 
 xxviii, page 5. 
 
314 
 
 THE LIFE OF 
 
 called, the Christian world.”— And Mr. Wesley made that allow- 
 ance : See his sermon on Salvation by Faith before the University, 
 Luther certainly leaned , at least, to Antinomianism at one period of his 
 life, like other excellent men, who have awaked from the Pharisaic 
 delusion. 
 
 June 18, 1741.—Being at Oxford, Mr. Wesley inquired concerning 
 the exercises previous to the degree of Bachelor in Divinity. And 
 though he, certainly, was well qualified to pass through the various gra¬ 
 dations of academical honours, yet he soon laid aside the thought of 
 proceeding farther in them. Having visited London, he was again at 
 Oxford in the beginning of July; and, on the 6th, being in the College- 
 library, “ I took down,” says he, “ by mistake, the Works of Episco- 
 pius ; which opening on an account of the Synod of Dort, I believed it 
 might be useful to read it through. But what a scene is here disclosed ? 
 What a pity it is that the holy Synod of Trent, and that of Dort, did not 
 sit at the same time ! nearly allied as they were, not only as to the purity 
 of doctrine , which each of them established, but also as to the spirit 
 wherewith they acted,—if the latter did not exceed!”—Perhaps this may 
 by some be thought too severe. That excellent man, Episcopius, would 
 not be considered an unexceptionable judge, had not his account of that 
 Ecclesiastical Convention received ample confirmation from the official 
 despatches to the British Ambassador at the Hague, which were trans¬ 
 mitted from Dort, generally twice a week, by two violent Calvinists,—- 
 the famous John Hales, of Eton, and Walter Balcanqual; the latter of 
 whom afterwards became more moderate in his sentiments ; and the 
 other, an avowed Arminian, and consequently a great sufferer under the 
 Commonwealth. Nothing, therefore, can excuse the violent spirit dis¬ 
 played by that Synod, in its treatment of the cited persons and of the 
 more moderate of its own members, and also in the ecclesiastical Ca¬ 
 nons which it wished to impose upon the Protestant part of Christendom. 
 The succeeding Remonstrants, indeed, degenerated from the evangeli¬ 
 cal faith of Arminius : Not a few of them leaned to Pelagianism. This, 
 however, was not the way to overthrow Calvinism: But the work of God , 
 since that time, has so illustrated his word , as to enable Evangelical 
 Truth to stand without such props. 
 
 July 15th, Mr. Wesley reached Bristol, and tells us, he came just in 
 season : “ For,” says he, “ a spirit of enthusiasm was breaking in upon 
 many, who charged their own imaginations on the word of God , and that, 
 not written , but impressed on their hearts. If these impressions be 
 received as the rule of action, instead of the written word , I know 
 nothing so wicked or absurd but we may fall into, and that without 
 remedy.”—We have here full and satisfactory evidence, that Mr. Wes¬ 
 ley paid no regard to impressions or inward feelings, if they did not 
 accord with the written word, by which alone we must judge of them. 
 His belief on this subject was plainly this: 1. Without experience of 
 present salvation from our sins, the Gospel has no saving influence on 
 our hearts. 2. Such experience can have no existence w ithout inward 
 feeling ; that is, a consciousness of that salvation. 3. We must judge 
 of the reality of our experience by the ivord of God , to which it will 
 answer, as face answers to face in a glass, if it be of God ; otherwise, 
 a mere creature of our own imagination has deceived us. 
 
 The following Queries concerning the Methodists were sent, I 
 
TfiE REV. JOSS WESLEY. 
 
 316 
 
 apprehend, from Holland or Germany. The answer to each is in Mr. 
 Wesley’s handwriting, and the date prefixed is 1741. But it must have 
 been very early in this year, and before the separation of Mr. Wesley 
 and Mr. Whitefield. 
 
 Quest. 1 . Whether the number of the Methodists is considerable, 
 among the students and learned men ? 
 
 Answ. The number of the Methodists is not considerable, among 
 the students and learned men 
 
 2. Whether at Oxford, where the Methodists first sprung up, there 
 be still many of them among the scholars ? 
 
 There are very few of them now left among the scholars at Ox¬ 
 ford. 
 
 3. Whether they are all of one mind, and whether they have the same 
 principles ? Especially, 
 
 4. Whether those Methodists, that are still at Oxford, approve of the 
 sentiments and actions of Mr. Whitefield and Messrs. Wesley? 
 
 They are all of the same principles with the Church of England, as 
 laid down in her Articles and Homilies : And, 4. Do accordingly 
 approve of the sentiments of Mr. Whitefield and Mr. Wesley, and of 
 their publishing them elsewhere, since they have been shut out of the 
 churches. 
 
 5. How they came to revive those doctrines, hitherto neglected by 
 the clergy of the Church of England, of Predestination, the New Birth, 
 and Justification by Faith alone ? And, 
 
 6. Whether they have had the same from the Moravian brethren? 
 
 Predestination is not a doctrine taught by the Methodists.* But they 
 
 do teach that men must be born again, and that we are saved through 
 faith : And, 6. The latter of these they learned from some of the Mora¬ 
 vian brethren; the former, by reading the New Testament. 
 
 7. Whether they be orthodox in other doctrinal points, and whether 
 they lead an unblamable Christian life ? 
 
 They openly challenge all that hear them, to answer those questions, 
 “ Which of you convinceth me of sin? 11 or of teaching any doctrine 
 contrary to the Scripture ? And the general accusation against them is, 
 that they are “ righteous overmuch .” 
 
 8. Whether they strictly regulate themselves according to the rule 
 and discipline of the Moravian brethren ; except that they still keep and 
 observe the outward worship, according to the Church of England ? 
 
 They do not regulate themselves according to the discipline of the 
 Moravians, but of the English Church. 
 
 9. Whether they do any real good among the common people ? 
 
 Very many of the common people among whom they preach, were 
 
 profane swearers, and now fear an oath; were gluttons or drunkards, 
 and are now temperate ; were whoremongers, and are now chaste; 
 were servants of the devil, and are now servants of God. 
 
 10. Why the Bishops do not effectually inhibit them, and hinder their 
 field and street preaching ? 
 
 The Bishops do not inhibit their field and street preaching: 1 . Be¬ 
 cause there is no law in England against it. 2. Because God does not 
 yet suffer them to do it without law. 
 
 * He means absolute Predestination 
 
316 
 
 THE LIFE OF 
 
 11. Whether the Archbishop of Canterbury is satisfied with them, as 
 we are told ? 
 
 The Archbishop of Canterbury is not satisfied with them ; especially 
 since Mr. Molther, in the name of the Moravian church, told his Grace 
 their disapprobation of them, and, in particular, of their field-preaching. 
 
 12. Whether their private assemblies or societies are orderly and 
 edifying ? 
 
 Their private assemblies and societies are orderly, and many say they 
 find them edifying. 
 
 13. What opinion the Presbyterians, and particularly Dr. Watts, has 
 of them ? 
 
 Most of the Presbyterians, and most of all other denominations, are 
 of opinion, much religion hath made them mad. 
 
 14. Whether there are any Methodists among the Episcopal clergy 
 of the Church of England 1 
 
 Mr. Whitefield, Hutchins, Robson, and the two Messrs. Wesley, and 
 several others, are priests of the Episcopal Church of England. 
 
 The openness with which Mr. Wesley answered the queries is strik¬ 
 ing : It is quite the man! His mind seems to have been wholly free 
 from any desire to exaggerate or magnify the things of which he spake. 
 Mr. Walker, of Truro, in one of his letters to Mr. Wesley, expressed a 
 fear, lest he should be too careful about the reputation of the Methodists. 
 Mr. Wesley replied, “I am just as careful about their reputation, as 
 about the reputation of Prester John !” To maintain truth, was his one 
 care. About the work he felt no anxiety. 
 
 Mr. Wesley, soon after this time, visited Newcastle-upon-Tyne, and 
 the neighbouring towns and villages. As there is something remarka¬ 
 ble in the commencement of his labours in this part of the kingdom, and 
 as he ever after had a peculiar attachment to the town of Newcastle in 
 which he himself erected a large preaching-house, I shall give the ac¬ 
 count of his entrance on that work in his own words. He says :— 
 
 “ Friday, May 28, 1742. We came to Newcastle about six in the 
 evening, and, after a short refreshment, walked into the town. I was 
 surprised; so much drunkenness, cursing, and swearing, (even from 
 the mouths of little children,) do I never remember to have seen and 
 heard before, in so small a compass of time. Surely this place is ripe 
 for Him, who 1 came not to call the righteous , but sinners to repentance .’ 
 
 “ Sunday, 30.—At seven I walked down to Sandgate, the poorest and 
 most contemptible part of the town ; and, standing at the end of the 
 street with John Taylor,* began to sing the hundredth psalm. Three 
 or four people came to see what was the matter, who soon increased to 
 four or five hundred. I suppose, there might be twelve or fifteen hun¬ 
 dred before I had done preaching; to whom I applied those solemn 
 words, 1 He ivas wounded for our transgressions , He was bruised for 
 our iniquities ; the chastisement of our peace was upon Him , and by his 
 stripes we are healed .’ 
 
 “ Observing the people, when I had done, to stand gaping and staring 
 upon me, with the most profound astonishment, I told them, ‘ If you 
 desire to know who I am, my name is John Wesley. At five in the 
 evening, with God’s help, I design to preach here again.” 
 
 * A good man, who travelled with him at that time. 
 
THE REV. JOHN WESLEY. 
 
 317 
 
 u At five, the hill on which I designed to preach, was covered from 
 the top to the bottom. I never saw so large a number of people toge¬ 
 ther, either in Moorfields or on Kennington Common. I knew it was 
 not possible for the one-half to hear, although my voice was then strong 
 and clear ; and I stood so as to have them all in view, as they were 
 ranged on the side of the hill. The word of God which I set before 
 them was, 4 I will heal their backsliding , I ivill love them freely. 1 After 
 preaching, the poor people were ready to tread me under foot, out of 
 pure love and kindness. It was some time before I could possibly get 
 out of the press. I then went back another way than I came: But 
 several were got to our inn before me, by whom I was vehemently im¬ 
 portuned to stay with them, at least a few days ; or, however, one day 
 more. But I could not consent, having given my word to be at Birstal, 
 with God’s leave, on Tuesday night.” 
 
 He now also visited Epworth, his native place, where his father had 
 been Rector of the parish for many years, and had borne a faithful testi¬ 
 mony, though almost all the seed seemed to have been sown as 44 by the 
 highway side.” 44 It being many years,” says he, 44 since I had been 
 in Epworth before, I went to an inn, in the middle of the town, not 
 knowing whether there were any left in it now who would not be ashamed 
 of my acquaintance. But an old servant of my father, with two or three 
 poor women, presently found me out. I asked her, Do you know any 
 in Epworth who are in earnest to be saved ? She answered, 4 I am by 
 the grace of God ; and I know I am saved through faith. 1 I asked, 
 Have you then the peace of God ? Do you know that he has forgiven 
 your sins ? She replied, 4 I thank God, I know it well; and many here 
 can say the same thing.’ ” 
 
 Mr. Wesley proceeds, 44 Sunday, June 6, 1742.—A little before the 
 service began, I went to Mr. Romley the curate, and offered to assist 
 him either by preaching or reading prayers : But he did not choose to 
 accept of my assistance. The church was exceeding full in the after¬ 
 noon, a rumour being spread that I was to preach. But the sermon on 
 * Quench not the Spirit ,’ was not suitable to the expectation of many of 
 the hearers. Mr. Romley told them, 4 One of the most dangerous ways 
 of quenching the Spirit was by enthusiasm and enlarged on the cha¬ 
 racter of an enthusiast in a very florid and oratorical manner. After 
 sermon, John Taylor stood in the churchyard, and gave notice as the 
 people were coming out, 4 Mr. Wesley, not being permitted to preach in 
 the church, designs to preach here at six o’clock.’ Accordingly at six 
 I came, and found such a congregation as I believe Epworth never saw 
 before. I stood near the East end of the church, upon my father’s 
 tombstone, and cried, 4 The Kingdom of Heaven is not meat and drink; 
 but righteousness , and peace, and joy in the Holy Ghost. 1 ” 
 
 He continues, 44 Friday 11th.—I preached again at Epworth on Eze¬ 
 kiel’s vision of the resurrection of the dry bones. And great indeed was 
 the shaking among them : Lamentation and great mourning were heard ; 
 God bowing their hearts, so that on every side, as with one accord, they 
 lifted up their voice and wept aloud. Surely he who sent his Spirit to 
 breathe upon them, will hear their cry and help them. 
 
 “ Saturday 12th.—I preached on the righteousness of the law , and 
 the righteousness of faith. While I was speaking, several dropped 
 down as dead ; and among the rest such a cry was heard, of sinners 
 Vol. T, 41 
 
318 
 
 THE LIFE ©F 
 
 groaning for 4 the righteousness of faith, 9 as almost drowned my voice. 
 But many of these soon lifted up their heads with joy and broke out into 
 thanksgiving; being assured, they now had the desire of their soul, the 
 forgiveness of their sins. 
 
 “ I observed a gentleman there, who was remarkable for not pretend¬ 
 ing to be of any religion at all. I was informed he had not been at 
 public worship of any kind for upwards of thirty years. Seeing him 
 stand as motionless as a statue, l asked him abruptly, 4 Sir, are you a 
 sinner V He replied with a deep and broken voice, 4 Sinner enough!’ 
 and continued staring upwards, till his wife, and a servant or two, who 
 were all in tears, put him into a chaise, and carried him home. 
 
 44 Sunday 13th.—At six, I preached for the last time in Epworth 
 churchyard, (being to leave the town the next morning,) to a vast mul¬ 
 titude gathered together from all parts, on the beginning of our Lord’s 
 sermon on the Mount. I continued among them for near three hours : 
 and yet we scarce knew how to part. O let none think his labour of 
 love is lost, because the fruit does not immediately appear! Near forty 
 years did m«y father labour here : But he saw little fruit of all his labour. 
 I took some pains among this people too ; and my strength also seemed 
 spent in vain. But now the fruit appeared. There was scarce any in 
 the town, on whom either my father or I had taken any pains formerly, 
 but the seed sown so long since now sprung up, bringing forth repent¬ 
 ance and remission of sins.” 
 
 On another visit to Epworth, he observes, 44 Sunday, January 2d, 
 1743.—At five, I preached on, 4 So is every one who is born of the 
 Spirit .’ About eight I preached from my father’s tomb, on Heb. viii, 11. 
 Many from the neighbouring towns asked, 4 If it would not be well, as it 
 was Sacrament-Sunday, for them to receive it?’—I told them, by all 
 means. But it would be more respectable first, to ask Mr. Romley, the 
 curate’s leave. One did so in the name of the rest; to whom, he said, 
 
 4 Pray tell Mr. Wesley, I shall not give him the sacrament; for he is 
 not fit.’ 
 
 44 How wise a God is our God ! There could not have been so fit 
 a place, under heaven, where this should befall me first, as my father’s 
 house, the place of my nativity, and the very place where, according to 
 the strictest sect of our religion , I had so long lived a Pharisee! It was 
 also fit in the highest degree, that he who repelled me from that very 
 table, where I had myself so often distributed the bread of life, should 
 be one who owed his all in this world, to the tender love which my 
 father had shown to his, as well as personally to himself.”* 
 
 On a subsequent visit to Newcastle, where his brother Charles had 
 been preaching some weeks before, with great success, a society was 
 formed. The next morning Mr. Wesley began to preach at five o’clock, 
 a thing unheard of in those parts, till he introduced the practice ; which 
 he did every where, if there was any probability that a few persons could 
 be gathered to hear him. On the 18th, he says, 44 1 could not but 
 observe the different manner wherein God is pleased to work in differ¬ 
 ent places. The grace of God flows here, with a wider stream than it 
 did at first either at Bristol, or Kingswood. But it does not sink so 
 deep as it did there. Few are thoroughly convinced of sin, and scarce 
 apy can witness, that the Lamjp of God has taken away their sins. I 
 * I have documents before me which abundantly prove this, 
 
THE REV, JOHN WESLEV. 
 
 319 
 
 never saw, 35 says he, “ a work of God in any other place, so evenly 
 and gradually carried on. It continually rises step by step. Not so 
 much seems to be done at any one time, as hath frequently been done at 
 Bristol or London ; but something at every time. It is the same with 
 particular souls. I saw none in the triumph of faith, which has been so 
 common in other places. But the believers go on calm and steady. Let 
 God do as seemeth him good.” 
 
 Dec. 20th.—Having obtained a piece of ground, forty yards in length, 
 to build a house for their meetings and public worship, they laid the 
 first stone of the building. It being computed, that such a house as 
 was proposed, could not be finished under seven hundred pounds, many 
 were positive it would never be finished at all. “I was of another 
 mind, 33 says Mr. Wesley, “ nothing doubting, but as it was begun for 
 God’s sake, he would provide what was needful for the finishing of it. 33 
 
 Dec. 30th.—He took his leave for the present of Newcastle, and the 
 towns where he preached in the neighbourhood, and came as far as 
 Darlington that night. “ What encouragement, 33 says he, “ have we to 
 speak for God! At our inn we met an ancient man, who seemed, by 
 his conversation, never to have thought whether he had a soul or not. 
 Before we set out, I spoke a few words concerning his cursing and idle 
 conversation. The man appeared quite broken in pieces. The tears 
 started into his eyes; and he acknowledged, with abundance of thanks, 
 his own guilt, and the goodness of God. 33 
 
 Mr. Wesley informed me, that he had one pound six shillings when 
 he undertook to build the preaching-house at Newcastle, at that time 
 the largest in England. Soon after he began, he received a letter from 
 a pious Quaker, (who had heard of the work at Newcastle,) in the fol¬ 
 lowing terms :—“ Friend Wesley, I have had a dream concerning thee. 
 I thought I saw thee surrounded with a large flock of sheep, which 
 thou didst not know what to do with. My first thought after I awoke 
 was, that it was thy flock at Newcastle, and that thou hadst no house 
 of worship for them. I have enclosed a note for one hundred pounds, 
 which may help thee to provide a house. 33 —The building rose by sup¬ 
 plies received from time to time, like Professor Francke’s at Halle, 
 and Mr. Wesley called it by the same name,—“ The Orphan House. 33 
 
 While Mr. Wesley thus went on in the work of the Lord, the spurious 
 works of man sometimes encountered him. Having received a letter 
 pressing him to go without delay into Leicestershire, he set out. “ The 
 next afternoon, 33 says he, “ I stopped a little at Newport-Pagnell, and 
 then rode on till I overtook a serious man, with whom I immediately 
 fell into conversation. He presently gave me to know what his opinions 
 were; therefore I said nothing to contradict them. But that did not 
 content him ; he was quite uneasy to know, 4 Whether I held the doc¬ 
 trine of the decrees as he did. 3 But I told him over and over, we had 
 better keep to practical things, lest we should be angry at one another. 
 And so we did for two miles, till he caught me unawares, and dragged 
 me into the dispute before I knew where I was. He then grew warmer 
 and warmer; told me, I was rotten at heart; and supposed I was of 
 John Wesley’s followers. I told him, No, I am John Wesley himself. 
 Upon which he appeared, 
 
 In provisum aspris veluii qni sentibus angucm 
 
 Prr.s sit - ■ ~ 
 
320 
 
 THE LIFE OF 
 
 c As one who had unwares trodden on a snake And would gladly have 
 run away outright. But being the better mounted of the two, I kept 
 close to his side, and endeavoured to show him his heart, till we came 
 into the street of Northampton.” 
 
 As the various societies now began to walk by rule, and to be trained 
 up in the discipline as well as the doctrine of the Lord, 1 shall here give 
 a circumstantial account of the discipline which was gradually introdu¬ 
 ced among them; only observing, that there was no previous design 
 or plan at all, but every thing arose just as the occasion offered. And 
 as this is so delicate and so important a part of Mr. Wesley’s Life, and 
 of the history of that revival of religion, in which he was the chief instru¬ 
 ment, I shall give the relation in his own words. 
 
 With regard to the formation of the Societies, he observes, 44 It quickly 
 appeared, that their thus uniting together answered the end proposed. 
 In a few months the far greater part of those who had begun to ‘/ear 
 God and work righteousness ,’ but were not united together, grew faint in 
 their minds, and fell back into what they were before. Meanwhile 
 the far greater part of those who were thus united together continued 
 6 striving to enter in at the strait gate ,’ and 4 to lay hold on eternal life. 1 
 
 44 Upon reflection,” continues he, 44 I could not but observe, this is 
 the very thing which was from the beginning of Christianity. In the 
 earliest times, those whom God had sent forth, ‘ preached the Gospel 
 to every creature .’ And the oi axpoarai, 4 the body of hearers ,’ were 
 mostly either Jews or Heathens. But as soon as any of these were so 
 convinced of the truth, as to forsake sin and seek the Gospel-salvation, 
 they immediately joined them together, took account of their names, 
 advised them to watch over each other, and met these xarrj^spsvoi, 
 (catechumens, as they were then called,) apart from the great congrega¬ 
 tion, that they might instruct, rebuke, exhort, and pray with them, and 
 for them, according to their several necessities. 
 
 44 But it was not long before an objection was made to this, which 
 had not once entered into my thought. 4 Is not this making a schism ? 
 Is not the joining these people together, gathering churches out of 
 churches V 
 
 44 It was easily answered, if you mean only gathering people out of 
 buildings called churches, it is. But if you mean, dividing Christians 
 from Christians, and so destroying Christian fellowship, it is not. For, 
 1. These were not Christians before they were thus joined. Most of 
 them were barefaced heathens. 2. Neither are they Christians, from 
 whom you suppose them to be divided. You will not look me in the 
 face, and say they are. What ? Drunken Christians ? Cursing and 
 swearing Christians ? Lying Christians l Cheating Christians ? If these 
 are Christians at all, they are Devil-Christians, (as the poor Malaba- 
 rians term them.) 3. Neither are they divided anymore than they were 
 before, even from these wretched Devil-Christians. They are as ready 
 as ever to assist them, and to perform every office of real kindness 
 towards them. 4. If it be said, 4 But there are some true Christians in 
 the parish, and you destroy the Christian fellowship between these and 
 them.’ I answer, that which never existed, cannot be destroyed. But 
 the fellowship you speak of never existed. Therefore it cannot be 
 destroyed. Which of these true Christians had any such fellowship with 
 these 1 Who watched over them in love ? Who marked their growth in 
 
THE REV. JOHN WESLEY. 
 
 321 
 
 grace ? Who advised and exhorted them from time to time? Who prayed 
 with them and for them, as they had need ? This, and this alone, is 
 Christian fellowship ; but, alas ! Where is it to be found ? Look East 
 or West, North or South? name what parish you please. Is this 
 Christian fellowship there ? Rather, are not the bulk of the parishioners 
 a mere rope of sand ? What Christian connexion is there between them ? 
 What intercourse in spiritual things? What watching over each other’s 
 souls ? What bearing of one another’s burdens ? What a mere jest is it 
 then, to talk so gravely, of destroying what never was ? The real truth 
 is just the reverse of this : we introduce Christian fellowship where it 
 was utterly destroyed. And the fruits of it have been peace, joy, love, 
 and zeal for every good word and work. 
 
 “ But as much as we endeavoured to watch over each other, we soon 
 found some who did not live the Gospel . I know not, that any hypo¬ 
 crites were crept in ; for indeed there was no temptation. But several 
 grew cold, and gave way to the sins which had long easily beset them. 
 We quickly perceived, that there were many ill consequences of suffer¬ 
 ing these to remain among us. It was dangerous to others ; inasmuch 
 as all sin is of an infectious nature. It brought such a scandal on their 
 brethren as exposed them to what was not properly, ‘ the reproach of 
 Christ .’ It laid a stumbling-block in the way of others, and caused the 
 truth to be evil spoken of. 
 
 “ We groaned under these inconveniencies long before a remedy could 
 be found. At length, while we were thinking of quite another thing, we 
 struck upon a method for which we have cause to bless God ever since. 
 I was talking with several of the Society in Bristol, concerning the 
 means of paying the debts there ; when one stood up and said, £ Let 
 every member of the Society give a penny a week till all are paid. 
 Another answered, ‘ But many of them are poor, and cannot afford to 
 do it.’ ‘ Then,’ said he, ‘ put eleven of the poorest with me, and if they 
 can give any thing, well. I will call on them weekly, and if they can 
 give nothing, I will give for them as well as for myself. And each of 
 you call on eleven of your neighbours weekly; receive what they give, 
 and make up what is wanting.’ It was done. In a while some of these 
 informed me ‘ they found such and such a one did not live as he ought.’ 
 It struck me immediately, ‘ This is the thing, the very thing we have 
 wanted so long.’ I called together all the leaders of the classes (so we 
 used to term them and their companies,) and desired, that each would 
 make a particular inquiry into the behaviour of those whom he saw 
 weekly : They did so. Many disorderly walkers v/ere detected. Some 
 turned from the evil of their ways. Some were put away from us. 
 Many saw it with fear and rejoiced unto God with reverence. 
 
 “ As soon as possible the same method was used in London and all 
 other places. Evil men were detected, and reproved. They were borne 
 with for a season. If they forsook their sins, we received them gladly; 
 if they obstinately persisted therein, it was openly declared, that they 
 were not of us. The rest mourned and prayed for them, and yet 
 rejoiced, that, as far as in us lay, the scandal was rolled away from the 
 Society. 
 
 “ It is the business of a Leader, 
 
 “ I. To see each person in his Class, once a week at the least; in 
 order, to inquire how their souls prosper? To advise, reprove, comfort, 
 
322 
 
 THE LIFE OF 
 
 or exhort, as occasion may require ; to receive what they are willing to 
 give toward the relief of the poor. 
 
 il II. To meet the minister and the stewards of the Society, in order 
 to inform the minister of any that are sick, or of any that are disorderly 
 and will not be reproved ; to pay the stewards what they have received 
 of their several classes in the week preceding. 
 
 44 At first they visited each person at his own house; but this was 
 soon found not so expedient; and that on many accounts.—1. It took 
 up more time, than most of the leaders had to spare. 2. Many persons 
 lived with masters, mistresses, or relations, who would not suffer them 
 to be thus visited. 3. At the houses of those who were not so averse, 
 they often had no opportunity of speaking to them but in company. And 
 this did not at all answer the end proposed, of exhorting, comforting, or 
 reproving. 4. It frequently happened, that one affirmed what another 
 denied. And this could not be cleared up without seeing them together. 
 5. Little misunderstandings and quarrels of various kinds frequently 
 arose among relations or neighbours; effectually to remove which, it 
 was needful to see them face to face. Upon all these considerations it 
 was agreed, that those of each class should meet altogether. And by 
 this means, a more full inquiry was made into the behaviour of every 
 person. Those who could not be visited at home, or no otherwise than 
 in company, had the same advantage with others. Advice or reproof 
 was given as need required; quarrels made up, misunderstandings 
 removed. And after an hour or two spent in this labour of love, they 
 concluded with prayer and thanksgiving. 
 
 44 It can scarce be conceived, what advantages have been reaped from 
 this little prudential regulation. Many now happily experienced that 
 Christian fellowship, of which they had not so much as an idea before. 
 They began to bear one another’s burdens , and naturally to care for each 
 other. As they had daily a more intimate acquaintance with, so they had 
 a more endeared affection for each other. And 4 speaking the truth in 
 love , they grew up into Him in all things , who is the head , even Christ: 
 From whom the whole body , fitly joined together , and compacted by that 
 which every joint supplieth , according to the effectual working in the 
 measure of every part , increased unto the edifying of itself in love.’ 
 
 44 About this time, I was informed, that several persons in Kingswood 
 frequently met together at the School, and, (when they could spare the 
 time,) spent the greater part of the night in prayer and praise and thanks¬ 
 giving. Some advised me to put an end to this ; but, upon weighing 
 the thing thoroughly, and comparing it with the practice of the ancient 
 Christians,* I could see no cause to forbid it. Rather, I believed it 
 might be made of more general use. So I sent them word, I designed 
 to watch with them, on the Friday nearest the full moon, that we might 
 have light thither and back again. I gave public notice of this the Sun¬ 
 day before, and, withal, that I intended to preach; desiring, they and 
 they only would meet me there, who could do it without prejudice to 
 their business or families. On Friday, abundance of people came. I 
 began preaching between eight and nine ; and we continued till a little 
 beyond the noon of night, singing, praying, and praising God. 
 
 * The Vigils, or Eves of particular days, mentioned in our book of Common Prayer, 
 were such Watch-nights. 
 
THE REV. JOHN WESLEY. 
 
 ‘S2B 
 
 “ This we have continued to do once a month ever since, in Bristol, 
 London, and Newcastle, as well as Kings wood. And exceeding great 
 are the blessings we have found therein : It has generally been an 
 extremely solemn season; when the word of God sunk deep into the 
 hearts, even of those who, till then, knew him not. IHt be said, ‘ This 
 was only owing to the novelty of the thing, (the circumstance which still 
 draws such multitudes together at those seasons,) or, perhaps, to the 
 awful silence of the night; I am not careful to answer in this matter. 
 Be it so : However, the impression then made on many souls has never 
 since been effaced. Now, allowing that God did make use either of 
 the novelty, or any other indifferent circumstance, in order to bring sin¬ 
 ners to repentance, yet they are brought. And herein let us rejoice 
 together. 
 
 44 Nay, may I not put the case farther yet ? If I can probably con¬ 
 jecture, that, either by the novelty of this ancient custom, or by any other 
 indifferent circumstance, it is in my power to ‘ save a soul from death , 
 and hide a multitude of sins ,’ am I clear before God, if I do it not?— 
 if I do not snatch that brand out of the burning? 
 
 “ As the Society increased, I found it required still greater care to 
 separate the precious from the vile. In order to this, I determined, at 
 least once in three months, to talk with every member myself, and to 
 inquire at their own mouths, as well as of their Leaders and neighbours,, 
 whether they grew in grace and in the knowledge of our Lord Jesus 
 Christ ? At these seasons, I likewise particularly inquire, whether there 
 be any misunderstanding or differences among them ? that every hinder- 
 ance of peace and brotherly love may be taken out of the way. 
 
 44 To each of those, of whose seriousness and good conversation I 
 found no reason to doubt, I gave a testimony under my own hand, by 
 writing their name on a ticket prepared for that purpose ; every ticket 
 implying as strong a recommendation of the person to whom it was 
 given, as if I had wrote at length, 4 1 believe the bearer hereof to be one 
 that fears God and works righteousness.’ 
 
 44 Those who bore these tickets, (these 2up.§oXa, or Tesserae , as the 
 ancients termed them; being of just the same force with the stfis'oXou 
 tfu^arnta/, commendatory letters , mentioned by the Apostle;) wherever 
 they came, were acknowledged by their brethren, and received with all 
 cheerfulness. These were likewise of use in other respects. By these 
 it was easily distinguished when the Society were to meet apart, who 
 were members of it, and who not. These also supplied us with a quiet 
 and inoffensive method of removing any disorderly member. He has no 
 new ticket at the quarterly visitation; (for so often the tickets are 
 changed ;) and hereby it is immediately known, that he is no longer of 
 this community. 
 
 44 The thing which I was greatly afraid of all this time, and which I 
 resolved to use every possible method of preventing, was, a narrowness 
 of spirit, a party zeal, a being straitened in our own bowels ; that mise¬ 
 rable bigotry, which makes many so unready to believe, that there is any 
 work of God but among themselves. I thought it might be a help 
 against this, frequently to read, to all who were willing to hear, the 
 accounts I received from time to time, of the work which God is car¬ 
 rying on in the earth, both in our own and other countries, not among 
 us alone, but among those of various opinions and denominations. For 
 
THE LIFE OF 
 
 324 
 
 this I allotted one evening in every month, and I find no cause to repent 
 my labour.* It is generally a time of strong consolation to those who 
 love God, and all mankind for his sake; as well as of breaking down 
 the partition walls, which either the craft of the devil, or the folly of men, 
 has built up ; and of encouraging every child of God to say, (0 when 
 shall it once be?) 4 Whosoever doeth the will of my Father which is in 
 heaven, the same is my brother, and sister, and mother .’ 
 
 44 By the blessing of God upon their endeavours to help one another, 
 many found 4 the pearl of great price. 9 Being justified by faith, they 
 had 4 peace with God through our Lord Jesus Christ .’ These felt a 
 more tender affection than before to those who were partakers of like 
 precious faith; and hence arose such a confidence in each other, that 
 they poured out their souls in each other’s bosom. Indeed, they had 
 great need so to do; for the war was not over, as they had supposed. 
 But they had still to wrestle both with flesh and blood, and with princi¬ 
 palities and powers; so that temptations were on every side; and often 
 temptations of such a kind, as they knew not how to speak of in a class ; 
 in which persons of every sort, young and old, men and women, met 
 together. 
 
 44 These, therefore, wanted some means of closer union: They 
 wanted to pour out their hearts without reserve, particularly with regard 
 to the sin which did still 4 easily beset 9 them, and the temptations which 
 were most apt to prevail over them. And they were the more desirous 
 of this, when they observed it was the express advice of an inspired 
 writer, 4 Confess your faults one to another, and pray one for another 
 that ye may be healed 
 
 44 In compliance with their desire, I divided them into smaller com¬ 
 panies ; putting the married or single men, and married or single women, 
 together. The chief rules of these bands, (i. e. little companies, so that 
 old English word signifies,) run thus : 
 
 44 In order to 4 confess our faults one to another, and pray one for 
 another that we may be healed ,’ we intend, 1. To meet once a week at 
 least. 2. To come punctually at the hour appointed. 3. To begin with 
 singing or prayer. 4. To speak, each of us in order, freely and plainly, 
 the true state of our soul, with the faults we have committed in thought, 
 word, or deed, and the temptations we have felt since our last meeting. 
 And, 5. To desire some person among us, (thence called a Leader,) 
 to speak his own state first, and then to ask the rest in order, as many 
 and as searching questions as may be, concerning their state, sins, and 
 temptations. 
 
 44 In order to increase in them a grateful sense of all the mercies of 
 the Lord, I desired that, one evening in a quarter, they should all come 
 together, that we might 4 eat bread 9 (as the ancient Christians did,) 4 with 
 gladness and singleness of heart. 9 At these Love-Feasts, (so we termed 
 them, retaining the name, as well as the thing, which was in use from 
 the beginning,!) our food is only a little plain cake and water. But we 
 seldom return from them without being fed, not only with the 4 meat that 
 perisheth ,’ but with 4 that which endureth to everlasting life. 9 
 
 44 Great and many are the advantages which have ever since flowed, 
 from this closer union of the believers with each other. They prayed 
 one for another, that they might be healed of the faults they had con- 
 * See page 290. f James v, 16. $ Jude 12 . 
 
THE REV. JOHN WESLEtf. 
 
 3j2o 
 
 fessed; and it was so. The chains were broken, the bands were burst 
 in sunder, and sin had no more dominion over them. Many were deli¬ 
 vered from the temptations out of which, till then, they found no way to 
 escape. They were built up in our most holy faith. They rejoiced in 
 the Lord more abundantly. They were strengthened in love, and more 
 effectually provoked to abound in every good work.* 
 
 “ And yet while most of these who were thus intimately joined toge^ 
 tlier, went on daily from faith to faith, some fell from the faith, cither all 
 at once, by falling into known wilful sin; or gradually, and almost insen¬ 
 sibly, by giving way in what they called little things ; by sins of omission, 
 by yielding to heart sins, or by not watching unto prayer. The exhort¬ 
 ations and prayers used among the believers, did no longer profit these. 
 They wanted advice and instructions suited to their case; which, as 
 soon as I observed, I separated them from the rest, and desired them to 
 meet me apart on Saturday evenings. 
 
 “ At this hour, all the hymns, exhortations, and prayers, are adapted 
 to their circumstances ; being wholly suited to those who did see God, 
 but have now lost the light of his countenance ; and who mourn after 
 him, and refuse to be comforted, till they know he has healed all their 
 backslidings. * 
 
 “ By applying both the threats and promises of God to these real 
 (not nominal) penitents , and by crying to God in their behalf, we endea¬ 
 voured to bring them back to the great Shepherd and Bishop of their 
 souls; not by any of the fopperies of the Roman church, although, in 
 some measure, countenanced by antiquity. In prescribing hair shirts 
 and bodily austerities, we durst not follow even the ancient church; 
 although we had unawares done so, both in dividing oi tfisoi, the believers , 
 from the rest of the Society, and in separating the penitents from them, 
 and appointing a peculiar service for them.” 
 
 Upon his return from Yorkshire, Mr. Wesley spent some time in and 
 near Bristol. He then revisited London, where he arrived on Tuesday, 
 July 20th, 1742, being hastened by the account of his mother’s illness. 
 He found her on the borders of eternity, free from all doubt and fear, 
 and from every desire, but (as soon as God should call,) “ to depart 
 mid to be with Christ .” 
 
 But I must give Mr. Wesley’s own account of this affecting occur¬ 
 rence.—“ Friday, July 30, about three in the afternoon, I went to my 
 mother, and found her change was near. I sat down on the bedside. 
 She was in her last conflict, unable to speak, but, I believe, quite sen¬ 
 sible. Her look was calm and serene, and her eyes fixed upwards, 
 while we commended her soul to God. From three to four, the silver 
 cord was loosening, and the wheel breaking at the cistern; and then, 
 without any struggle, or sigh, or groan, the soul w as set at liberty. We 
 stood round the bed, and fulfilled her last request, uttered a little before 
 she lost her speech, 4 Children, as soon as I am released, sing a psalm 
 of praise to God.’ 
 
 “ Sunday, August 1. Almost an innumerable company of people 
 being gathered together, about five in the afternoon I committed to the 
 earth the body of my mother, to sleep with her fathers. The portion of 
 
 * Christian fellowship must suffer a severe wound wherever those meetings are discorr- 
 tinued. Mr. Wesley used often to say, “ Where there is no band-meeting* there is no 
 Methodism.” I shall consider this subject more fully in the second volume. 
 
 Vol. I, 42 
 
326 
 
 THE LIFE OF 
 
 Scripture from which I afterwards spoke, was, ( I saw a great white 
 throne and Him that sat on it; from whose face the earth a7id the hea¬ 
 ven fled away, and there was found no place for them. And I saw the 
 dead , small and great, stand before God, and the books were opened 
 And the dead were judged out of those things which were written in 
 the books, according to their works. 1 It was one of the most solemn 
 assemblies I ever saw, or expect to see on this side eternity. 
 
 “ We set up a plain stone at the head of her grave, inscribed with the . 
 following words : 
 
 “ Here lies the body of Mrs. Susannah Wesley, the youngest and 
 kst surviving daughter of Dr. Samuel Annesley. 
 
 41 In sure and steadfast hope to rise, 
 
 Aud claim her mansion in the skies, 
 
 A Christian here her flesh laid down. 
 
 The cross exchanging for a crown. 
 
 tl True daughter of affliction, she, 
 
 Inured to pain and misery, 
 
 Mourn’d a long night of griefs and fears, 
 
 A legal night of seventy years. 
 
 “ The Father then reveal’d his Son, 
 
 Him in the broken bread made known: 
 
 . She knew and felt her sins forgiven. 
 
 And found the earnest of her heaven. 
 
 “ Meet for the fellowship above, 
 
 She heard the call, ‘ Arise, my love.’ 
 
 ‘ I come,’ her dying looks replied, 
 
 And lamb-like, as her Lord, she died. 
 
 Some gentlemen have considered this epitaph in the usual style of 
 criticism, and have seemed insensible to its excellence. However 
 qualified such may be to judge of poetry in general, the poetry of Mr. 
 Charles Wesley seems really too high for them* To me, not wholly 
 unacquainted with the art, this epitaph has always appeared inexpressibly 
 beautiful, and highly characteristic. It is simple, pure , unlaboured; and 
 has all that elevation, and yet sobriety, of spirit, which, as Christian 
 believers, we expect to find in those who have “ tasted the powers of the 
 world to come. 11 Mr. John Wesley, a most excellent judge of poetry, 
 would not have suffered it to pass, if it were not. worthy both of the 
 author and the subject. The “ plain stone,” too, with the absence of 
 all decoration in the account, is highly jn character. The praise of a 
 Christian is not of man, but of God. The brothers could not forget 
 this, for they lived in the whole spirit of it. Such were all Mr. Wesley’s 
 accounts of his departed friends and fellow labourers. Those concern¬ 
 ing Mr. Fletcher, and his own beloved brother Charles, did not together 
 make up ten lines. 
 
 Dr. Clarke, in his Memoirs of the Wesley family, just now published, 
 inserts a letter from Mr. Annesley to his sister, Mrs. Wesley, and adds, 
 “ A part only of Mrs. Wesley’s answer to her angry brother is preserved.” 
 I am happy in being able to present to the reader the original letter. 
 It was overlooked, with other valuable papers, in the distribution which 
 took place, as already mentioned in the Preface to this work. It is of 
 considerable length ; but I shall omit only that part which relates to the 
 temporal affairs in dispute, and which Dr. Clarke has already published. 
 Perhaps, n more genuine picture of sanctified affliction was never pre» 
 
THE REV. JOHN WESLEY. 
 
 327 
 
 sented to the world. It is dated January 20, 1722, to which is added 
 “ My birth-day.” This letter will illustrate that couplet in the epitaph. 
 
 True daughter of affliction she, 
 
 Inured to pain and misery. 
 
 To Mr. Ann-esley. 
 
 ie Sir, —The unhappy differences between you and Mr. Wesley, have 
 prevented my writing for some years, not knowing whether a letter from 
 me would be acceptable, and being unwilling to be troublesome. . But 
 feeling life ebb apace, and having a desire to be at peace with all men, 
 especially you, before my exit, I have ventured to send one letter'more, 
 hoping you will give yourself the trouble to read it without prejudice. 
 
 “ I am, I believe, got on the right side of fifty, infirm and weak; yet, 
 old as I am, since I have taken my husband 4 for better for worse,’ I ’ll 
 make my residence with him. 4 Where he lives will I live , and where he 
 dies will 1 die , and there will I be buried. God do so unto me and more 
 also , if aught but death part him and me .’ Confinement is nothing to 
 one that, by sickness, is compelled to spend great part of her time in a 
 chamber; and I sometimes think, that, if it were not on account of Mr. 
 Wesley and the children, it would be perfectly indifferent to my soul, 
 whether she ascended to the Supreme Origin of being from a jail or a 
 palace, for God is every where. No walls, or locks, or bars, nor deep¬ 
 est shade, nor closest solitude, excludes his presence; and in what place 
 soever he vouchsafes to manifest himself, that place is heaven! And 
 that man whose heart is penetrated with Divine love, and enjoys the 
 manifestations of God’s blissful presence, is happy, let his outward con¬ 
 dition be what it will. He is rich, 4 as having nothing, yet possessing all 
 things .’ This world, this present state of things, is' but for a time. 
 What is now future, will be present, as what is already past Once was ; 
 and then, as Mr. Pascal observes, a little earth thrown on our cold head 
 will for ever determine our hopes and our condition ; nor will it signify 
 much who personated the prince or the beggar, since, with respect to the 
 exterior, all must stand on the same level after death. 
 
 44 Upon the best observation I could ever make, I am induced to 
 believe, that it is much easier to be contented without riches than with 
 them. It is so natural for a rich man to make his gold his god, (for 
 whatever a person loves most, that thing, be it what it will, he will cer¬ 
 tainly make his god,) it is so very difficult not to trust in, not to depend 
 on it for support and happiness, that I do not know one rich man in the 
 world with whom I would exchange conditions. / 
 
 44 You say, 4 1 hope you have recovered your loss by fire long since.’ 
 No ; and, it is to be doubted, never shall. Mr. Wesley rebuilt his house 
 in less than one year ; but nearly thirteen years are elapsed since it was 
 burned, yet it is not half furnished, nor'his wife and children half clothed 
 to this day. ‘ It is true, that, by the benefactions of his friends, together 
 with what he had himself, he paid the first; but the latter is not paid 
 yet, or, what is much the same, money which was borrowed for clothes 
 and furniture is yet unpaid. You go on, 4 My brother’s living of three 
 hundred a year, as they tell me—’ They , who 1 I wish those that say so 
 were compelled to make it so. It may as truly be said, that his living 
 is ten thousand a year, as three hundred. I have, Sir, formerly laid 
 before you the true state of our affairs. I have told you, that the living 
 
THE LIFE OF 
 
 328 
 
 was always let for a hundred and sixty pounds a year: That taxes, poor 
 assessments, sub-rents, tenths, procurations, synodals, &c, took up 
 nearly thirty pounds of that moiety, so that there needs no great skill in 
 arithmetic to compute what remains. 
 
 “ What we shall, or shall not, need hereafter, God only knows ; but, 
 at present, there hardly ever was a greater co-incidence of unprosperous 
 events in one family than is now in ours. I am rarely in health. Mr. 
 W r esley declines apace. My dear Emily, who, in my present exigences, 
 would exceedingly comfort me, is compelled to go to service in Lincoln, 
 where she is a teacher in a boarding-school. My second daughter, 
 Suky, a pretty woman, and worthy a better fate, when, by your last 
 unkind letters, she perceived, that all her hopes in you were frustrated, 
 rashly threw herself away upon a man, (if a man he may be called,) that 
 is little inferior to the apostate angels in wickedness, that is not only 
 her plague, but a constant affliction to the family. O Sir ! 0 brother! 
 Happy, thrice happy, are you! happy is my sister, that buried your chil¬ 
 dren in infancy ! secure from temptation, secure from guilt, secure from 
 want or shame, or loss of friends ! They are safe, beyond the reach of 
 pain or sense of misery; being gone hence, nothing can touch them 
 farther. Believe me, Sir, it is better to mourn ten children dead, them 
 one living; and I have buried many : But here I must pause awhile. 
 
 “ The other children, though wanting neither industry nor capacity for 
 business, we cannot put to any, by reason we have neither money nor 
 friends to assist us in doing it. Nor is there a gentleman’s family near 
 us in which we can place them, unless as common servants; and that 
 even yourself would not think them fit for, if you saw them, so that they 
 must stay at home while they have a home ; and how long will that be? 
 —Innumerable are other uneasinesses, too tedious to mention, inso¬ 
 much that what with my own indisposition, my master’s infirmities, the 
 absence of my eldest, the ruin of my second daughter, and the incon¬ 
 ceivable distress of all the rest, I have enough to turn a stronger head 
 than mine. And were it not that God supports, and by His omnipotent 
 goodness often totally suspends, all sense of worldly things, I could not 
 sustain the weight many days, perhaps hours. But even in this low ebb 
 of fortune, I am not without some lucid interval. Unspeakable are the 
 blessings of privacy and leisure !—when the mind emerges from the cor¬ 
 rupt animality to which she is united, and by a flight peculiar to her 
 nature, soars beyond the bounds of time and place, in contemplation of 
 the Invisible Supreme, whom she perceives to be her only happiness, 
 her proper centre ! In whom she finds repose inexplicable! such as the 
 world can neither give nor take away. 
 
 “ The late Archbishop of York once said to me, (when my master 
 was in Lincoln Castle,) among other things, ‘ Tell me,’ says he, ‘ Mrs. 
 Wesley, whether you ever really wanted bread.’—My Lord, said I, I will 
 freely own to your Grace, that, strictly speaking, I never did want bread. 
 But then I have had so much care to get it before it was eat, and to 
 pay for it after, as has often made it very unpleasant to me. And I think 
 to have bread on such terms, is the next degree of wretchedness to having 
 none at all.—‘ You are certainly in the right,’ replied my Lord, and 
 seemed for awhile very thoughtful. Next morning he made me a hand¬ 
 some present; nor did he ever repent having done so. On the con¬ 
 trary, I have reason to believe it afforded some comfortable reflections 
 before bis exit. * 
 
THE REV. JOHN WESLEY. 
 
 32B 
 
 44 You proceed, 4 When I come home, (Ah! would to God that might 
 ever be S) if any of your daughters want me, (as I think they will not,) 
 
 I shall do as God enables me.’—I must answer this with a sigh from 
 the bottom of my heart. Sir, you know the proverb, While the grass 
 grows , the steed starves. The passage relating to Annesley, I have 
 formerly replied to. You go on, 4 Another hinderance is, my brother, 
 I think, is too zealous for the party he fancies in the right, and has 
 unluckily to do with the opposite faction.’—Whether those you employ 
 are factious or not, I shall not determine ; but very sure I am, Mr. 
 Wesley is not so. He is zealous in a good cause, as every one ought 
 to be, but the farthest from being a party-man of any man in the world. 
 My experience hath convinced me, that he is one of those whom, our 
 Saviour saith, are not so wise in their generation as the children of this 
 world . And did I not know that Almighty Wisdom hath views and ends 
 in fixing the bounds of our habitation, which are out of our ken, I should 
 think it a thousand pities, that a man of his brightness and rare endow¬ 
 ments of learning, and useful knowledge in relation to the Church of 
 God, should be confined to an obscure corner of the country, where his 
 talents are buried, and he is determined to a way of life for which he is 
 not so well qualified as I could wish. It is with pleasure I behold, in 
 my eldest son, an aversion from accepting a small country cure ; since, 
 blessed be God, he has a fair reputation for learning and piety, preaches 
 well, and is capable of doing more good where he is.* 
 
 41 1 shall not detain you any longer, not so much as to apologize for 
 the tedious length of this letter. 
 
 44 1 am, Sir, your obliged, 
 
 44 And most obedient Servant and Sister, 
 
 44 Susanna Wesley.” 
 
 It has been asserted that the fortune acquired by Mr. Annesley in 
 India, was lost; and it is supposed, that he was himself murdered. Of 
 the manner of his death I have no account, but his widow certainly 
 enjoyed a considerable part, if not the whole of his fortune ; for at her 
 death she bequeathed one thousand pounds to Mrs. Wesley, the interest 
 t!o be paid to her during her life, and at her decease the principal sum 
 to be divided among her children. Miss Kezzy Wesley, in a letter now 
 before me, dated July 1734, informs her brother John of this bequest; 
 and adds, 44 My father has not been very easy ever since he heard of 
 it, because he cannot dispose of it.”! Had it been left to him, I think 
 there cannot be a doubt but he would have paid his debts with it, and 
 published his favourite work on Job. 
 
 Mr. Charles Wesley was one day relating to me, seemingly with much 
 pleasure, how useful his father had been when he was confined in Lin¬ 
 coln Castle, as mentioned in Mrs. Wesley’s letter to her brother. 44 By 
 his constantly reading prayers and preaching,” said he, 44 the whole jail 
 was reformed.” Mrs. Hall, who was present, exclaimed, 44 Brother ! 
 how can you speak of these things—He replied in his usual short 
 way, 44 If you are ashamed of poverty, you are ashamed of your Master.” 
 
 * See pages 124 and 136. 
 
 II think we may safely conclude, that this bequest strengthened Mr. J. Wesley in his 
 refusal to solicit the living of Epworth. We see that his mother was not left in so destitute 
 a condition as some of his Biographers have supposed. 
 
330 THE LIFE OF THE REV. JOHN WESLEY. 
 
 Happy for that family that they had been early taught the necessity of 
 poverty of spirit , which alone prepares the human heart to submit to 
 bear the yoke of Christ . 
 
 It must affect every benevolent mind, that such a family should be all 
 their days thus depressed. But when we consider, that the Lord willed 
 that the plant of renown , which was to give life to the world , should 
 spring out of a di'y ground ,—from a family brought to deep poverty, 
 we shall not wonder as though some strange thing happened to the 
 family of Epworth. It has been common to many whom the Lord has 
 used as his choicest instruments. The venerable head of the family 
 had a presentiment, that his family Would become eminent in the land. 
 Mr. John Wesley informed me, that his father often declared, and in 
 those strong terms which were usual with him, “ When every creaturely 
 help shall fail, God will undertake for my family; I know he will.” He 
 did so ; but how differently from the expectation of this good man! 
 The work of God , which made this family so eminent, left them as poor 
 as it found them! Such was the eminent faithfulness of the Lord’s 
 chief instrument in that work! 
 
 I have now before me many letters and documents, which abundantly 
 detail the sufferings of the family, especially of the females. But the 
 accounts already published must suffice. My task is of another kind. 
 The views, cares, and vicissitudes of this perishing world, should not 
 be too much mixed with that blessed work of faith , which issues in life 
 eternal, and concerning which the most honoured instrument often 
 declared, and even so early as the year 1738, when it had just showed 
 its high origin, “ It shall stand while sun and moon endure !” 
 
 The accounts which I have given of Mrs. Wesley, are sufficient to 
 discover her genuine character. She had an excellent understanding, 
 and great penetration. Her eye was single : She inquired after truth, 
 and followed it wherever she found it. Hence she became a witness of 
 the truth of Mr. John Wesley’s well-known declaration, recorded (as we 
 shall see) in the Minutes of the first Conference, “All (all Gospel bless¬ 
 ings) will follow persevering sincerity.” Her resolution could not be 
 shaken. The smiles and frowns of the world she trod under her feet; 
 but, at the same time, she discovered thO greatest caution in admitting 
 any thing as true, which to her appeared novel. In some things she 
 evinced the soul of a Missionary; and, therefore, was peculiarly quali¬ 
 fied to reside with her sort, whose High Church principles might other¬ 
 wise have induced him, as in the case of Mr. Maxfield, to reject that 
 assistance which the Lord afforded him, and which was so indispensably 
 necessary to enable him to diffuse the savour and power of religion 
 through this and distant lands. 
 
 END OF VOL. I. 
 


S.t/j/UJMyMBun-u-.->ry. A'*» York. 
 
 mm. , QW$m&t& ^s!nsfiiB¥»«A.sfl 
 
THE LIFE 
 
 OF THE 
 
 REV. JOHN WESLEY, A. M. 
 
 FELLOW OF LINCOLN COLLEGE, OXFORD ; 
 
 IN WHICH ARE INCLUDED, 
 
 THE LIFE OF HIS BROTHER, 
 
 THE REV. CHARLES WESLEY, A. M. 
 
 STUDENT OF CHRIST CHURCH J 
 
 MYD MEMOIRS OF THEIR FAMILY: 
 
 COMPREHENDING AN ACCOUNT OF 
 
 @frrat Itcuibal of Keltfltoir, 
 
 IN WHICH THEY WERE THE FIRST AND CHIEF INSTRUMENTS. 
 
 BY THE REY. HENRY MOORE, 
 
 ONLY SURVIVING TRUSTEE OF MR. WESLEY’S MSS. 
 
 According to this time it shall be said, “What hath God wrought !” 
 
 Numbers xxiii, 23. 
 
 “ Not by might, nor by power, but by my Spirit,” saith the Lord of Hosts, 
 
 Zechariah iv, 6. 
 
 Venturseque hiemis memores, sestate laborem 
 Expcriuntur, et in medium quaesita reponunt. 
 
 Virgilii Georg- 
 
 IN TWO VOLUMES, 
 
 VOL. II. 
 
 NEW-YORK, 
 
 PUBLISHED BY N. BANGS AND J. EMORY, FOR THE METHODIST 
 EPISCOPAL CHURCH, AT THE CONFERENCE OFFICE. 
 
 13 CROSBY-STREET. 
 
 Azor Hoyt, Printer. 
 
 1826 
 
CONTENTS 
 
 BOOK THE FIFTtL 
 
 CHAPTER I. 
 
 Progress of Religion, with the Persecutions that followed. 5 
 
 CHAPTER II. 
 
 Accounts from Germany of the State of Religion in the English Army—The 
 First Conferences—The Labours of the Brothers, and of their Assistants, 
 
 during the Rebellion in Scotland.....♦ • • • 23 
 
 CHAPTER III. 
 
 Progress of Religion, with its Attendant Sufferings—Mr. Wesley’s Expostula¬ 
 tion with the Opposing Clergy—His Advice to the People respecting their Per¬ 
 secutors.. 43 
 
 CHAPTER IV. 
 
 Mr. Wesley’s Correspondence with some Eminent Men in Scotland and Eng¬ 
 land—Rough Sketch concerning Justifying Faith—Opening of Kingswood 
 School.... 57 
 
 BOOK THE SIXTH. 
 
 CHAPTER I. 
 
 Of the Labours of Mr. Wesley, and of his Brother Mr. C. Wesley, and of the 
 Preachers in connexion with them in Ireland, with the Persecutions that 
 followed—Mr. C. Wesley’s Marriage...69 
 
 CHAPTER II. 
 
 Mr. Wesley’s Labours and Providential escapes—His Opinion of the Monta- 
 nists—Death of Mr. Jane—His Private Correspondence—Fall of Wheatley, 
 and renewed Labours of Mr. C. Wesley. 89 
 
 CHAPTER III. 
 
 Extraordinary Event preceding Mr. Wesley’s Marriage—Verses on that Occa¬ 
 sion—His Marriage—Renewed Engagement between Him and his Brother 
 —Mr. Wesley’s Private Correspondence. 98 
 
 CHAPTER IV. 
 
 Mr. Wesley’s dangerous Illness—Mr. C. Wesley’s renewed Labours—Mr. Wes¬ 
 ley’s re-assumption of itinerancy—His Correspondence with the Rev. Mr. 
 Walker, of Truro—His Proposal fora Union of the Evangelical Clergy of that 
 Day—Account of Mr. Grimshaw. 110 
 
 BOOK THE SEVENTH. 
 
 CHAPTER I. 
 
 Great Revival of Religion—Separation of Maxfield and others—Minutes of 
 the Conference against Antinomianism—Protest by the Rev. Mr. Shirley and 
 others—Mr. Fletcher’s Writings..... 130 
 
contents. 
 
 CHAPTER II. 
 
 Labours of Mr. Wesley, and his Assistants, in Scotland—Controversy respect- 
 ing Mr. Hervey’s Letters—Recent Revival of that Controversy by Dr. 
 Erskine’s Biographer.145 
 
 CHAPTER III. 
 
 Proposal to Mr. Fletcher fully to unite with Mr. Wesley in the Work—Remark¬ 
 able Death of Mr. Downs—Mr. Wesley’s dangerous Illness in Ireland—Dis¬ 
 pute concerning the American Revolution—Curious Anecdote concerning 
 Mr. Wesley’s Plate. 152 
 
 CHAPTER IV. 
 
 Labours and Opposition in the Isle of Man—Secession of an Eminent Preacher 
 —Protestant Association—Mr. Wesley’s Letter on that Occasion—His Letter 
 to the Bishop of London, and Sir Henry Trelawney—Thoughts on “ Dr. Par¬ 
 son’s Remains of Japhet”—-Curious Questions put to Mr. Wesley—His Letter 
 respecting the Sabbath-day, addressed to one of His Majesty’s Ministers— 
 Curious Fragment—Mr. Wesley’s visits to Holland. 159 
 
 BOOK THE EIGHTH. 
 
 CHAPTER I. 
 
 The Deed of Declaration—Mr. Wesley’s Ordinations—Short Account of Dr. 
 Coke. 174 
 
 CHAPTER II. 
 
 Progress of Religion in America—Ordination for the American Societies— 
 Objections considered. . 187 
 
 CHAPTER III. 
 
 Continuance of Mr. Wesley’s Labours—His Visit to Ireland—Account of the 
 Work of God in the French Islands—Mr Wesley’s visits to them—Latter 
 
 days and Death of Mr. Charles Wesley—A Review of his Character.205 
 
 CHAPTER IV. 
 
 The Three Last Years of Mr. Wesley’s Life—His Last Illness and Death— 
 
 The Inscription on his Tomb—His Last Will and Testament. 222 
 
 CHAPTER V. 
 
 A Review of Mr. Wesley’s Labours as a Writer, and as a Minister of Christ 
 —Testimonies of Eminent Men concerning Him—Concluding Observations 
 
 on the Fellowship and Discipline established in the Societies.235 
 
 APPENDIX. 
 
 Letters between the Rev.*******, who passes by the Name of John Smith, 
 and the Rev. John Wesley......277 
 
THE LIFE 
 
 OF 
 
 THE REV. JOHN WESLEY, A.M. 
 
 BOOK THE FIFTH. 
 
 CHAPTER I. 
 
 PROGRESS OF RELIGION, WITH THE PERSECUTIONS THAT FOLLOWED. 
 
 Mr. Wesley having now several helpers after his own heart, the 
 work of God prospered in many places. Many sdcieties were formed 
 in Somersetshire, Wiltshire, Gloucestershire, Leicestershire, Warwick¬ 
 shire, Lincolnshire, Nottinghamshire, and in several parts of Yorkshire. 
 And those in London, Bristol, Kingswood, and Newcastle-upon-Tyne, 
 were much increased. 
 
 But as in the beginning of Christianity, so it was now : This sect was 
 every ivhere spoken against. But its enemies were not content with 
 this. In the year 1740, several rioters, who had long disturbed the 
 meetings in Bristol, were emboldened by impunity. Their numbers 
 also increased, so as to fill, not only the court before the preaching- 
 house, but a considerable part of the street. The mayor sent them 
 orders to disperse ; but they set him at defiance. He then despatched 
 several of his officers, who took the ringleaders into custody. The 
 next day they were brought into court, it being the time of the quarter- 
 sessions. There they received a severe reprimand; and from that 
 time, the Society in Bristol enjoyed almost uninterrupted peace. 
 
 In London the rioters were not so easily subdued. They assembled 
 at various places, and frequently treated Mr. Wesley and many of his 
 serious hearers in a shameful manner. They followed them with 
 showers of stones, and once attempted to unroof the Foundery, where 
 the congregation was assembled, and had nearly accomplished their 
 design. The common cry was, “ You may treat them as you please, 
 for there is no law for them.” But Sir John Ganson, the chairman of 
 the Middlesex Justices, called on Mr. Wesley, and informed him, “ that 
 he had no need to suffer these riotous mobs to molest himadding, 
 “ Sir, I and the other Middlesex Magistrates have orders from above, 
 to do you justice whenever you apply to us.” A short time after, he 
 did apply. Justice was done, though not with rigour; and from that 
 period the Society had peace in London. It was very confidently 
 stated, in that day, that when the question concerning the persecutions 
 suffered by the Societies at this time, came before the Council, the 
 King declared, that “ No man in his dominions should be persecuted on 
 the account of religion, while he sat on the throne.” His late Majesty 
 also, and indeed all that dynasty, have acted on the same principle. 
 
 Vol. II. 2 
 
6 
 
 THE LIFE OF 
 
 A remarkable circumstance, which Mr. Wesley related to me, may 
 throw considerable light on those “ orders from above.” One of the ori¬ 
 ginal Society of Methodists at Oxford, on the departure of its founders 
 from the university, after seeking for others like-minded, at length joined 
 the Society of Quakers, and settled at Kew. Being a man of consider¬ 
 able property, and of exemplary behaviour, he was much respected, and 
 favoured with free permission to walk in the royal gardens. Here he 
 frequently met the King, who conversed freely with him, and with much 
 apparent satisfaction. Upon one of those occasions, his Majesty, know¬ 
 ing that he had been at Oxford, inquired if he knew the Messrs. Wesley, 
 adding, “ They make a great noise in the nation.” The gentleman 
 replied, “ I know them well, King George ; and thou mayest be assured, 
 that thou hast not two better men in thy dominions, nor men that love 
 thee better, than John and Charles Wesley.” He then proceeded to give 
 some account of their principles and conduct; with which the King 
 seemed much pleased.—When Mr. Wesley had concluded, I said, 
 “We s£e, Sir, the Lord can bring a tale to the ear of the King.”—He 
 replied, with much feeling, “0, I have always found the blessedness of 
 a single eye ,—of leaving all to Him.” 
 
 However, the rioters in the country, particularly in Staffordshire, were 
 not so easily quelled. In the beginning of 1743, Mr. Wesley visited 
 Wednesbury, and preached in the town hall, morning and evening, and 
 also in the open air. He likewise visited the parts adjacent, and more 
 especially those which were inhabited by colliers. Many appeared to 
 be deeply affected, and about a hundred desired to join together. In two 
 or three months, these were increased to between three and four hun¬ 
 dred, and upon the whole enjoyed much peace. But in the Summer 
 following, there was an entire change. Mr. Egginton, the minister of 
 Wednesbury, with several neighbouring Justices of the peace, stirred 
 up the basest of the people ; on which, such outrages followed as were 
 a scandal to the Christian name. Riotous mobs were summoned 
 together by the sound of a horn; men, women, and children were abused 
 in the most shocking manner; being beaten, stoned, covered with mud : 
 Some, even pregnant women, were treated in a manner that cannot be 
 mentioned. In the mean time, their houses were broken open by any 
 that pleased, and their goods spoiled or carried away; some of the 
 owners standing by, but not daring to oppose, as it would have been at 
 the peril of their lives. Mr. Wesley’s own account of those riots, as far 
 ■as they related to himself, is so remarkable, that I make no scruple of 
 inserting it at large. 
 
 “Thursday, October 20, 1743.—After preaching at Birmingham, I 
 rode to Wednesbury. At twelve, I preached in a ground near the middle 
 of the town, to a far larger congregation than was expected, on, ‘ Jesus 
 Christ, the same yesterday, and to-day, and for ever. 1 I believe, every 
 one present felt the power of God, and no creature offered to molest us. 
 
 “ I was writing at Francis Ward’s in the afternoon, when the cry 
 arose, that ‘ the mob had beset the house.’ We prayed, that God would 
 disperse them. And it was so ; so that in half an hour? not a man was 
 left. I told our brethren, ‘Now is the time for us to go;’ but they 
 pressed me exceedingly to stay. So, that I might not offend them, I sat 
 down, though I foresaw what would follow. Before five, the mob sur¬ 
 rounded the house again, in greater numbers than ever. The cry of 
 
THE REV. JOHN WESLEY. 
 
 7 
 
 one and all was, ‘ Bring out the minister; we will have the minister.’ I 
 desired one to take their captain by the hand, and bring him into the 
 house. After a few sentences interchanged between us, the lion was 
 become a lamb. I desired him to go and bring one or two of the most 
 angry of his companions. He brought in two, who were ready to swal¬ 
 low the ground with rage ; but, in two minutes, they were as calm as he. 
 I then bade them make way, that I might go out among the people. As 
 soon as I was in the midst of them, I called for a chair, and, standing up, 
 asked, ‘ What do any of you want with me V Some said, ‘ We want you 
 to go with us to the Justice.’ I replied, ‘That I will, with all my heart!’ 
 I then spoke a few words, which God applied ; so that they cried out 
 with might and main, ‘ The gentleman is an honest gentleman, and we 
 will spill our blood in his defence !’ I asked, ‘ Shall wo go to the Justice 
 to-night, or in the morning V Most of them cried ‘ To-night! To-night!’ 
 On which, I went before, and two or three hundred followed. 
 
 “The night came, before we had walked a mile, together with heavy 
 rain. However, on we went to Bentley-Hall, two miles from Wednes- 
 bury. One or two ran before, to tell Mr. Lane, ‘ They had brought Mr. 
 Wesley before his Worship.’—Mr. Lane replied, ‘ What have I to do 
 with Mr. Wesley ? Go and carry him back again.’ By this time the main 
 body came up, and began knocking at the door. A servant told them, 
 e Mr. Lane was in bed.’—His son followed, and asked, ‘ What was the 
 matter?—One replied, ‘ Why, an’t please you, they sing psalms all day; 
 nay, and make folks rise at five in the morning. And what would your 
 Worship advise us to do?’—‘ To go home,’ said Mr. Lane, ‘ and be quiet.’ 
 
 “ Here they were at a full stop, till one advised, ‘ To go to Justice 
 Persehouse, at Walsal.’—All agreed to this. So we hastened on, and 
 about seven came to his house. But Mr. Persehouse likewise sent 
 word, that ‘ He was in bed.’—Now they were at a stand again; but at 
 last they all thought it the wisest course to make the best of their way 
 home. About fifty of them undertook to convoy me. But we had not 
 gone a hundred yards, when the mob of Walsal came, pouring in like a 
 flood, and bore down all before them. The Darlaston mob made what 
 defence they could ; but they were weary, as well as out-numbered. So 
 that, in a short time, many being knocked down, the rest ran away, and 
 left me in their hands. 
 
 “To attempt speaking was vain ; for the noise on every side was like 
 the roaring of the sea. So they dragged me along till we came to the 
 town; where, seeing the door of a large house open, I attempted to go 
 in ; but a man, catching me by the hair, pulled me back into the middle 
 of the mob. They made no more stop, till they had carried me through 
 the main street. I continued speaking all the time to those within hear¬ 
 ing, feeling no pain or weariness. At the W est-end of the town, seeing 
 a door half open, 1 made towards it, and would have gone in ; but a gen¬ 
 tleman in the shop would not suffer me, saying, ‘ They would pull the 
 house down to the ground.’—However, I stood at the door, and asked, 
 
 * Are you willing to hear me speak V —Many cried out, ‘No, no! Knock 
 his brains out! Down with him! Kill him at once !’ Others said, ‘ Nay ; 
 but we will hear him first!’—I began asking, ‘ W r hat evil have I done? 
 Which of you all have I wronged in word or deed ?’ and continued 
 speaking above a quarter of an hour, till my voice suddenly failed. Then 
 the floods began to lift up their voice again; many crying out, ‘ Bring 
 him away! Bring him away!’ > 
 
THE LIFE OF 
 
 S 
 
 , “ In the mean time, my strength and my voice Returned, and I broke 
 
 out aloud into prayer. And now the man who just before headed the 
 mob, turned and said, ‘ Sir, I will spend my life for you. Follow me, 
 and not one soul here shall touch a hair of your head.’—Two or three 
 of his fellows confirmed his words, and got close to me immediately. 
 At the same time, the gentleman in the shop cried out, ‘ For shame! 
 For shame ! Let him go !’—An honest butcher, who was a little farther 
 off, said, ‘ It was a shame they should do thus;’ and pulled back four 
 or five, one after another, who were running on the most fiercely. The 
 people then, as if it had been by common consent, fell back to the right 
 and left; while those three or four men took me between them, and 
 carried me through them all. But, on the bridge, the mob rallied again; 
 we therefore went on one side, over the mill-dam, and thence through 
 the meadows; till, a little before ten, God brought me safe to Wednes- 
 bury; having lost only one flap of my waistcoat, and a little skin from 
 one of my hands. 
 
 “ I never saw such a chain of providences before ; so many convin¬ 
 cing proofs, that the hand of God is on every person and thing, over¬ 
 ruling as it seemeth him good. 
 
 “ A poor woman of Darlaston, who had headed that mob, and sworn, 
 i that none should touch me,’ when she saw her fellows give way, ran 
 into the thickest of the throng, and knocked down three or four men, 
 one after another. But many assaulting her at once, she was soon 
 overpowered, and had probably been killed in a few minutes, (three 
 men keeping her down, and beating her with all their might,) had not a 
 man called out to them, ‘Hold, Tom, hold!’—‘Who is there? said 
 Tom. ‘What, honest Munchin? Nay then, let her go!’—So they 
 held their hands, and let her get up and crawl home as well as she 
 could. 
 
 “ From the beginning to the end, I found the same presence of mind 
 as if I had been sitting in my study. But I took no thought for one 
 moment before another; only once it came into my mind, that if they 
 should throw me into the river, it would spoil the papers that were in 
 my pocket. For myself, I did not doubt but I should swirp across, 
 having but a thin coat, and a light pair of boots. 
 
 “ By how gentle degrees does God prepare us for his will! Two 
 years ago, a piece of a brick grazed my shoulders. It was a year after, 
 that a stone struck me between the eyes. Last month, I received one 
 blow ; and this evening, two,—one before we came into the town, and 
 one after we were gone out. But both were as nothing: For, though 
 one man struck me on the breast with all his might, and the other on 
 the mouth with such a force that the blood gushed out immediately, J 
 felt no more pain from either of the blows, than if they had touched me 
 with a straw. 
 
 “ It ought not to be forgotten, that when the rest of the Society made 
 all haste to escape for their lives, four only would not stir, William Sitch, 
 Edward Slater, John Griffiths, and Joan Parks: These kept with me, 
 resolving to live or die together. And none of them received one blow 
 but William Sitch, who held me by the arm from one end of the town 
 to the other. He was then dragged away and knocked down; but he 
 soon rose and got to me again. I afterwards asked him, ‘ What he 
 expected, when the mob came upon us V —He said, ‘ To die for Him 
 
THE REV. JOHN WESLEY. 
 
 
 who had died for usand added, that ‘ he felt no hurry or fear, but * 
 calmly waited till God should require his soul of him.’ 
 
 “ When I came back to Francis Ward’s, I found many of our bre¬ 
 thren waiting upon God. Many also, whom I never had seen before, 
 came to rejoice with us. And the next morning, as I rode through the 
 town on my way to Nottingham, every one I met expressed such a 
 cordial affection, that I could scarce believe what I saw and heard.” 
 
 About this time, (1744,) a Captain Turner, of Bristol, a member of 
 the Methodist Society, landed at St, Ives in Cornwall, and was agreea- 
 ably surprised to find a few persons who feared God, and constantly met 
 together. They were much refreshed by him, as he was by them. 
 On mentioning this at Bristol, Mr. Charles Wesley went there with two 
 of the preacners, whose labours were blessed to many. Mr. John 
 Wesley soon after visited them and found a considerable Society, many 
 of whom enjoyed peace with God. But both he and his serious hearers 
 were roughly handled by the Rector, the i urate, and the gentry, who 
 set the mob upon them on every occasion. Many of the people were 
 wounded; and the preaching-house at St. Ives was pulled down to the 
 ground. 
 
 The persecution Mr. Wesley met with in Falmouth and its neighbour¬ 
 hood, is so remarkable, that I shall give his own description of it; and 
 this, with the account of the persecution at Wednesbury, will afford my 
 readers some idea of the sufferings Mr. Wesley endured in the com¬ 
 mencement of his extensive labours. 
 
 “ Thursday, July 4. —I rode to Falmouth. About three in the after¬ 
 noon, I went to see a gentlewoman who had been indisposed. Almost 
 as soon as I sat down, the house was beset on all sides by an innume¬ 
 rable multitude of people. A louder or more confused noise could 
 hardly be at the taking of a city by storm. At first Mrs. B. and her 
 daughter endeavoured to quiet them : But it was labour lost. They 
 might as well have attempted to still the raging of the sea, and were, 
 therefore, soon glad to shift for themselves. The rabble roared with all 
 their throats, 4 Bring out the Canorum ! Where is the Canorum V (an 
 unmeaning word which the Cornish rabble then used instead of Method¬ 
 ist.) No answer being given, they quickly forced open the outer door, 
 and filled the passage. Only a wainscot partition was between us, 
 which was not likely to stand long. I immediately took down a large 
 looking-glass which hung against it, supposing the whole side would fall 
 in at once. They began their work with abundance of bitter impreca¬ 
 tions. A poor girl who was left in the house was utterly astonished, 
 and cried out, ‘ O Sir, what must we do?’—I said, ‘ We must pray.’— 
 Indeed at that time, to all appearance, our lives were not worth an hour’s 
 purchase.—She asked, ‘ But, Sir, is it not better for you to hide your¬ 
 self? To get into the closet?’—I answered, 4 No. It is best for me to 
 stand just where I am.’ Among those without, were the crews of some 
 privateers, which were lately come into the harbour. Some of these, 
 being angry at the slowness of the rest, thrust them away, and coming 
 up all together, set their shoulders to the inner door, and cried out, 
 
 4 Avast, lads, avast!’ Away went all the hinges at once, and the door 
 fell back into the room. I stepped forward into the midst of them, and 
 said, 4 Here I am! Which of yoii has any thing to say to me ? To 
 which of you have I done any wrong ? To you ? Or you ? Or you V J 
 
10 
 
 THE LIFE OF 
 
 continued speaking till I came into the middle of the street, and then 
 raising my voice, said, ‘ Neighbours, countrymen, do you desire to hear 
 me speak ? They cried vehemently, ‘ Yes, yes ! he shall speak. He 
 shall. Nobody shall hinder him.’ But having nothing to stand on, and 
 no advantage of ground, I could be heard by a few only. However, I 
 spoke without intermission; and, as far as the sound reached, the people 
 were still, till one or two of their captains turned about and swore, ‘ Not 
 a man shall touch him.’ Mr. Thomas, a clergyman, then came up, and 
 asked, ‘ Are you not ashamed to use a stranger thus? He was soon 
 seconded -by two or three gentlemen of the town, and one of the Aider- 
 men ; with whom I walked down the town, speaking all the time, till I 
 came to Mrs. Maddern’s house. The gentlemen proposed sending for 
 my horse to the door, and desired me to step in and rest the mean time. 
 But on second thoughts, they judged it not advisable to let me go out 
 among the people again. So they chose to send my horse before me to 
 Penryn, and to send me thither by water; the sea running close by the 
 back door of the house in which we were. 
 
 “ I never saw before, no, not at Walsal itself, the hand of God so 
 plainly shown as here. There I had some companions, who were will¬ 
 ing to die with me , here, not a friend, but one simple girl, who likewise 
 was hurried away from me in an instant, as soon as ever she came out 
 of Mrs. B.’s house. There I received some blows, lost part of my 
 clothes, and was covered over with dirt. Here, although the hands of 
 perhaps some hundreds of people were lifted up to strike or throw, they 
 were one and all stopped in the midway, so that not a man touched me 
 with one of his fingers. Neither was any thing thrown from first to last, 
 so that I had not even a speck of dirt on my clothes. Who can deny, 
 that God heareth the prayer ? Or that he hath all power in heaven and 
 earth ?’ 
 
 In September, 1744, Mr. Wesley received the following letter from 
 Mr. Henry Millard, one of the preachers in Cornwall, giving some 
 account of their difficulties. “ The word of God,” says he, “has free 
 course here : It runs and is glorified. But the devil rages horribly. 
 Even at St. Ives, we cannot shut the door of John Nance’s house to 
 meet the society, but the mob immediately threatens to break it open. 
 And in other places it is worse. I was going to Crowan on Tuesday, 
 and within a quarter of a mile of the place where I was to preach, some 
 met me, and begged me not to go up, saying, ‘ If you do, there will 
 surely be murder; if there is not already : For many were knocked 
 down before we came away.’ By their advice, I turned back to the 
 house where I had left my horse. We had been there but a short time, 
 when many people came in very bloody. But the main cry of the mob 
 was, ‘ Where is the preacher ? whom they sought for in every part of 
 the house ; swearing bitterly, ‘ If we can but knock him on the head, we 
 shall be satisfied ’ 
 
 “ Not finding me, they said, ‘ However, we shall catch him on Sun¬ 
 day at Cambourn.’ But it was Mr. Westall’s* turn to be there. While 
 he was preaching at Mr. Harris’s, a tall man came in and pulled him 
 
 * Thomas Westall was a simple, upright man, whose word the Lord greatly blessed. 
 Mr. Wesley at first thought as in the case of Thomas Maxfield, to silence him. But Mrs. 
 Canning, a pious old lady of Evesham, said, “ Stop him at your peril! He preaches the 
 truth, and the Lord owns him as truly as he does you or your brother.” 
 
THE REV. JOHN WESLEY. 
 
 11 
 
 / 
 
 down. Mr. Harris demanded his warrant; but he swore, ‘ Warrant or 
 no warrant, he shall go with me!’ So he carried him out to the mob, 
 who took him away to the church town. They kept him there till the 
 Tuesday morning, when the Rev. Dr. Borlase wrote his mittimus , by 
 virtue of which he was to be committed to the house of correction at 
 Bodmin, as a vagrant. So they took him as far as Cambourn that night, 
 and the next day to Bodmin.” 
 
 The Justices who met at the next quarter-sessions in Bodmin, know¬ 
 ing a little more of the laws of God and man. or at least showing more 
 regard for them than Dr. Borlase, declared Mr. Westall’s commitment; 
 to be contrary to all law, and immediately set him at liberty. 
 
 The preachers in the different parts of the kingdom were permitted to 
 drink of the same cup , yea, in many instances, they suffered greater per¬ 
 secutions than Mr. Wesley himself. Stones, dirt, and rotten eggs, were 
 the common weapons of the mob. In some instances, as in that of Mr. 
 Thomas Mitchell,* they were thrown into ponds of water, and held down 
 till they were nearly drowned. Applications were made for redress to 
 the neighbouring Magistrates, but generally in vain. They then, under 
 the patronage of Mr. Wesley, had recourse to the Court of King’s 
 Bench, and, in every instance, found the most ample justice. The 
 Judges of that Court acted on every occasion with the greatest upright¬ 
 ness and impartiality: the consequence of which was, that in many 
 places peace was restored. 
 
 Notwithstanding this brutal opposition, Mr. Wesley preached in most 
 of the towns in Cornwall : and the seed sown, through the blessing of 
 God, produced a plentiful harvest. Perhaps there is no part of these 
 kingdoms where there has been a more general change. Hurling , 
 their favourite but a most brutal diversion, at which limbs were fre¬ 
 quently broken and lives lost, is now hardly heard of: and that scandal 
 of humanity which had been so constantly practised on all the coasts of 
 Cornwall, the plundering vessels that struck upon the rocks and often 
 murdering those that escaped from the wreck , is now well nigh at an 
 end. But it is not harmlessness or outward decency alone, which has 
 evidenced the reality of their religion, but faith working by love , pro¬ 
 ducing all inward and outward holiness. 
 
 About the time of the persecutions in Cornwall, John Nelson of 
 Birstal in Yorkshire, who has been mentioned before, and Thomas 
 Beard, an honest industrious man, were pressed and sent off as soldiers, 
 for no other crime, either committed or pretended, than that of calling 
 sinners to repentance. John Nelson was after much ill usage released 
 by an order from the Secretary at War, and preached the Gospel many 
 years. But Thomas Beard sunk under his oppressions. He was then 
 lodged at the Hospital at Newcastle, where he praised God continually. 
 His fever increasing, he was bled. His arm festered, mortified, and 
 was cut off: two or three days after which God signed his discharge, 
 and called him up to his eternal home. 
 
 * A plain, forcible preacher, greatly owned of God, especially to the poor. The late Dr. 
 Hey, of Leeds, used to call upon Dr Priestley, who then also lived at Leeds, and take him 
 to the Methodist Chapel. On one of those occasions, the preacher happened to be Mr. 
 Mitchell. Dr. Hey, who was rather nice in hearing, was mortified that his philosophical 
 friend should be led to hear so plain a preacher. On their return, however, he ventured to 
 ask the Doctor, what he thought of the sermon. He replied,.“ that he thought it admirable!” 
 but perceiving his friend’s surprise, he added, “ Other men may do good, Dr. Hey, but that 
 man must do good, for he alms at nothing else.” 
 
12 
 
 THE LIFE OF 
 
 While Mr. Wesley thus, like his Divine Master, endured the cross, 
 despising the shame , his brother, Mr. C. Wesley, was called to drink of 
 the same cup. He had laboured in the preceding year in the neigh¬ 
 bourhood of Bristol, till the 17th of May, when he set out for the North. 
 He preached at Painswick, and then visited Stroud, Evesham, and 
 several other places ; and on the 20th, he observes, “ I got once more 
 to our dear colliers at Wednesbury. Here the seed has taken root, 
 and many are added to the church. A Society of more than three hun¬ 
 dred, are seeking full redemption in the cleansing blood of Christ. The 
 enemy rages exceedingly against them. A few here have returned 
 railing for railing; but the generality have behaved as the followers of 
 Christ Jesus. 
 
 “ May 21.—I spent the morning in conference with several who have 
 received the atonement under my Brother’s ministry. I saw the piece 
 of ground to build a chapel upon, given us by a Dissenter. I walked 
 with many of our brethren to Walsal, singing as we went. We were 
 received with the old complaint, Behold these that turn the world upside 
 down , are come hither also! We walked through the town, amidst the 
 noisy greetings of our enemies. I stood on the steps of the Market- 
 House. A host of men came against us ; and they lifted up their 
 voice and raged horribly. I preached from these words, But none of 
 these things move me; neither count I my life dear unto myself so that I 
 might finish my course with joy , &c. The street was full of fierce 
 Ephesian beasts, (the principal man setting them on,) who roared, and 
 shouted, and threw stones incessantly. At the conclusion, a stream 
 of ruffians was suffered to beat me down from the steps ; I rose, and, 
 having given the blessing, was beat down again, and so a third time. 
 When we had returned thanks to the God of our salvation, I then from 
 the steps bid them depart in peace, and walked through the thickest of 
 the rioters. They reviled us, but had no commission to touch a hair of 
 our head. 
 
 “ May 22.—I preached to between one and two thousand peaceable 
 people, at Birmingham^ and again at Wednesbury in the evening. On 
 the 23d, I took my leave in those words, Confirming the souls of the 
 disciples , and exhorting them to continue in the faith ; and that we must 
 through much tribulation enter into the kingdom of heaven . With many 
 tears, and blessings, they sent me away, recommended to the grace of 
 God. 
 
 “ May the 26th.—-In the afternoon I came to the flock in Sheffield, 
 who are as sheep among wolves; the minister having so stirred up the 
 people, that they are ready to tear the Methodists in pieces. At six 
 o’clock, I went to the Society house, next door to our brother Bennet’s. 
 Hell from beneath seemed moved to oppose us. As soon as I was in 
 the desk, with David Taylor, the floods began to lift up their voice. An 
 Officer in the Army contradicted and blasphemed. I took no notice of 
 him, but sang on. The stones flew thick, striking the desk and the 
 people. To save them, and the house from being pulled down, I gave 
 out that I should preach in the street, and look them in the face. The 
 whole army of the aliens followed me. The Captain laid hold on me, 
 and began rioting : l gave him A word in season , or advice to a Soldier. 
 
 I then prayed, particularly for his Majesty King George, and preached 
 the gospel, although with much contention. The stones often struck me 
 
THE KEV. JOHN WESLEV. 
 
 13 
 
 in the face. I prayed for sinners, as servants of their master, the Devil; 
 upon which the Captain ran at me with great fury, threatening revenge 
 for abusing, as he called it, 1 The King his master.’ He forced his way 
 through the brethren, drew his sword, and presented it to my breast. I 
 immediately opened my breast, and fixing my eye on his, and smiling in 
 his face, calmly said, 4 1 fear God and honour the King.’ His counte¬ 
 nance fell in a moment, he fetched a deep sigh, and putting up his sword, 
 quietly left the place. He had said to one of the company, who after¬ 
 wards informed me, 4 You shall see if I do but hold my sword to his 
 breast, he will faint away.’ So perhaps I should, had I only his princi¬ 
 ples to trust to; but if at that time I was not afraid, no thanks to my 
 natural courage.-—We returned to our brother Bennet’s, and gave our¬ 
 selves up to prayer. The rioters followed, and exceeded in outrage all 
 I have seen before. Those at Moorfields, Cardiff, and Walsal, were 
 lambs to these. As there is no King in Israel, I mean no Magistrate 
 in Sheffield, every man doth as seemeth good in his own eyes.” 
 
 The mob now formed the design of pulling down the Society house, 
 and set upon their work, while Mr. C. Wesley and the people were pray¬ 
 ing and praising God within. 44 It was a glorious time,” says he, 44 with 
 us : Every word of exhortation sunk deep, every prayer was sealed, and 
 many found the spirit of glory resting upon them”* —-The next day the 
 house was completely pulled down, not one stone being left upon another: 
 44 Nevertheless,” said Mr. Wesley to a friend, 44 the foundation standeth 
 sure ; and our house , not made with hands , is eternal in the heavens .”—~ 
 This day he preached again in the street, somewhat more quietly than 
 before. In the evening the rioters became very noisy again, and threat¬ 
 ened to pull down the house where Mr. C. Wesley lodged. He went 
 out to them ; read the Riot Act, and made a suitable exhortation. They 
 soon afterwards separated, and peace was restored. 
 
 May 27.—At five in the morning, he took leave of the Society in 
 these words, Confirming the souls of the disciples , and exhorting them 
 to continue in the faith , and that we must through much tribulation enter 
 into the kingdom of God. He observes, 44 Our hearts were knit together, 
 and greatly comforted : we rejoiced in hope of the glorious appearing 
 of the great God , who had now delivered us out of the mouth of the 
 lions. David Taylor informed me, that the people of Thorpe, through 
 which we should pass, were exceedingly mad against us. So we found 
 them as we approached the place, and were turning down the lane to 
 Barley-Hall. The ambush rose, and assaulted us with stones, eggs, and 
 dirt. My horse flew from side to side, till he found his way through 
 them. They wounded D. Taylor in the forehead, and the wound bled 
 much. I turned back, and asked, What was the reason v/hy a clergy¬ 
 man could not pass without such treatment? At first the rioters scatter¬ 
 ed ; but, th6ir captain rallying them, answered with horrible impreca¬ 
 tions and stones. My horse took fright, and turned away with me down 
 a steep hill. The enemy pursued me from afar, and followed shouting. 
 Blessed be God, I received no hurt, only from the eggs and dirt. My 
 clothes indeed abhorred me, and my arm pained me a little from a blow 
 I received at Sheffield.” 
 
 Notwithstanding this, he spent an hour or two, with some quiet sin¬ 
 cere persons, assembled at Barley-Hall. By four o’clock in the after- 
 
 * 1 Peter iv, 24. 
 
 3 
 
 Von. IT, 
 
14 
 
 THE LIFE OS' 
 
 noon he reached Birstal, a land of rest: Here they had peace in all then- 
 borders. Great multitudes were bowed down, by the victorious power 
 of gospel truth. “ It was,” says Mr. C. Wesley, “ a time much to be 
 remembered, for the gracious rain wherewith our God refreshed us.”— 
 The next day he preached again, in the morning and at noon, to this 
 ehild-like people, and again in the afternoon at Ormsby, in his way to 
 Leeds. 
 
 May 29, he informs us in his Journal, that, not a year before, he had 
 come to Leeds, and found no man who cared for the things of God: 
 “but,” he observes, “a spark has now fallen in this place also, and it 
 will kindle a great flame.* I met the infant Society, about fifty in num¬ 
 ber, most of them justified, and exhorted them to walk circumspectly. 
 At seven o’clock, I stood before Mr. Shent’s door, and cried to thou¬ 
 sands, ‘ Ho ! every one that thirsteth , come ye to the waters /’ The word 
 took place. They gave diligent heed to it, and seemed a people prepared 
 for the Lord. I went to the great Church, and was showed to the Minis¬ 
 ter’s pew. Five Clergymen were there, who a little confounded me, by 
 making me take place of my elders and betters. They obliged me to 
 help in administering the sacrament. I assisted with eight more Minis¬ 
 ters, for whom my soul was much drawn out in prayer. But I dreaded 
 their favour, more than the stones at Sheffield.”—He was afraid he 
 should melt in this sunshine. 
 
 At two o’clock, he found a vast multitude waiting for the word, and 
 strongly exhorted them to repent and believe the gospel, that their sins 
 might be blotted out. He preached again at Birstal, calling upon ‘ the 
 poor and maimed y the halt and blind , to come to the great supper .’ He 
 observes, “ My Lord disposed many hearts, I doubt not, to accept the 
 invitation. There were several witnesses of the truth, which they have 
 now received in the love of it. I had a blessed parting with the society. 
 
 “ May 30. My horse threw me, and fell upon me. My companion 
 thought I had broken my neck; but my leg only was bruised, my hand 
 sprained, and my head stunned, which spoiled me from making hymns ,-f* 
 or thinking at all in that way till the next day, when the Lord brought us 
 safe to Newcastle. At seven o’clock I went to the room, which will 
 contain about two thousand persons. We rejoiced for the consolation 
 of our mutual fqith. 
 
 “June 5. My soul was revived by the poor people at Chowden; 
 and yet more at Tanfield, where I called to great numbers, ‘ Behold the 
 Lamb of God ,’ &c. At Newcastle I preached in the crowded square, 
 chiefly to the backsliders, whom I besought with tears to be reconciled 
 to God. Surely Jesus looked upon some of them as he looked upon 
 Peter. 
 
 “ June 6. I had the great comfort of recovering some of those who 
 have drawn back. I trust we shall recover them again for ever. On 
 
 * Of the spark which had thus fallen, I am happy to be able to relate the history. The 
 venerable Christopher Hopper, after many years of arduous labour, was preaching atLeeds,a 
 few years after the death of Mr. Wesley. The Conference was then assembled at that place. 
 The Chapels were full, and several Preachers were preaching abroad at the same time. He 
 observed, “ J ust fifty years ago I opened my commission in a Barber’s shop in this town— 
 the shop of William Shent. 1 had just as many hearers as the shop would contain. There 
 the Lord sowed the grain of mustard seed! Behold what it has come to!” Great was our 
 rejoicing in the Lord ! 
 
 f He composed his finest Hymns while engaged in those labours, and often on horsebatk 
 rtf this I fell all say more hereafter. 
 
XHE REV. JOHN WESLEY. 
 
 15 
 
 the 8th, I spake to the bands separately, and tried their faith. We cer¬ 
 tainly have been too easy in allowing persons for believers on their own 
 testimony : nay, and even persuading them into a false opinion of them¬ 
 selves. Some souls it is doubtless necessary to encourage ; but it should 
 be done with caution. To tell one in darkness that he has faith, is to 
 keep him in darkness still, or to make him trust in a false light; a faith 
 that stands in the words of men, not in the power of God. 
 
 “ June 16. I set out for Sunderland, with strong aversion to preach¬ 
 ing. I dragged myself to about a thousand wild people, and cried, 1 O 
 Israel , thou hast destroyed thyself j but in me is thy help /’ Never have 
 I seen greater attention in any people at their first hearing the word. 
 We rode to Shields, went to church, and the people flocked in crowds 
 after me. The minister spake so low, that he could not be heard in 
 reading prayers ; but I heard him loud enough afterwards, calling to the 
 churchwardens to quiet the disturbance, which none but himself had 
 raised. I fancy he thought I should preach in the church where I stood, 
 like some oTthe first Quakers. The clerk came to me, bawling out, ‘ It was 
 consecrated ground, and I had no business to preach on it: That I was 
 no minister,’ &c. When he had cried himself out of breath, I whispered 
 in his ear, that I had no intention to preach there. He stumbled how¬ 
 ever on a good saying, ‘ If you have any word of exhortation to the 
 people, speak to them without.’ I did so, to a huge multitude waiting 
 in the churchyard : many of them very fierce, threatening to drown me, 
 and what not! I walked through the midst of them, and discoursed in 
 strong awakening words on the jailer’s question, 4 What must I do to 
 be saved V The churchwardens and others laboured in vain to interrupt 
 me, by throwing dirt, and even money, among the people. Having 
 delivered my message, I rode to the Ferry, crossed it, and met as rough 
 friends on the other side. The mob of North Shields waited to salute 
 me, with the minister at their head. He had got a man with a horn 
 instead of a trumpet, and bid him blow and his companions shout. 
 Others were almost as violent in their approbation. We went through 
 honour and dishonour; but neither of them hurt us, and by six o’clock, 
 with God’s blessing, we came safe to Newcastle.” 
 
 June 19. Mr. C. Wesley took leave of the Society at Newcastle, 
 and on June 24, he arrived at Nottingham ; and adds, “ I found my 
 brother in the market-place,* calling lost sinners to him who justifieth 
 the ungodly. He gave notice of my preaching in the evening. At seven, 
 many thousands attended in deep silence. Surely the Lord hath much 
 people in this place ” They began a society here with nine members, 
 and on June the 27th, Mr. C. Wesley set out for London, where he 
 arrived on the evening of the 28th, having visited Oxford in his way 
 thither.—July 3, he says, “ Mr. Hall, poor Moravianized Mr. Hall, met 
 me at the Chapel. I did him honour before the people. I expounded 
 the Gospel, as usual, and strongly avowed my intolerable attachment to 
 the Church of England. Mr. Meriton and Graves assisted at the Sacra¬ 
 ment.—July 6, I showed from Romans the 5th, the marks of justifica¬ 
 tion, and overturned the vain confidence of several. I strongly warned 
 them against seducers, and found my heart knit to this people.—July 8, 
 I. Bray came to persuade me, not to preach till the Bishops should bid 
 me. They have not yet forbid me; but by the grace of God I shall 
 * Mr. John Whey’s Works, vol. xxviii,page 151'. 
 
TME LIFE OF 
 
 16 
 
 preach the word, in season and out of season, though they and all men 
 forbid me.” 
 
 July 11.—Mr. C. Wesley left London, and the day following arrived 
 in Bristol. He stayed there only one night, and then set out for Corn¬ 
 wall, and on the 16th, came safe to St. Ives. July 17, he says, “ I rose 
 and forgot that I had travelled from Newcastle. I spake with some of 
 this loving simple people, who are as sheep in the midst of wolves. The 
 priests stir up the people, and make their minds evil-affected towards 
 their brethren. Yet the sons of violence are much checked by the 
 Mayor, an honest Presbyterian, whom the Lord hath raised up.” He 
 informed Mr. C. Wesley, that the ministers were the principal authors 
 of all the mischief. In their sermons they continually represented Mr. 
 Wesley and the preachers, as Popish emissaries, and urged the enraged 
 multitude to use all means for their suppression. While he was preach¬ 
 ing at St. Ives on the 26th, he observes, “ All was quiet, the Mayor 
 having declared his resolution to swear twenty more constables, and 
 suppress the rioters by force of arms. Their drum he had seized. All 
 the time I was preaching he stood at a little distance to awe the rioters. 
 He has set the whole town against him, by not giving us up to their fury. 
 But he plainly told Mr. Hoblin, the fire-and-faggot minister, that he 
 would not be perjured to gratify any man’s malice. He informed us, 
 that he had often heard Mr. Hoblin say, they ought to drive us away by 
 blows, not by arguments.” 
 
 During the riots he one day observes, “ I went to church, and heard 
 that terrible chapter Jeremiah the 7th,—enough, one would think, to make 
 even this hardened people tremble. Never were words more applicable 
 than those, ‘ Stand in the gate of the Lord's house, and proclaim there 
 this word, and say, Hear the word of the Lord, all ye of Jndah, that 
 enter in at these gates to ivorship the Lord. Thus saith the Lord of hosts, 
 the God of Israel, Amend your ways and your doings, and I ivill cause 
 you to dwell in this place. Trust ye not in lying words, saying, The 
 ’Temple of the Lord, The Temple of the Lord, The Temple 
 of the Lord, are these ! — Behold ye trust in lying words that cannot 
 profit. Will ye steal, murder, and commit adultery, and swear falsely — 
 and come and stand before me in this house V ” &c.—Mr. C. Wesley 
 informed me, that upon one of those occasions, after hearing himself 
 abused in a sermon longer than usual, he remained in his pew when the 
 congregation was dismissed, it being what is called Sacrament-Sunday. 
 The minister, perceiving him, called to the clerk, took him inside the 
 rails, and talked with him for some time. The minister then proceeded 
 with the service. When Mr. C. Wesley approached the table, the par¬ 
 son retreated, and the clerk came forward, and, holding out the large 
 Prayer-book, cried out, “ Avaunt, Satan! Avaunt!” Mr. C. Wesley 
 remained for some time, but finding that nothing would quiet the zealous 
 clerk, and that the minister remained stationary at the wall, he retired to 
 his pew, and the service concluded. 
 
 His brother having summoned him to London, to confer with the 
 heads of the Moravians and Calvinists, he set out on the 8th of August. 
 il We had,” says he, “near three hundred miles to travel in five days. 
 I was willing to undertake the labour for the sake of peace, though the 
 journey was too great for us and our beasts, which we had used almost 
 every day for three months.—August 12. We hardly reached the Foun- 
 
THE REV. JOHN WESLEY. 
 
 n 
 
 dery by nine at night. Here I heard that the Moravians would not be 
 present at the Conference. Spangenberg indeed said he would, but 
 immediately left England. My brother was come from Newcastle ; J. 
 Nelson from Yorkshire ; and I from the Land’s End, for good purpose !” 
 
 October 17. He set out to meet his brother at Nottingham, who had 
 escaped with his life, almost by miracle, out of the hands of the mob at 
 Wednesbury, as before related. On the 21st, Mr. Charles Wesley 
 observes, “ My brother came, delivered out of the mouth of the lions ! 
 His clothes were dirty and torn.—He looked like a soldier of Christ. 
 The mob of Wednesbury, Darlaston, and Walsal, were permitted to take 
 and carry him about for several hours, with a full intent to murder him : 
 but his work is not yet finished, or he had been now with the souls under 
 the altar. —October 24. I had a blessed parting from the Society, and 
 by night came wet and weary to Birmingham. On the 25th, I was much 
 encouraged by the patience of our brethren from Wednesbury. They 
 pressed me to come and preach to them in the midst of the town. It 
 was agreed between my brother and me, that if they asked me I should 
 go. Accordingly we set out in the dark, and came to Francis Ward’s, 
 from whence my brother had been carried last Thursday night.* I found 
 the brethren assembled, standing fast in one mind and spirit, in nothing 
 terrified by their adversaries. The word given me for them, was, 
 4 Watch ye , stand fast in the faith , quit yourselves like men , be strong .’ 
 Jesus was with us in the midst, and covered us with a covering of his 
 Spirit. Never was I before in so primitive an assembly. We sang 
 praises with courage, and could all set our seal to the truth of our Lord’s 
 saying, 4 Blessed are they that are persecuted for righteousness ’ sake .’ 
 We laid us down and slept, and rose up again, for the Lord sustained 
 us. As soon as it was light, I walked down the town and preached 
 boldly. It was a most glorious time ! Our souls were satisfied as with 
 marrow and fatness ; and we longed for our Lord’s coming to 4 confess 
 us before his Father , and before his holy Angels .’—We now understood 
 what it was to 4 receive the word in much affliction ,’ and yet 4 1 oith joy 
 in the Holy Ghost.’ 
 
 44 1 took several new members into the Society; and, among them, 
 the young man whose arm had been broke; and received Munchin, 
 upon trial, the late captain of the mob. He has been constantly under 
 the word, since he rescued my brother. I asked him what he thought of 
 him? 4 Think of him,’ said he, ‘that he is a man of Cod, and God was 
 on his side, when so many of us could not kill one man.’—We rode 
 through the town unmolested on our way to Birmingham, where I 
 preached. I rode on to Evesham, and found John Nelson preaching, 
 and confirmed his word.”—On the 31st, he set out for Wales, and 
 reached Cardiff on the first of November. 44 The gentlemen,” says 
 he, 44 had threatened great things if I ever came there again. I called 
 in the midst of them, 4 Is it nothing to you , all ye that pass by ,’ &c. 
 The love of God constrained me to speak and them to hear. The word 
 was irresistible. After it, one of the most violent opposers took me by 
 the hand, and pressed me to come and see him. The rest were equally 
 civil, all the time I staid; only one drunkard made some disturbance, 
 and, when sober, sent to ask my pardon.—The voice of praise and 
 thanksgiving was in the Society. Many are grown in grace and in the 
 * See Mr. John Wesley’s Works, vol. xxviii, page 175. 
 
THE EIFE OF 
 
 Xb 
 
 knowledge of our Lord and Saviour Jesus Christ. I passed an hour 
 with the wife and daughter of the chief bailitf, who are waiting as little 
 children for the kingdom of God.” 
 
 He afterwards visited Bristol, Bath, Oxford, and London; till Janu¬ 
 ary 30, 1744, when he again set out for the North, recommended to 
 the grace of God by all the brethren. On the first of February, he came 
 to Birmingham. He observes, “ A great door is opened in the country, 
 but there are many adversaries.” The preacher at Dudley had been 
 cruelly abused by a mob of Papists and Dissenters ; the Dissenters 
 being stirred up by Mr. Whiting, their minister “ It is probable,” says 
 Mr. C. Wesley, “ that he would have been murdered, but for an honest 
 Quaker, who favoured his escape by disguising him in his broad hat 
 and drab-coloured coat.” “Staffordshire,” he observes, “at present 
 seems the seat of war.” 
 
 “ February 2.—I set out again with brother Webb, for Wednesbury, 
 the field of battle. We met with variety of greetings on the road. I 
 cried in the street, i Behold the Lamb of God , which taketh away the 
 sins of the world!’ Several of our persecutors stood at a distance, but 
 none offered to make the least disturbance. I walked through the 
 blessings and curses of the people, (but the blessings exceeded,) to 
 visit Mr. Egerton’s widow. Never have I observed such bitterness as 
 in these opposers.—February 3. I preached, and prayed with the Soci¬ 
 ety, and beat down the fiery self-avenging spirit of resistance, which 
 was rising in some to disgrace, if not to destroy the work of God.” 
 Mr. C. Wesley preached within sight of Dudley, and then waited on 
 the friendly Captain Dudley, who had stood in the gap, and kept off per¬ 
 secution at Tippen-Green, while it raged all around. He then returned 
 in peace through the enemy’s country. 
 
 The rioters now gave notice that they would come on the Tuesday 
 following, and pull down the houses and destroy the goods of the Metho¬ 
 dists. “ One would think,” says Mr. C. Wesley, “ there was no king in 
 Israel. There is certainly no magistrate, who will put them tcf shame 
 in any thing. Mr. Constable offered to make oath, that their lives were 
 in danger; but the Justice refused it, saying that he could do nothing. 
 Others of our complaining brethren met with the same redress, being 
 driven away with revilings. The magistrates do not, like those of old, 
 themselves tear off their clothes and beat them; they only stand by and 
 see others do it. One of them told Mr. Jones, ‘ it was the best thing 
 the mob ever did, so to treat the Methodists ; and he himself would give 
 five pounds to drive them out of the country.’ Another, when our bro¬ 
 ther Ward begged his protection, delivered him up to the mercy of the 
 mob, who had half-murdered him before, and throwing his hat round his 
 head, cried, ‘ Huzza, boys ! Well done ! Stand up for the Church !’ ” 
 Mr. C. Wesley adds, “ No wonder that the mob, so encouraged, should 
 say there is no law for the Methodists ! Accordingly, like outlaws they 
 treat them, breaking their houses, and taking away their goods at plea¬ 
 sure : extorting money from those who have it, and cruelly beating those 
 who have it not. 
 
 “February 4— I spoke with those of our brethren who have this 
 world’s goods, and found them entirely resigned to the will of God ; all 
 thoughts of resistance, blessed be God, are over. The chief of them 
 said to me, ‘ Naked came 1 into the world, and I can but go naked out 
 
THE REV. JOHN WESLEY. 
 
 19 
 
 of it.’ They are resolved, by the grace of God, to follow my advice, and 
 to suffer all things. Only I wished them to go round again to the Jus¬ 
 tices and give information of their danger. Mr. Constable said, he had 
 just been with one of them, who redressed him only by bitter reproaches, 
 —that the rest were of the same mind, and could not plead ignorance, 
 because the rioters had the boldness to set up papers inviting all the 
 country to rise with them to destroy the Methodists.-—At noon I returned 
 to Birmingham, having continued two days in the lions’ den unhurt.” 
 
 Mr. C. Wesley now set out for Nottingham, where he arrived on the 
 6th, and found that here, also, the monster persecution was lifting up its 
 destructive head. “ Our brethren,” says he, “ are violently driven from 
 their place of meeting, pelted in the streets, &c, and mocked with vain 
 promises of justice by the very man, who, underhand, encourages the 
 rioters. An honest Quaker has hardly restrained some of our brethren 
 from resisting evil. but henceforth, I hope, they will meekly turn the 
 other cheek.” 
 
 Mr. C. Wesley and his friends at Nottingham sent a person to Litch¬ 
 field, to get intelligence of what mischief had been done in Staffordshire, 
 by the rioters in their threatened insurrection. He returned on the 
 ninth, and Mr. C. Wesley gives the following account. “ He met our 
 brother Ward, who had fled thither for refuge. The enemy had gone to 
 the length of his chain : all the rabble of the county were gathered 
 together, and laid waste all before them. I received a note from two of 
 the sufferers, whose loss amounts to two hundred pounds. My heart 
 rejoiced in the great grace which was given them ; for not one resisted 
 evil; but ‘ they took joyfully the spoiling of their goods.’ We gave God 
 the glory, that Satan was not suffered to touch their lives : they have lost 
 all besides, and ‘ rejoice with joy unspeakable.’” 
 
 Mr. C. Wesley now went on to Newcastle, preaching every where, as 
 he had opportunity, till on March the 14th, being at Birstal, a person 
 informed him there of a constable who had a warrant in which his name 
 was mentioned. Mr. C. Wesley sent for him, and found it was, “ To 
 summon witnesses to some treasonable words said to be spoken by one 
 TVestley.” He was just leaving Birstal when this information was given 
 him ; but he now determined not to go forward for London as he intend¬ 
 ed, thinking it better to appear before the Justices at Wakefield, and, as 
 he says, look his enemies in the face. Accordingly, he rode to Wake¬ 
 field the next morning, and waited on Justice Burton at his inn, with two 
 other Justices, Sir Rowland Wynn, and the Rev.' Mr. Zouch. He 
 informed Mr. Burton, that he had seen a warrant of his, summoning wit¬ 
 nesses of some treasonable words, said to be spoken by one Westley: 
 that he had put off his journey to London, that he might answer what¬ 
 ever should be laid to his charge.—Mr. Burton replied, he had nothing 
 to say against him, and he might depart.—Mr. C. Wesley answered, 
 “ That is not sufficient without clearing my character, and that of many 
 innocent people, whom their enemies are pleased to call Methodists.— 
 4 Vindicate them !’ said my brother Clergyman, ‘ that you will find a very 
 hard task.’—I answered, As hard as you may think it, I will engage to 
 prove that all of them, to a man, are true members of the church of Eng¬ 
 land, and loyal subjects of his Majesty King George. I then desired 
 they would administer to me the oaths ; and added, I wish, gentlemen, 
 that you could send for every Methodist in England, and give them all 
 
20 
 
 THE LIFE OF 
 
 the same opportunity pou do me, of declaring their loyalty upon oath.— 
 Justice Burton said, he was informed that we constantly prayed for the 
 Pretender in all our societies, or nocturnal meetings, as Mr. 2ouch call¬ 
 ed them.—I answered, The very reverse is true. We constantly pray 
 for his Majesty King George, by name. Here are such hymns (show¬ 
 ing them) as we sing in our societies. Here is a sermon which I preach¬ 
 ed before the University, and another preached there by my brother. 
 Here are his Appeals and a few more tracts, containing an account of 
 our principles and practices. I then gave them our books, and was bold 
 enough to say, I am as true a Church-of-England man, and as loyal a 
 subject, as any man in the kingdom!—They all cried, that was impos¬ 
 sible. But it was not my business to dispute, and as I could not answer 
 till the witnesses appeared, I withdrew without farther delay. 
 
 “ While I waited at a neighbour’s house, the Constable from Birstal, 
 whose heart the Lord had touched, was brought to me by one of the 
 brethren. He told me he had summoned the principal witness, Mary 
 Castle, on whose information the warrant was granted. She was setting 
 out on horseback, when the news came that I was not gone forward to 
 London, as they expected, but had returned to Wakefield. Hearing 
 this, she turned back, and declared to him that she did not hear the 
 treasonable words herself, but another woman had told her so. Three 
 more witnesses, who were to swear to my words, retracted likewise, 
 and knew nothing of the matter. The fifth, Mr. Woods, an alehouse 
 keeper, is forthcoming, it seems, in the afternoon. I now plainly see 
 what the consequence would have been of not appearing here to look 
 my enemies in the face. Had I gone on my journey, there would have 
 been witnesses enough, and oaths enough, to stir up a persecution 
 against the Methodists. I took the witnesses’ names, and a copy of 
 the warrant, which is as follows : 
 
 ‘West Riding of Yorkshire. 
 
 ‘ To the Constable of Birstal, of the said Riding , or Deputy. 
 
 ‘ These are, in his Majesty’s Name, to require and command you 
 to summon Mary Castle, of Birstal aforesaid, and all other such per¬ 
 son or persons as you are informed can give any information against 
 one Westley, or any other of the Methodist Preachers, for speaking any 
 treasonable words or exhortations, as praying for the banished, or the 
 Pretender, &c, to appear before me, and other of his Majesty’s Justices 
 of the Peace for the said Riding, at the White Hart in Wakefield, on the 
 15th of March instant, by ten o’clock in the forenoon, to be examined, 
 and to declare the truth of what they and each of them know touching 
 the premises . and that you likewise make a return hereof, before us, 
 on the same day. Fail not. Given under my hand, the tenth of 
 March, 1744. E. Burton.’ 
 
 “ Between two and three o’clock, Mr. Woods came, and started back 
 on seeing me, as if he had trod upon a serpent. One of the brethren 
 took hold of him, and told me he trembled every joint of him. The 
 Justices’ clerk had bid the constable bring Woods to him as soon as 
 ever he came. But notwithstanding the clerk’s instructions, Woods 
 frankly confessed, now he was come, he had nothing to sav, and would 
 not have come at all, if they had not forced him. 
 
THE REV. JOHN WESLEY. 
 
 ±i 
 
 u I waited at the door till seven in the evening, while they were 
 examining the disaffected. I took public notice of Okerhousen, the 
 Moravian teacher; but not of Mr. Kendrick. When all their business 
 was over, and I had been insulted at their door from eleven in the morn¬ 
 ing till seven at night, I was sent for and asked, ‘ What would Mr. 
 Wesley desire V 
 
 u Wesley ,—I desire nothing but to know what is alleged against me*. 
 
 * Justice Burton said, wl^t hope of truth from him ? Then addressing 
 himself to me, ‘ Here are two of your brethren, one so silly it is a shame 
 he should ever set up for a teacher; and the other has a thousand lies 
 and equivocations upon oath. He has not wit enough, or he would 
 make a complete Jesuit.’—I looked round, and said, I see none of my 
 brethren here, but this gentleman, pointing to the Reverend Justice, 
 who looked as if he did not thank me for claiming him. 
 
 “ Burton. —W T hy, do you not know this man? pointing to Kendrick. 
 
 “ Wesley. —Yes, Sir, very well: for, two years ago, I expelled him. 
 from our Society in London, for setting up for a preacher.—To this 
 poor Kendrick assented ; which put a stop to farther reflections on the 
 Methodists.—Justice Burton then said, I might depart, for they had 
 nothing against me. 
 
 “ Wesley. —Sir, that will not satisfy me ; I cannot depart till my 
 character be fully cleared. It is no trifling matter: even my life is 
 concerned in the charge. 
 
 “ Burton .—I did not summon you to appear. 
 
 “ Wesley .—I was the person meant by one Westley , and my sup'- 
 posed words were the occasion of your order, which I read signed with 
 your name. 
 
 “ Burton .—I will not deny my orders; I did send to summon the 
 witnesses. 
 
 a Wesley .—Yes ; and I took down their names from the constable’s 
 paper. The principal witness, Mary Castle, was setting out; but, 
 hearing I was here, she turned back, and declared to the constable, she 
 only heard another say, that I should speak treason. Three more of 
 the witnesses recanted for the same reason : and Mr. Woods, who is 
 here, says he has nothing to say, and should not have come, had he not 
 been forced by the minister. Had I not been here, he would have had 
 enough to say; and you would have had witnesses and oaths enough * 
 but I suppose my coming has prevented theirs.—One of the Justices 
 added, 1 1 suppose so too.’ They all seemed fully satisfied, and would 
 have had me to have been so too. But I insisted on their hearing Mr. 
 Woods. 
 
 “ Burton .—Do you desire he may be called as an evidence fqr 
 you? 
 
 “ Wesley .—I desire he may be heard as an evidence against me, if 
 he has aught to lay to my charge. 
 
 “ Then Mr. Zouch asked Mr. Woods, what he had to say ? What 
 were the words I had spoken? Woods was as backward to speak as 
 they to hear him : but was at last compelled to say, 4 1 have nothing to 
 say against the gentleman ; I only heard him pray, that the Lord would 
 call home his banished ones.’ 
 
 44 Zouch .—But were there no words before or after, which pointed to 
 these troublesome times ? 
 
 VoL. II. 
 
 4 
 
THE LIEE Ol l 
 
 41 
 
 il Woods. —No: none at all. 
 
 “ Wesley. —It was on February the 12th, before the earliest news of 
 the invasion. But if folly and malice may be interpreters, any words, 
 which any of you, Gentlemen, may speak, may be construed into 
 treason. 
 
 “ Zouch .—It is very true. 
 
 “ Wesley.— Now, Gentlemen, give me leave to explain my own 
 words. I had no thoughts of praying for the Pretender ; but for those 
 who ‘ confess themselves strangers and pilgrims upon earth ; who seek 
 a country ,’ knowing this is not their home. The Scriptures,—yes, 
 Sir, (to the clergyman,) you know that the Scriptures speak of us as 
 captive exiles, who are ‘ absent from the Lord , ivhile present in the 
 body . 1 We are not at home till we are in heaven. 
 
 “ Zouch. —I thought you would so explain the words, and it is a fair 
 interpretation. 
 
 “ I asked if they were all satisfied ?—They said they were; and 
 cleared me as fully as I desired.—I then asked them again, to admi¬ 
 nister to me the oaths.—Mr. Zouch looked on my sermon, and asked 
 who ordained me.—I answered, the Archbishop, and the Bishop of 
 London, in the same week.—He said, with the rest, it was quite unne¬ 
 cessary, since I was a clergyman, and student of Christ Church, and 
 had preached before the University, and taken the oaths before.—Yet 
 I mentioned it again, till they acknowledged in explicit terms, ‘ That 
 my loyalty was unquestionable.’ I then presented Sir Rowland and 
 Mr. Zouch, with the ‘ Appeal to men of Reason and Religion,’ and 
 took my leave.” 
 
 Mr. C. Wesley now returned to Birstal, where he preached, and then 
 departed from Yorkshire. He came to Derby and Nottingham; at the 
 last of which places, the mob was become outrageous, under the patron¬ 
 age of the Mayor. The Methodists presented a petition to the Judge, 
 as he passed through the town; and he gave the Mayor a severe 
 reprimand, and encouraged them to apply for relief if they were farther 
 molested. But the Mayor paid no regard to the Judge, any longer 
 than while he was present. 
 
 On Friday, August 24, 1744, Mr. John Wesley preached for the 
 last time at Oxford, before the University.* He had preached to them 
 twice before, since the time he began to declare the truth in the fields 
 and highways. Those sermons are printed in the first volume of his 
 Works, and are well worthy of a serious perusal. “ I am now,” says 
 he, “ clear of the blood of those men. I have fully delivered my own 
 soul. And I am well pleased that it should be the very day on which, in 
 the last century, near two thousand burning and shining lights were put 
 out at one stroke. Yet what a wide difference is there between their 
 case and mine ! They were turned out of -house and home, and all that 
 they had; whereas I am only hindered from preaching, without any 
 other loss, and that in a kind of honourable manner; it being deter¬ 
 mined, that when my next turn to preach came, they would pay another 
 
 * Mr. C. Wesley came to Oxford on this occasion, where he met his brother, the Rev. 
 Messrs. Piers, Meriton, and others. He observes in his Journal, “ My brother bore his 
 testimony before a crowded audience, much increased by the races. Never have I seen a 
 more attentive congregation : They did not suffer a word to slip them. Some of the Heads 
 of Colleges stood up the whole time, and fixed their eyes upon him. If they can endure 
 sound doctrine, like this, he will surely leave a blessing behind him. The Vice-ChanGellor 
 sent after him, and desired his notes, which he sealed up and sent immediately.” 
 
THE REV. JOHN WESLEY. 
 
 28 
 
 person to preach for me. And so they did twice or thrice ; even to the 
 time that I resigned my fellowship.”—They respected his general cha¬ 
 racter, with which they were well acquainted. 
 
 Mr. Wesley’s observation respecting the ejection of so many pious 
 and able ministers, is affecting. It was an awful act, and an awful 
 responsibility remains with those who exercised such an authority. But 
 * the Lord reigneth, and the fierceness of man shall turn to his praise 
 I cannot but think, that the Lord, ‘ who is head over all things to his 
 church ,’ saw that there was no other way of saving the nation from that 
 deluge of Antinomianism which threatened to overwhelm it. How 
 many children of light were thus called to walk in providential darkness! 
 But he had a better dispensation in store for his people : A dispensation 
 that never did, that never can, disturb the providential government; 
 which was not given ‘ by might or power, but by my Spirit , saith the 
 Lord of hosts.’ 
 
 CHAPTER II. 
 
 ACCOUNTS FROM GERMANY OF THE STATE OF RELIGION IN THE 
 
 ENGLISH ARMY-THE FIRST CONFERENCES-THE LABOURS OF THE 
 
 BROTHERS, AND OF THEIR ASSISTANTS, DURING THE REBELLION IN 
 SCOTLAND. 
 
 The work of God which it is the design of these volumes to illustrate, 
 shows its true origin, not only in its being declared to be the privilege 
 of every creature , but in its being received by “ all sorts and conditions 
 of men,” not in the letter only , but in the Spirit. It has, indeed, been 
 thought, and by many who are remarkable for the spirituality of their 
 creed, not only that war is contrary to the religion of Christ, but that all 
 who are engaged therein are excluded from its blessings. It is evident, 
 however, that no Prophet, or Apostle, nor their blessed Master, has told 
 us so. He showed his good-will to men thus awfully employed, with 
 as much benignity as to ahy others. We know that when the Gospel 
 has had its full effect on the human race, it will banish war from the 
 earth. Meantime, all hostility between man and man is totally for¬ 
 bidden: But where is the Magistrate forbidden to go to war? To 
 deprive him of his sword while the ivorld lieth in wickedness , seems a 
 bold design ; nor will its being sometimes used unrighteously, excuse 
 the attempt. I am, therefore, happy in being able to present to the 
 reader some proofs, that i the peace of God, which passelh all under¬ 
 standing , can keep the hearts’ of those who know Him, in the midst of 
 those scenes so revolting not only to pure religion, but also to humanity. 
 A few letters which Mr. Wesley received about this time, from some 
 of the English soldiers in Germany, will illustrate what I have said. 
 The principal instrument of the work therein related was afterwards a 
 preacher in connexion with Mr. Wesley, for several years; and his 
 life has been published. I shall give those letters together, though 
 written at some distance of time from each other, as they will afford a 
 more complete view of this work of God in the British army. 
 
TtfE LIFE OF 
 
 'M 
 
 “ Reverend Sir,— We marched to the camp near Brussels on the 
 1st of May, 1744. There a few of us joined in a society, being sensible, 
 4 where two or three are gathered together in his name , there is our Lord 
 in the midst of them.’ Our place of meeting was a small wood, near 
 the camp. We remained in this camp eight days, and then removed to 
 a place called Arsk. Here I began to speak openly, at a small distance 
 from the camp, just in the middle of the English army. And here it 
 pleased God to give me some evidences, that my labour was not in 
 vain. We sung a hymn, which drew about two hundred soldiers toge¬ 
 ther, and they all behaved decently. After I had prayed, I began to 
 exhort them ; and though it rained very hard, yet very few went away. 
 Many acknowledged the truth ; in particular a young man, John Green¬ 
 wood, who has kept with me ever since, and whom God has lately 
 been pleased to give me for a fellow labourer. Our society is now 
 increased to upwards of two hundred, and the hearers are frequently 
 more than a thousand ; although many say I am mad, and others have 
 endeavoured to incense the Field-marshal against us. I have been 
 sent for and examined several times. But, blessed be God, he has 
 always delivered me. 
 
 “ Many of the officers have come to hear for themselves, often nine 
 or ten at a time. I endeavour to lose no opportunity. During our 
 abode in the camp at Arsk, I have preached thirty-five times in seven 
 days. One of those times a soldier, who was present, called aloud to 
 bis comrades to come away, and not hear that fool any longer. But it 
 pleased God to send the word spoken to his heart, so that he roared 
 out in the bitterness of his soul for a considerable time ; and then He 
 who never fails those that seek him, turned his heaviness into joy. He 
 is now never so happy as when he is proclaiming the loving kindness 
 of God his Saviour. 
 
 “I was a little shocked at my first entrance on this great work, because 
 I was alone, having none to help me. But the Lord helped me, and soon 
 raised up William Clements, and, in June, John Evans, belonging to 
 the train [of Artillery,] to my assistance. Since we have been in this 
 camp, we have built two small tabernacles, in which we meet at eight in 
 the morning, at three in the afternoon, and seven at night; and com¬ 
 monly two whole nights in each week.* 
 
 “ Since I began to write this, we are come to our quarters, so that our 
 society is now divided. Some of us are in Bruges, and some in Ghent. 
 But it has pleased the Lord to leave neither place without a teacher : 
 For John Greenwood and I are in this city, and B. Clements and Evans 
 are in Ghent. So that we trust our Lord will carry on his work in both 
 places. 
 
 “ We that are in Bruges haye hired a small place in which we meet; 
 and our dear Lord is in the midst of us. Many times the tears run 
 down every face, and joy reigns in every heart. 
 
 “ I shall conclude with a full assurance of your prayers, with a long¬ 
 ing desire to see you. O, when will the joyful meeting be ! Perhaps, not 
 on this side death. If not, my Master’s will be done! 
 
 “ Your unworthy brother in the Lord, 
 
 “ To the Rev. Mr. Wesley “ John Haime.” 
 
 * The Duke of Cumberland came one night, wrapt up in his cloak, and staid the whole 
 ■C'hne. He afterwards gave orders that no person should hinder Haime. 
 
THE REV. JOHN WESLEY. 
 
 25 
 
 “ Ghent, Nov . 12, O. S. 1744. 
 
 *•* Reverend Sir, —We made bold to trouble you with this, to acquaint 
 you with some of the Lord’s dealings with us here. We have hired two 
 rooms, one small one, wherein a few of us meet every day at one o’clock; 
 and another large one for public service, where we meet twice a day, at 
 nine in the morning and four in the afternoon; and the hand of the 
 omnipotent God is with us, to the pulling down of the strongholds of 
 Satan. 
 
 “ The 7th instant, when we were met together in the evening, as I 
 was at prayer, one that was kneeling by me, cried out, (like a woman in 
 travail,) ‘My Redeemer! my Redeemer!’ which continued about ten 
 minutes. When he was asked, ‘ What was the matter?’ he said, ‘ He 
 had found that which he had often heard of, that is, a heaven upon 
 earth /’ and some others had much ado to forbear crying out in the same 
 manner. 
 
 “ Dear Sir, I am a stranger to you in the flesh. I know not if I have 
 seen you above once, when I saw you preaching on Kennington Com¬ 
 mon. And then I hated you as much as now, by the grace of God, I 
 love you. The Lord pursued me with convictions from my infancy, and 
 I often made abundance of good resolutions. But finding, as often, that 
 I could not keep them, (as being made wholly in my own strength,) I at 
 length left off all striving, and gave myself over to all manner of lewd¬ 
 ness and profaneness. So I continued for some years, till the battle of 
 Dettingen. The balls then came very thick about me, and my com¬ 
 rades fell on every side. Yet I was preserved unhurt. A few days after 
 this, the Lord was pleased to visit me again. The pains of hell gat 
 hold upon me ; the snares of death encompassed me. I durst no longer 
 commit any outward sin, and I prayed God to be merciful to my soul. 
 Now I was at a loss for books ; but God took care for this also. One 
 day as I was at work, I found an old Bible in one of the train-wagons. 
 To read this, I soon forsook my old companions ; all but one, who 
 was still a thorn in my flesh. But, not long after, he sickened and 
 died. 
 
 “ My Bible was now my only companion, and I believed myself & 
 very good Christian, till we came to winter quarters, where I met with 
 John Haime. But I was soon sick of his company: For he robbed 
 me of my treasure ; he stole away my gods, telling me, ‘ I and my 
 works were going to hell together.’ This was strange doctrine to me, 
 who, being wholly ignorant of the righteousness «of Christ, sought only 
 to establish my own righteousness. And being naturally of a stubborn 
 temper, my poor brother was so perplexed with me, that sometimes he 
 was resolved, (as he afterwards told me,) to forbid my coming to him 
 any more. 
 
 “ When the Lord had at length opened my eyes, and shown me that 
 4 by grace we are saved , through faith,’ I began immediately to declare 
 it to others, though I had not as yet experienced it myself. But, Octo¬ 
 ber 23, as William Clements was at prayer, I felt on a sudden a great 
 alteration in my soul. My eyes overflowed with tears of love. I knew 
 I was through Christ reconciled to God; which inflamed my soul with 
 fervent love to him, whom I now saw to be my complete Redeemer. 
 
 “ O the tender care of Almighty God, in bringing up his children! 
 IIow are we bound to love so indulgent a Father, and to fall down in 
 
THE LIFE OF 
 
 £0 
 
 wonder and adoration of his great and glorious name for his tender 
 mercies !—Dear Sir, I beg you will pray for him, who is not worthy to 
 be a doorkeeper to the least of my Master’s servants. 
 
 “ John Evans.”* 
 
 “ October 10, 1745. 
 
 e< Reverend Sir,— I shall acquaint you with the Lord’s dealings with 
 us since April last. We marched from Ghent to Allost on the 14th, where 
 I met with two or three of our brethren in the fields, and we sung and 
 prayed together, and were comforted. On the 15th, I met a small com¬ 
 pany about three miles from the town, and the Lord filled our hearts 
 with love and peace. On the 17th, we marched to camp near Brussels. 
 On the 18th, I met a small congregation on the side of a hill, and spoke 
 from those words, 1 Let us go forth , therefore , to Him without the 
 camp> bearing his reproach .’ On the 28th, I spoke from those words 
 of Isaiah, ‘ Thus saith the Lord concerning the house of Jacob : Jacob 
 shall not now be ashamed , neither shall his face noiv wax pale.’ On the 
 29th, we marched close to the enemy, and when I saw them in their 
 camp, my bowels moved towards them, in love and pity for their souls. 
 We lay on our arms all night. In the morning, April 30, the cannon 
 began to play at half an hour after four; and the Lord took away all 
 fear from me, so that I went into the field with joy. The balls flew on 
 either hand, and men fell in abundance; but nothing touched me till 
 about two o’clock. Then I received a ball through my left arm, and 
 rejoiced so much the more. Soon after, I received another into my 
 right, which obliged me to quit the field. But I scarce knew whether 
 I was on earth or in heaven : It was one of the sweetest days I ever 
 enjoyed. William Clements.” 
 
 “ Leare, near Antwerp, October 21, 1745. 
 
 “ Reverend Sir, —Since I wrote to you last, I have gone through 
 great trials. It was not the least, that I have lost my dear brother 
 Clements for a season, he being shot through both the arms. To try 
 me farther, J. Evans and Bishop were both killed in the battle, as was 
 J. Greenwood soon after. Two more, who spoke boldly in the name 
 of Jesus, are fallen into the world again. So I am left alone : But I 
 know it is for my good. Seeing iniquity so much abound, and the love 
 of many wax cold, adds wings to my devotioq, and my faith grows 
 daily as a plant by the water-side. 
 
 “ The Lord has been pleased to try our little flock, and to show them 
 his mighty power. Some days before the late battle, one of them, stand¬ 
 ing at his tent door, broke out into raptures of joy, knowing his depart¬ 
 ure was at hand, and was so filled with the love of God, that he danced 
 before his comrades. In the battle, before he died, he openly declared, 
 f I am going to rest from my labours in the bosom of Jesus.’ I believe, 
 nothing like this was ever heard of before, in the midst of so wicked an 
 army as ours. Some were crying out in their wounds, ‘ I am going to 
 my Beloved!’ others, 4 Come, Lord Jesus, come quickly!’ and many 
 ftiat were not wounded, were crying to their Lord to take them to him- 
 
 * He continued both to preach and to live the Gospel till the battle of Fontenoy. One of 
 his companions saw him there, laid across a cannon, (both his legs having been taken off 
 by a chain shot,) praising God, and exhorting all that were round about him; which he 
 did, till his spirit returned to God. 
 
THE BEV. JOHN WESLEY* 
 
 27 
 
 self. There was such boldness in the battle among this little despised 
 flock, that it made the officers, as well as common soldiers, amazed ; 
 and they acknowledge it to this day. As to my own part, I stood the 
 fire of the enemy for above seven hours. Then my horse was shot 
 under me. and I was exposed both to the enemy and our own horse. 
 But that did not discourage me at all; for I knew, the God of Jacob 
 was with me. I had a long way to go, the ball? flying on every side; 
 and thousands lay bleeding, groaning, dying, and dead on each hand. 
 Surely I was as in the fiery furnace, but it never singed one hair of my 
 head. The hotter it grew, the more strength was given me. I was 
 full of joy and love, as much as 1 could w r ell bear. Going on, I met 
 one of our brethren with a little dish in his hand, seeking for water. He 
 smiled and said, ‘ he had got a sore wound in his leg.’ I asked, * Have 
 you got Christ in your heart V He answered, ‘ I have, and i have had 
 him all the day. Blessed be God, that I ever saw your face.’ Lord, 
 what am I, that I should be counted worthy to set my hand to the Gos» 
 pel plough ? Lord, humble me, and lay me in the dust! 
 
 “ John Haime.” 
 
 The work in England now extended with a rapidity, which far ex~ 
 ceeded the expectations of the most sanguine. For some years the 
 Preachers moved round the kingdom, as Mr. Wesley thought best, from 
 time to time, without any regular plan. But he now found it absolutely 
 necessary to divide the whole work into Circuits, appointing so many 
 Preachers to each Circuit. This plan was attended with many difficulties, 
 and it seemed at first that the unity of the body could not be preserved, on 
 account of the clashing interests of the Circuits. But a remedy was 
 soon found out for this threatening evil, viz., to summon annually a 
 considerable number of the Preachers in order to consult together con¬ 
 cerning the affairs of the Societies. The Preachers, thus met with him 
 at their head, he termed The Conference ; which name is now so fami¬ 
 liar among the people, that The Conference is always understood to 
 mean the body of Preachers thus annually assembled. His design in 
 calling them together, was not merely for the regulation of the Circuits, 
 but also for the review of their doctrines and discipline, and for the 
 examination of their moral conduct; that those who were to minister 
 with him in holy things, might be thoroughly furnished for every good 
 work, for 4 the saving of their own souls as well as them that heard them' 
 
 In treating on so essential a part of the discipline established by Mr. 
 Wesley, as the annual Conferences from which infinite blessings, through 
 the grace of God, have been derived, not only in the government and 
 union of the whole connexion, but in the preservation and enforcement 
 of purity and holiness among the Preachers; I shall be necessarily 
 obliged to speak of many things, with which several of my readers are 
 already acquainted. But it is not possible to give a complete view to 
 the world of that great work, in which Mr. Wesley was the principal 
 instrument, without enlarging on so important a branch of it. For which 
 purpose I shall give the most remarkable Conversations which passed 
 in these Conferences, especially in the earliest of them, when the grand 
 points in respect both to doctrines and discipline were laid down, method¬ 
 ised, and established; which have continued unshaken even to the pre¬ 
 sent day. 
 
2b 
 
 THE LIFE OF 
 
 CONVERSATION I. 
 
 London, 25 th of June, 1744. 
 
 it is desired, that all things be considered as in the immediate pre¬ 
 sence of God: That we may meet with a single eye, and as little 
 children, who have every thing to learn : That every point which is pro¬ 
 posed, may be examined to the foundation : That every person may 
 speak freely whatever is in his heart: And that every question which 
 arises, may be thoroughly debated and settled. 
 
 Q. 1. Need we be fearful of doing this ? What are we afraid of? Of 
 overturning our first principles ? 
 
 A. If they are false, the sooner they are overturned the better. If 
 they are true, they will bear the strictest examination. Let us all pray 
 for a willingness to receive light, to know of every doctrine, whether it 
 be of God.* 
 
 Q. 2. How may the time of this conference be made more eminently 
 a time of watching unto prayer ? 
 
 A. 1. While we are conversing, let us have an especial care to set 
 God always before us. 2. In the intermediate hours, let us redeem 
 all the time we can for private exercises. 3. Therein let us give our¬ 
 selves to prayer for one another, and for a blessing on this our labour. 
 
 Q. 3. How far does each of us agree to submit to the judgment of 
 the majority? 
 
 A. In speculative things, each can only submit so far as his judgment 
 shall be convinced; in every practical point, each will submit so far as 
 he can without wounding his conscience. 
 
 Q. 4. Can a Christian submit any farther than this, to any man, or 
 number of men, upon earth ? 
 
 A. It is plain, he cannot; either to Bishop, Convocation, or General 
 Council. And this is that grand principle of private judgment, on which 
 all the Reformers proceeded: “ Every man must judge for himself; 
 because every man must give pn account of himself to God.” 
 
 CONVERSATION II. 
 
 The design of the meeting was proposed, namely, to consider— 
 1. What to teach. 2. How to teach. And 3. What to do ; i. e. How 
 to regulate our doctrine, discipline, and practice. They began with 
 considering the doctrine of Justification: The questions relating thereto, 
 with the substance of the answers given, were as follow: 
 
 Q. 1. What is it to be justified? 
 
 A. To be pardoned, and received into God’s favour; into such a 
 state, that, if we continue therein, we shall be finally saved. 
 
 Q. 2. Is faith the condition of justification ? 
 
 A. Yes; for every one who believeth not , is cbndemned; and every 
 one ivho believes, is justified. 
 
 Q. 3. But must not repentance, and works meet for repentance, go 
 before this faith ? 
 
 A. Without doubt: If by repentance you mean conviction of sin; 
 
 * Could any work, that was not of God, endure such an ordeal as this ? Surely it is the 
 Lord whp mfketh men to be thus of one mind in a hpus,e.' 
 
THE REV. JOHN WESLEY. 
 
 29 
 
 and by works meet for repentance , obeying God as far as we can, forgiv- 
 ing our brother, ceasing to do evil, doing good, and using the ordinances 
 according to the power we have received. 
 
 Q. 4. What is faith ? 
 
 A. Faith in general is, a divine supernatural EXsyxog* of things not 
 seen ; i. e. of past, future, or spiritual things : It is a spiritual sight of 
 God and the things of God. 
 
 First, a sinner is convinced by the Holy Ghost, ‘ Christ loved me , 
 and gave himself for me. 1 This is that faith by which he is justified or 
 pardoned, the moment he receives it. Immediately the same Spirit 
 bears witness, “ Thou art pardoned: Thou hast redemption in his 
 blood.” And this is saving faith, whereby ‘ the love of God is shed 
 abroad in his heart.’ 
 
 Q. 5. Have all Christians this faith l May not a man be justified and 
 not know it 1 ? 
 
 A. That all true Christians have such a faith as implies an assurance 
 of God’s love, appears from Rom. viii, 15, 16; Eph. iv, 32; 2 Cor. 
 xiii, 5; Heb. viii, 10—12; 1 John iv, 13, and v, 19. And that no 
 man can be justified and not know it, appears farther from the nature 
 of the thing. For faith after repentance is ease after pain, rest after 
 toil, light after darkness. It appears also from the immediate as well 
 as distant fruits thereof. 
 
 Q. 6. But may not a man go to heaven without it ? 
 
 A. It does not appear from holy writ, that a man who hears the Gos¬ 
 pel, can, Mark xvi, 16, whatever a heathen may do, Rom. ii, 14. 
 
 Q. 7. What are the immediate fruits of justifying faith? 
 
 A. Peace, joy, love ; power over all outward sin, and power to keep 
 down inward sin. 
 
 Q. 8. Does any one believe, who has not the witness in himself, or 
 any longer than he sees, loves, and obeys God ? 
 
 A. We apprehend not; seeing God being the very essence of faith ; 
 love and obedience the inseparable properties of it. 
 
 Q. 9. What sins are consistent with justifying faith ? 
 
 A. No wilful sin. If a believer wilfully sins, he casts away his faith. 
 Neither is it possible he should have justifying faith again, without 
 previously repenting. 
 
 Q. 10. Must every believer come into a state of doubt, or fear, or 
 darkness ? W ill he do so, unless by ignorance or unfaithfulness ? Does 
 God otherwise withdraw himself? 
 
 A. It is certain, a believer need never again come into condemnation. 
 It seems, he need not come into a state of doubt, or fear, or darkness ; 
 and that (ordinarily at least) he will not , unless by ignorance or unfaith¬ 
 fulness. Yet it is true, that the first joy does seldom last long; that 
 it is commonly followed by doubts and fears ; and that God frequently 
 permits great heaviness before any large manifestation of himself. 
 
 Q. 11. Are works necessary to the continuance of faith? 
 
 A. Without doubt; for a man may forfeit the free gift of God, either 
 by sins of omission or commission. 
 
 Q. 12. Can faith be lost, but for want of works ? 
 
 A. It cannot but through disobedience. 
 
 Q. 13. How is faith made perfect by works ? 
 
 *■ Conviction or Evidence 
 
 5 
 
 Vo). IT. 
 
30 
 
 THE LIFE OF 
 
 A. The move we exert our faith, the more it is increased. 4 To him 
 that hath shall be given.’ 
 
 Q. 14. St. Paul says, 4 Abraham ivas not justified by works.’ St. 
 James, 4 He was justified by works.’ Do they not contradict each 
 other ? 
 
 A. No: 1. Because they do not speak of the same justification. 
 St. Paul speaks of that justification, which was when Abraham was 
 seventy-five years old, above twenty years before Isaac was born. St. 
 James, of that justification which was when he offered up Isaac on the 
 altar. 2. Because they do not speak of the same works : St. Paul 
 speaking of works that precede faith : St. James, of works that spring 
 from it. 
 
 Q. 15. In what sense is Adam’s sin imputed to all mankind? 
 
 A. In Adam all die, i. e. 1. Our bodies then became mortal. 2. Our 
 souls died, i. e. were disunited from God. And hence, 3. We are all 
 born with a sinful, devilish nature : By reason whereof, 4. We are chil¬ 
 dren of wrath, liable to death eternal, Rom. v, 18; Eph. ii, 3. 
 
 Q. 16. In what sense is the righteousness of Christ imputed to all 
 mankind, or to believers ? 
 
 A. We do not find it expressly affirmed in Scripture, that God imputes 
 the righteousness of Christ to any :* Although we do find, that 4 faith 
 is imputed to us for xighteousness .’ 
 
 That text, 4 As by one man’s disobedience , all men were made sinners ; 
 so by the obedience of one , all were made righteous ,’ we conceive means, 
 by the merits of Christ all men are cleared from the guilt of Adam’s 
 actual sin. 
 
 We conceive farther, That througlf the obedience and death of Christ, 
 1. The bodies of all men become immortal after the resurrection. 2. Their 
 souls receive a capacity of spiritual life ; and, 3. An actual spark or seed 
 thereof. 4. All believers become children of grace, reconciled to God ; 
 and 5. Are made partakers of the divine nature. 
 
 Q. 17. Have we not leaned towards Antinomianism ? 
 
 A. We are afraid we have. 
 
 Q. 18. What is Antinomianism ? 
 
 A. The doctrine which makes void the law through faith. 
 
 Q. 19. What are the main pillars thereof? 
 
 A. 1. That Christ abolished the moral law. 2. That therefore Chris¬ 
 tians are not obliged to observe it. 3. That one branch of Christian 
 liberty, is liberty from obeying the commandments of God. 4. That it is 
 bondage, to do a thing because it is commanded, or forbear it because it 
 is forbidden. 5. That a believer is not obliged to use the ordinances of 
 God, or to do good works. 6. That a preacher ought not to exhort to 
 good works : not unbelievers, because it is hurtful; not believers, be¬ 
 cause it is needless. 
 
 CONVERSATION III. 
 
 Q. 1. Is a sense of God’s pardoning love absolutely necessary to our 
 being in his favour ? Or may there be some exempt cases ? 
 
 * That is, his personal righteousness: This is the great Antinomian error. But the 
 divine atonement, with its glorious concomitants, may be called his righteousness; and 
 may be said to be imputed to believers, as it was wrought for guilty man, and by the merit 
 Of it only can he be justified. 
 
THE REV. JOHN WESLEY. 
 
 31 
 
 A. We dare not say, There are not. 
 
 Q. 2. Is it necessary to inward and outward holiness ? 
 
 A. We incline to think it is. 
 
 Q. 3. Does a man believe any longer than he sees a reconciled God ?' 
 
 A. We conceive not. But we allow there may be infinite degrees in 
 seeing God : even as many as there are between him who sees the sun, 
 when it shines on his eyelids closed, and him who stands with his eyes 
 wide open in the full blaze of its beams. 
 
 Q. 4. Does a man believe any longer than he loves God ? 
 
 A. In no wise. For ‘ neither circumcision nor uncircumcision availeth , 
 without faith working by love 
 
 Q. 5. Have we duly considered the case of Cornelius ? Was not he 
 in the favour of God, ‘ when his prayers and alms came up for a memo - 
 rial before GodV i. e. Before he believed in Christ? 
 
 A. It does seem that he was, in some degree. But we speak not of 
 those who have not heard the Gospel. 
 
 Q. 6. Is a believer constrained to obey God ? 
 
 A. At first he often is. ‘ The love of Christ constraineth him.’ After 
 this, he may obey, or he may not; no constraint being laid upon him. 
 
 Q. 7. Can faith be lost, but through disobedience ? 
 
 A. It cannot. A believer first inwardly disobeys, inclines to sin with 
 his heart: then his intercourse with God is cut off, i. e. his faith is lost. 
 And after this, he may fall into outward sin, being now weak, and like 
 another man. 
 
 Q. 8. How can such a one recover faith ? 
 
 A. By repenting, and doing the first works, Rev. ii, 5. 
 
 Q. 9. Do we ordinarily represent a justified state so great and happy 
 as it is ? 
 
 A. Perhaps not. A believer, walking in the light, is inexpressibly 
 great and happy. 
 
 Q. 10. Should we not have a care of depreciating justification, in 
 order to exalt the state of full sanctification ? 
 
 A. Undoubtedly we should beware of this : for one may insensibly 
 slide into it. 
 
 Q. 11. How shall we effectually avoid it? 
 
 A When we are going to speak of entire sanctification, let us first 
 describe the blessings of a justified state as strongly as possible. 
 
 Q. 12. Does not the truth of the Gospel lie very near both to Cal¬ 
 vinism and Jintinomianism ? 
 
 A. Indeed it does : as it were within a hair’s breadth.* So that it 
 is altogether foolish and sinful, because we do not quite agree either 
 with one or the other, to run from them as far as ever we can. 
 
 Q. 13. Wherein may we come to the very edge of Calvinism ? 
 
 A. 1. In ascribing all good to the free grace of God. 2. In deny¬ 
 ing all natural free-will, and all power antecedent to grace. And 3. In 
 excluding all merit from man ; even for what he has or does by the 
 grace of God. 
 
 Q. 14. Wherein may we come to the edge of Antinomianism ? 
 
 A. 1. In exalting the merits and love of Christ. 2. In rejoicing 
 evermore. 
 
 * So near does the road of truth lie to the ditch of error! But a believer, who abides in 
 the faith, sees and abhors it, 1 John i, 5-^-7, 
 
32 
 
 THE LIFE OF 
 
 Q. 15. Does faith supersede (set aside the necessity of) holiness or 
 good works ? 
 
 A. In no wise. So far from it, that it implies both, as a cause does 
 its effects. 
 
 CONVERSATION IV. 
 
 Q. 1. What is sincerity ? 
 
 A. Willingness to know and do the whole will of God. The lowest 
 species thereof seems to be faithfulness in that ivhich is little. 
 
 Q. 2. Has God any regard to man’s sincerity ? 
 
 A. So far, that no man in any state can possibly please God without 
 it: nor indeed in any moment wherein he is not sincere. 
 
 Q. 3. But can it be conceived, that God has any regard to the sin¬ 
 cerity of an unbeliever ? 
 
 A. Yes, so much, that if he persevere therein, God will infallibly give 
 him faith. 
 
 Q. 4. What regard may we conceive him to have, to the sincerity of 
 a believer ? 
 
 A. So much, that in every sincere believer he fulfils all the great and 
 precious promises. 
 
 Q. 5. Whom do you term a sincere believer ? 
 
 A. One that ‘ walks in the light, as God is in the light.* 
 
 Q. 6. Is not sincerity all in all ? 
 
 A. All will follow persevering sincerity. God gives every thing with 
 it; nothing without it. 
 
 Q. 7. Are not then sincerity and faith equivalent terms 1 
 
 A. By no means. It is at least as nearly related to works as it is 
 to faith. For example : Who is sincere before he believes ? He that, 
 according to the power he has received, brings forth fruits meet for 
 repentance .’ Who is sincere after he believes 1 He that, from a sense 
 of God’s love, is zealous of all good works. 
 
 Q. 8. But do you consider, That we are under the covenant of grace? 
 And that the covenant of works is now abolished ? 
 
 A. All mankind were under the covenant of grace, from the very hour 
 that the original promise was made. If by the covenant of works you 
 mean, that of unsinning obedience made with Adam before the fall, no 
 man, but Adam, was ever under that covenant. 
 
 CONVERSATION V. 
 
 Q. 1. Is not the whole dispute of salvation by faith, or by works, a 
 mere strife of words ? 
 
 A. In asserting salvation by faith, we mean this : 1. That pardon 
 (salvation begun) is received by faith, producing works. 2. That holi¬ 
 ness (salvation continued) is faith working by love. 3. That heaven 
 (salvation finished) is the reward of this faith. 
 
 If those who assert salvation by works, or by faith and works, mean 
 the same thing, (understanding by faith , the revelation of Christ in us; 
 by salvation , pardon, holiness, glory,) we will not strive with them at all. 
 If they do not, this is not a strife of words: but the very vitals, the 
 essence of Christianity is the thing in question. 
 
 Q. 2. May not some degree of the love of God go before a distinct 
 sense of justification ? 
 
 A. We believe it may. [That is, 4 the drawings of love. 9 John vi, 44.] 
 
THE REV. JOHN WESLEY. 
 
 33 
 
 * 
 
 CONVERSATION VI. 
 
 The doctrine of sanctification was considered : with regard to which 
 the questions asked and the substance of the answers given, were as 
 follow. 
 
 Q. 1. What is it to be sanctified ? 
 
 A. To be renewed in the image of God in righteousness and true 
 holiness. 
 
 Q. 2. Is faith the condition, or the instrument of sanctification? 
 
 A. It is both the condition and instrument of it. When we begin to 
 believe, then sanctification begins. And as faith increases, holiness 
 increases, till we are created anew. 
 
 Q. 3. W hat is implied in being a perfect Christian ? 
 
 A. The loving the Lord our God with all our heart, and with all 
 our mind, and soul, and strength, Deut. vi, 5; xxx, 6; Ezek. xxxvi, 
 25—29. 
 
 Q. 4. Does this imply, That all inward sin is taken away? 
 
 A. Without doubt: or how could he be said to be saved from all his 
 uncleannesses ? Ezek. xxxvi, 29. 
 
 Q. 5. Can we know one who is thus saved? What is a reasonable 
 proof of it ? 
 
 A. We cannot, without the miraculous discernment of spirits, be 
 infallibly certain of those who are thus saved. But we apprehend, these 
 would be the best proofs, which the nature of the thing admits : 1. If we 
 had sufficient evidence of their unblamable behaviour preceding. 2. If 
 they gave a distinct account of the time and manner wherein they were 
 saved from sin, and of the circumstances thereof, with such sound speech 
 as could not be reproved. And 3. If upon a strict inquiry afterwards 
 from time to time, it appeared that all their tempers and words and actions 
 were holy and unreprovable. 
 
 Q. 6. How should we treat those who think they have attained 
 this ? 
 
 A. Exhort them to forget the things that are behind, and to watch and 
 pray always, that God may search the ground of their hearts. 
 
 CONVERSATION VII. 
 
 Q. 1. How much is allowed by our brethren who differ from us, with 
 regard to entire sanctification ? 
 
 A. They grant; 1. That every one must be entirely sanctified, in the 
 article of death. 2. That, till then, a believer daily grows in grace, comes 
 nearer and nearer to perfection. 3. That we ought to be continually 
 pressing after this, and to exhort all others so to do. 
 
 Q. 2. What do we allow them ? 
 
 A. We grant; 1. That many of those who have died in the faith, yea 
 the greater part of those we have known, were not sanctified throughout, 
 not made perfect in love, till a little before death. 2. That the term 
 “ sanctified” is continually applied by St. Paul, to all that were justi¬ 
 fied, were true believers. 3. That by this term alone, he rarely (if 
 ever) means, saved from all sin. 4. That, consequently, it is not 
 proper to use it in this sense, without adding the word “ wholly, 
 entirely,” or the like. 5. That the inspired writers almost continually 
 speak of or to those who were justified : but very rarely, either of, or to 
 
34 
 
 THE LIFE Of 
 
 those, who were wholly sanctified. 6. That, consequently, it behoves 
 us to speak in public almost continually of the state of justification ; but 
 more rarely, in full and explicit terms, concerning entire sanctification.* 
 
 Q 3. What then is the point wherein we divide l 
 
 A. It is this : Whether we should expect to be saved from ail sin, 
 before the article of death ? 
 
 Q. 4. Is there any clear Scripture promise of this 1 that God will 
 save us from all sin 1 
 
 A. There is. Psalm cxxx, 8: 1 He shall redeem Israel from all his 
 iniquities.’ 
 
 This is more largely expressed in the prophecy of Ezekiel: * Then 
 will I sprinkle clean water upon you , and ye shall be clean ; from all 
 your filthiness and from all your idols I will cleanse you — I will also 
 save you from all your uncleannesses Ch. xxxvi, 25 — 29. No promise 
 can be more clear. And to this the Apostle plainly refers in that 
 exhortation, 4 Having these promises , let us cleanse ourselves from all 
 filthiness of flesh and spirit, perfecting holiness in the fear of God,’ 
 2 Cor. vii, 1.—Equally clear and express is that ancient promise, 4 The 
 Lord thy God will circumcise thine heart, and the heart of thy seed , to 
 love the Lord thy God with all thy heart and with all thy soul,’ Deut. 
 xxx, 6. 
 
 Q. 5. But does any assertion, answerable to this, occur in the New 
 Testament ? 
 
 A. There does, and that laid down in the plainest terms. So, 1 John 
 iii, 8 : 4 For this purpose the Son of God was manifested , that he might 
 destroy the works of the devil ;’— 44 the works of the devil,” without any 
 limitation or restriction: But all sin is the work of the devil. Parallel 
 to which is that assertion of St. Paul, Eph. v, 25, 27: 4 Christ loved 
 the Church , and gave himself for it—that he might present it to himself 
 a glorious Church, not having spot or wrinkle or any such thing , but 
 that it should be holy and without blemish.’ 
 
 And to the same effect is his assertion in Rom. viii, 3, 4 : 4 God sent 
 his Son —that the righteousness of the law might be fulfilled in us, 
 who walk not after the flesh but after the Spirit.’ 
 
 Q. 6. Does the New Testament afford any farther ground for ex¬ 
 pecting to be saved from all sin ? 
 
 A. Undoubtedly it does, both in those prayers and commands, which 
 are equivalent to the strongest assertions. 
 
 Q. 7. What prayers do you mean ? 
 
 A. Prayers for entire sanctification ; which, were there no such 
 thing, would be mere mockery of God. Such, in particular, are, 1. 4 De¬ 
 liver us from evil or rather, cwro <rx 'za'ovyjpa, “ from the evil one.’ Now, 
 when this is done, when we are delivered from all evil, there can be no 
 sin remaining.—2. 4 JVeither pray 1 for these alone, but for them also 
 which shall believe on me through their word: That they all may be one, 
 as thou, Father , art in me, and I in thee; that they also may be one in 
 us: I in them, and thou in me, that they may be made perfect in one,’ 
 John xvii, 20, 21, 23.—3. 4 / bow my knees unto the Father of our 
 
 * At that time our congregations in general * needed to be taught the first principles of the 
 oracles of God.' It is not so now. They need now to be urged to 1 leave these principles 
 of the doctrine of Christ and ‘ to go on to perfection and not a few have ‘ lost their first 
 love,' and turned back to the world, for want of being thus urged. 
 
THE REV. JOHN WESLEY. 
 
 35 
 
 Lord Jesus Christ—that he would grant you—that ye, being rooted and 
 grounded in love, may be able to comprehend with all saints , ivhat is the 
 breadth, and length, and depth , and height; and to know the love of 
 Christ ivhich passeth knowledge , that ye might be filled with all the 
 fulness of God,’ Eph. iii, 14, 16—19. — 4. * The very God of peace 
 sanctify you wholly. And / pray God, your ivhole spirit, and soul, and 
 body, be preserved blameless unto the coming of our Lord Jesus Christ 
 1 Thess. v, 23. 
 
 Q. 8. What commands are there to the same effect 'l 
 
 A. 1. ‘ Be ye perfect as your Father which is in heaven is perfect 
 Matt, v, ult.—2. ‘ Thou shcdt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy mind,’ Matt, xxii, 37. But if the 
 love of God fill all the heart, there can be no sin there. 
 
 Q. 9. But how does it appear, that this is to be done before the article 
 of death ? 
 
 A. First. From the very nature of a command, which is not given 
 to the dead, but to the living. Therefore, ‘ Thou shalt love God with 
 all thy heart,’ cannot mean, “ Thou shalt do this when thou diest,” but 
 u while thou livest.” 
 
 Secondly. From express texts of Scripture :— 1. ‘ The grace of 
 God that bringeth salvation, hath appeared to all men; teaching us, that 
 having renounced (apv^tfajasvoi) ungodliness and worldly lusts, we should 
 live soberly, righteously, and godly, in this present world : Looking for 
 the glorious appearing of the great God and our Saviour Jesus Christ; 
 who gave himself for us, that he might redeem us from all iniquity ; 
 and purify unto himself a peculiar people, zealous of good ivorks,’ Tit. 
 ii, 11—14.—2. ‘ He hath raised up a horn of salvation for us — to 
 perform the mercy promised to our fathers: the oath which he sware to 
 our father Abraham, that he would grant unto us, that we, being delivered 
 out of the hands of our enemies, might serve him without fear, in holiness 
 and righteousness before him, all the days of our life,’ Luke i, 69, &e. 
 
 Q. 10. Is there any example in Scripture of persons who had attained 
 to this 'l 
 
 A. Yes ; St. John, and all those of whom he says in his First Epistle, 
 iv, 17, ‘ Herein is our love made perfect, that we may have boldness in 
 the day of judgment, because as he is, so are we in this world.’ 
 
 Q. 11. Does not the preaching perfection with harshness, tend to 
 bring believers into a kind of bondage, or slavish fear 1 
 
 A. It does. Therefore we should always place it in the most amiable 
 light, so that it may excite only hope, joy, and desire. 
 
 Q. 12. Why may we not continue in the joy of faith even till we are 
 made perfect ? 
 
 A. Why, indeed ? Since holy grief does not quench this joy ; since, 
 even while we are under the cross, while we deeply partake of the 
 sufferings of Christ, we may rejoice with joy unspeakable. 
 
 Q. 13. Do we not discourage believers from rejoicing evermore? 
 
 A. We ought not so to do. Let them, all their life long, rejoice 
 unto God, so it he with reverence. And even if lightness or pride 
 should mix with their joy, let us not strike at the joy itself, (this is the 
 gift of God,) but at that lightness or pride, that the evil may cease and 
 the good remain. 
 
 Q. 14. But ought we not to be troubled , on account of the sinful 
 nature which still remains in us ? 
 
THE LIFE OF 
 
 36 
 
 A. It is good for us to have a deep sense of this, and to be much 
 ashamed before the Lord. But this should only incite us, the more 
 earnestly, to turn unto Christ every moment, and draw light, and life, 
 and strength from him, that we may go on, conquering and to conquer. 
 
 CONVERSATION VIII. 
 
 Q. 1. In what view may we and our helpers be considered ? 
 
 A. Perhaps as extraordinary messengers, (i. e. out of the ordinary 
 way,) designed,—1. To provoke the regular ministers to jealousy.— 
 2. To supply their lack of service, towards those who are perishing for 
 lack of knowledge. 
 
 Q. 2. What is the office of a helper ? 
 
 A. To feed and guide the flock : In particular, 
 
 1. To preach, morning and evening.—2. To meet the Society and 
 Bands weekly.—3. To meet the leaders weekly. 
 
 Q. 3. What are the rules of a helper in respect to his general conduct ? 
 
 A. Be diligent. Never be unemployed a moment. Never be tri- 
 flingly employed. 
 
 Be serious. Let your motto be, Holiness to the Lord ! Avoid 
 all lightness, jesting, and foolish talking. 
 
 Believe evil of no one; unless you see it done, take heed how you 
 credit it. Put the best construction on every thing. You know, the 
 judge is always supposed to be on the prisoner’s side. 
 
 Speak evil of no one ; else your word, especially, would eat as doth 
 a canker. Keep your thoughts within your own breast, till you come to 
 the person concerned. 
 
 Tell every one what you think wrong in him, and that plainly, as soon 
 as may be ; else it will fester in your heart. Make all haste to cast the 
 fire out of your bosom. 
 
 Be ashamed of nothing but sin ; not of fetching wood, (if time per¬ 
 mit,) or drawing water. 
 
 Be punctual. Do every thing exactly at the time. And, in general, 
 do not mend our rules, but keep them. 
 
 You have nothing to do, but to save souls.* Therefore, spend 
 and be spent in this work. And go always, not only to those that want 
 you, but to those that want you most. 
 
 Observe, it is not your business to preach so many times, and to take 
 care of this or that Society ; but to save as many souls as you can ; to 
 bring as many sinners as you possibly can to repentance; and with all 
 your power to build them up in that holiness, withoubwhich they cannot 
 see the Lord. 
 
 CONVERSATION IX. 
 
 Q. What general method of employing our time would you advise 
 us to? 
 
 A. We advise you,-^-l. As often as possible to rise at four.—2. From 
 four to five in the morning, and from five to six in the evening, to medi¬ 
 tate, pray, and read, partly the Scripture with the notes, partly the closely 
 
 * This is the special duty, and high privilege, of an Itinerant Preacher among the Me¬ 
 thodists. He does not receive support from the Societies because he can preach better than 
 those who are supported by their own labour, but because he is called out from all worldly 
 avocations. Can such a man ever turn to them again, with a pure conscience, excepting 
 «mly by the visitation of God, rendering it impossible for him to continue in his high calling ? 
 
THE REV. JOHN WESLEY. 
 
 3? 
 
 practical parts of what we have published.—3. From six in the morning 
 till twelve, (allowing an hour for breakfast,) to read in order, with much 
 prayer, first , the Christian Library, and the other books which we have 
 published in prose and verse ; and then, those which we have recom¬ 
 mended. 
 
 In the afternoon, follow Mr. Baxter’s plan; that is,—Go into every 
 house in course, and teach every one therein, young and old, if they 
 belong to us, to be Christians, inwardly and outwardly. 
 
 Make every particular plain to their understanding; fix it in their 
 memory ; write it in their heart. In order to this, there must be ‘ line 
 upon line , precept upon precept .’ What patience, what love, what know¬ 
 ledge is requisite for this ! 
 
 CONVERSATION X. 
 
 Q. 1. Who is the Assistant ?* 
 
 A. That preacher in each circuit, who is appointed from time to time} 
 to take charge of the Societies and the other preachers therein. 
 
 Q. 2. What is the business of an Assistant? 
 
 A. 1. To see that the other preachers in his circuit behave well, and 
 want nothing.—2. To visit the Classes quarterly, regulate the Bands, 
 and deliver tickets.—3. To take in, or put out of, the Society or the 
 Bands.—4. To keep Watch-nights and Love-feasts.—5. To hold Quar¬ 
 terly-meetings, and therein diligently to inquire both into the temporal 
 and spiritual state of each Society.—6. To overlook the accounts of all 
 the stewards. 
 
 CONVERSATION XI. 
 
 Q. 1. Are we not Dissenters ? 
 
 A. No. Although we call sinners to repentance in all places of God’s 
 dominion; and although we frequently use extemporary prayer , and 
 unite together in a religious Society ; yet we are not Dissenters in the 
 only sense which our law acknowledges, namely those who renounce 
 the service of the Church. We do not, we dare not separate from it. 
 We are not Seceders , nor do we bear any resemblance to them. We 
 set out upon quite opposite principles. The Seceders laid the very 
 foundation of their work, in judging and condemning others. We laid 
 the foundation of our work, in judging and condemning ourselves. They 
 begin every where with showing their hearers, How fallen the Church 
 and JVIinisters are. We begin every where with showing our hearers 
 how fallen they are themselves. 
 
 Q. 2. But what reasons are there, why we should not separate from 
 the Church? 
 
 A. Among others, those which have been already printed, entitled, 
 “ Reasons against a Separation from the Church of England.” 
 
 We allow two exceptions,—1. If the Parish Minister be a notoriously 
 wicked man.—2. If he preach Socinianism, Arianism, or any other 
 essentially false doctrine.f 
 
 * By the Assistant was meant the chief preacher in a circuit, who immediately assisted 
 Mr. Wesley in the regulation of the Societies. The preacher who has now the care of the 
 circuit is called, the Superintendent. 
 
 t Yet even this kind of partial separation was not to extend to a separation from the 
 Church in general. 
 
 Vol. II 6 
 
38 
 
 THE "LIFE OF 
 
 CONVERSATION XII- 
 
 Q. 1. How shall we try those who think they are moved by the Holy 
 Ghost to preach ? 
 
 A. Inquire,—1. Do they know God as a pardoning God ? Have they 
 the love of God abiding in them ? Do they desire and seek nothing but 
 God ? And are they holy in all manner of conversation ?—2. Have they 
 gifts, (as well as grace,) for the work? Have they (in some tolerable 
 degree) a clear, sound understanding ? Have they a right judgment in 
 the things of God ? Have they a just conception of salvation by faith ? 
 And has God given them any degree of utterance? Do they speak justly, 
 readily, clearly?—3. Have they fruit? Are any truly convinced of sin, 
 and converted to God, by their preaching ? 
 
 As long as these three marks concur in any one, we believe he is 
 called of God to preach. These we receive as sufficient proof, that he 
 is “ moved thereto by the Holy Ghost.” 
 
 Q. 2. What method may we use in receiving a new helper ? 
 
 A. A proper time for doing this is at a Conference after solemn fast¬ 
 ing and prayer. 
 
 Every person proposed is then to be present; and each of them may 
 be asked, 
 
 Have you faith in Christ ? Are you ‘ going on to perfection ?’ Do you 
 expect to be perfected in love in this life ? Are you groaning after it? 
 Are you resolved to devote yourself wholly to God and to his work ? 
 Have you considered the rules of a helper ? Will you keep them for 
 conscience sake ? Are you determined to employ all your time in the 
 work of God? Will you preach, every morning and evening? Will you 
 diligently instruct the children in every place ? Will you visit from house 
 to house ? Will you recommend fasting, both by precept and example ? 
 
 We may then receive him as a Probationer, by giving him the 
 Minutes of the Conference inscribed thus : 
 
 “ To A. B. You think it your duty to call sinners to repentance. 
 Make full proof hereof, and we shall rejoice to receive you as a fellow 
 labourer.” 
 
 Let him then read, and carefully weigh what is contained therein, that, 
 if he has any doubt, it may be removed. 
 
 When he has been on trial four years, if recommended by the Assist¬ 
 ant, he may be received into full connexion. 
 
 It may be useful to add a few remarks on the method pursued in the 
 choice of the Itinerant Preachers, as many have formed the most erro¬ 
 neous ideas on the subject, imagining they are employed with hardly 
 any preparation ; while others have seemed to think they are a distinct 
 race from those to whom they minister.—1. They are received, in 
 common with all other persons, merely as private Members on trial.— 
 2. After a quarter of a year, if they are found walking according to the 
 Gospel, they are admitted as proper members.—3. When the grace and 
 abilities of any members are sufficiently manifest, they are appointed 
 
T1IE REV. JOHN WESLEY. 
 
 39 
 
 headers of classes.—4. If they then appear to be called to more import- 
 ant services, they are employed to exhort occasionally in the smaller 
 congregations.—5. If approved in this line of duty, they are allowed to 
 preach.—6. Out of these men, who are called Local Preachers , are 
 selected the Itinerant Preachers , who are first proposed in the Quar¬ 
 terly-meetings of the circuits to which they belong; secondly, in the 
 District-meeting, and lastly in the Conference; and, if accepted, are 
 appointed to circuits.— 7. Their characters and conduct are examined 
 annually in the District-meetings and in the Conference; and, if they 
 continue faithful for four years of trial, they are received into full con¬ 
 nexion. At these Conferences also, strict inquiry is made into the 
 conduct of every Itinerant.—The preachers assembled are thus, from 
 their identity of interest with the great body of the people, and their 
 mutual sympathy with the whole, their natural and only entire represent¬ 
 atives, in all those affairs to which the Conference directs its cares;—- 
 united with the whole Connexion, as that in which they have resolved 
 to live and die ; and yet, because of their itinerancy, never so connected 
 with any individual society as to become the organs of those changes 
 and innovations, which in particular places might be often advocated.—- 
 Sufficiently dependant to be one with their people ; but sufficiently dis¬ 
 tinct, in order and office, to be the effectual guardians of that which has 
 been committed to their trust, as those who must give the final account 
 of their stewardship not to man but to God. By them only can the dis¬ 
 cipline of the connexion, in its wide extent, be maintained; and the 
 Lord and his people require it at their hands. 
 
 Mr. Wesley’s great love of exactness and order was now abundantly 
 gratified. In every place where he or the preachers in connexion with 
 him laboured, the same rules were observed in the formation and 
 government of the Societies. From this time, the work of reformation 
 and of true religion went forward with a regularity and sameness, highly 
 characteristic of the true Gospel of God our Saviour. 
 
 In the tumultuous years of forty-five and forty-six, during the Rebel¬ 
 lion, the work of God spread with great rapidity. The Scriptures de¬ 
 clare, ‘ When the judgments of God are abroad in the earth , the nations 
 will learn righteousness The ministers of God went through the land, 
 calling upon sinners to repent; and many had ears to hear 4 the things 
 that are for their peace .’ 
 
 At this time all denominations of people were addressing the King, 
 and testifying their attachment to the august family that now fills the 
 throne. Mr. Wesley and those in connexion with him, testified this 
 with every breath they drew: But he was unwilling to address his Ma¬ 
 jesty, lest his Societies should be considered as a separate body. Yet 
 he at length yielded so far to importunity, as to draw up the following 
 Address ; which however, from the before mentioned motive, on farther 
 consideration, he did not present. The thoughts and style of a man of 
 God may be easily seen therein, rather than the laboured eloquence sO 
 Common upon such occasions. 
 
40 
 
 THE LIFE OF 
 
 “ To the King’s most excellent Majesty. 
 
 « The humble Address of the Societies in England and Wales, called 
 
 Methodists. 
 
 tc Most gracious Sovereign , 
 
 li So inconsiderable as we are, 4 a people scattered and peeled 
 and trodden under foot , from the beginning hitherto ,’ we should in no 
 wise have presumed, even on this great occasion, to open our lips to 
 your Majesty, had we not been induced, indeed, constrained so to do, 
 by two considerations : The one, that in spite of all our remonstrances 
 on that head, we are continually represented as a peculiar sect of men, 
 separating ourselves from the Established Church : The other, that we 
 are still traduced as inclined to Popery, and consequently disaffected to 
 your Majesty. 
 
 44 Upon these considerations, we think it incumbent upon us, if we 
 must stand as a distinct body from our brethren, to tender for ourselves, 
 our most dutiful regards to your sacred Majesty ; and to declare in the 
 presence of Him we serve, the King of kings and Lord of lords, that 
 we are a part, however mean, of that Protestant Church established in 
 these kingdoms; that we unite together for this, and no other end, to 
 promote, so far as we may be capable, justice, mercy, and truth, the 
 glory of God, and peace and good will among men ; that we detest and 
 abhor the fundamental doctrines of the Church of Rome, and are steadily 
 attached to your Majesty’s royal person and illustrious house. 
 
 44 We cannot, indeed, say or do either more or less, than we appre¬ 
 hend consistent with the written word of God. But we are ready to 
 Obey your Majesty to the uttermost, in all things which we conceive to 
 be agreeable thereto. And we earnestly exhort all with whom we con¬ 
 verse, as they 4 fear God,’ to 4 honour the king.’ We of the clergy in 
 particular, put all men in mind, to revere the higher powers as of God ; 
 and continually declare, 4 ye must needs be subject , not only for wrath , 
 but also for conscience sake.’ 
 
 44 Silver and gold (most of us must own) we have none. But such as 
 we have, we humbly beg your Majesty to accept, together with our 
 hearts and prayers. May He who hath bought us with his blood, the 
 Prince of all the kings of the earth, fight against all the enemies of your 
 Majesty, with the two-edged sword that cometh out of his mouth! And 
 when he calleth your Majesty from this throne, full of years and victories, 
 may it be with that voice, 4 Come , receive the kingdom prepared for you, 
 from the beginning of the world !’ 
 
 44 These are the continual prayers of your Majesty’s dutiful and loyal 
 subjects, 
 
 44 John Wesley, &c.” 
 
 Newcastle-upon-Tyne was a place of almost continual alarm during 
 the troubles in Scotland. Here, therefore, Mr. Wesley remained a con¬ 
 siderable time; and his labour was not in vain. Many now learned 
 truly to honour the King, (from the right principle, the fear of God,) 
 who were before as reeds shaken with the wind. But his soul was 
 grieved within him, at the extreme ungodliness of those who were ap¬ 
 pointed to defend the land. He, therefore, wrote the following letter to 
 one of the Magistrates : 
 
THE REV. JOHN WESLEY® 
 
 41 
 
 “ Sir,—* The fear of God, the love of my country, and the regard I 
 have for his Majesty King George, constrain me to write a few plain 
 words to one, who is no stranger to these principles of action. 
 
 “ My soul has been pained day by day, even in walking the streets of 
 Newcastle, at the senseless, shameless wickedness, the ignorant pro¬ 
 faneness of the poor men, to whom our lives are entrusted. The con¬ 
 tinual cursing and swearing, the wanton blasphemy of the soldiers in 
 general, must needs be a torture to the sober ear, whether of a Christian 
 nr an honest infidel. Can any that either fear God or love their neigh¬ 
 bour, hear this without concern? Especially, if they consider the interest 
 of our country, as well as of these unhappy men themselves ? For can 
 it be expected, that God should be on their side, who are daily affronting 
 him to his face ? And if God be not on their side, how little will either 
 their number, or courage, or strength avail 1 
 
 “ Is there no man that careth for these souls ? Doubtless there are 
 some who ought so to do. But many of these, if I am rightly informed, 
 receive large pay, and do just nothing. 
 
 “ I would to God it were in my power, in any degree, to supply their 
 lack of service. I am ready to do what in me lies, to call these poor 
 sinners to repentance, once or twice a day, (while I remain in these 
 parts,) at any hour, or at any place. And I desire no pay at all for doing 
 this, unless what my Lord shall give at his appearing. 
 
 “ If it be objected, from our heathenish poet, 
 
 ‘ This conscience will make cowards of us all 
 l answer, let us judge by matter of fact. Let either friends or enemies 
 speak. Did those who feared God, behave as cowards at Fontenoy? 
 Did John Haime the dragoon betray any cowardice, before or after his 
 horse sunk under him ? Or did William Clements, when he received the 
 first ball in his left, and the second in his right arm? Or John Evans, 
 when the cannon ball took off both his legs ? Did he not call all about 
 him, as long as he could speak, to praise and fear God, and honour the 
 king ? As one who feared nothing, but lest his breath should be spent 
 in vain ? 
 
 “If it were objected, that I should only fill their heads with peculiar 
 whims and notions ! That might easily be known. Only let the officers 
 hear with their own ears ; and they may judge, whether I do not preach 
 the plain principles of manly, rational religion. 
 
 “ Having myself no knowledge of the General, I took the liberty to 
 make this offer to you. I have no interest herein ; but I should rejoice 
 to serve, as I am able, my king and country. If it be judged, that this 
 will be of no real service, let the proposal die and be forgotten. But I 
 beg you, Sir, to believe, that I have the same glorious cause, for which 
 you have shown so becoming a zeal, earnestly at heart: And that there¬ 
 fore I am, with warm respect, 
 
 “ Sir, 
 
 “ Your most obedient servant, 
 
 “John Wesley.” 
 
 A polite answer was returned by the Magistrate; and the General, 
 being informed of it, gave his consent; in consequence of which, Mr. 
 Wesley preached to the soldiers as long as he continued in those parts. 
 
 In the year 1745, Mr. C. Wesley confined his labours chiefly to Lon* 
 
4J 
 
 THE LIFE OF 
 
 don, Bristol, (including the neighbouring places,) and Wales.— He 
 observes, August 1, “ We began our conference, with Mr. Hodges, 
 four of our assistants, Herbert Jenkins, and Mr. Gwynne. We con¬ 
 tinued it five days, and parted in great harmony and love.”—On the 
 25th, he was in Wales, and Mr. Gwynne sent his servant, to show him 
 the way to Garth; but having some time before sprained his leg, and 
 having taken too much exercise after the accident, he was unable to go; 
 and at length left Wales, without visiting that family. The following 
 is a remarkable instance of his zeal in doing good to the vilest and most 
 wretched of human beings. “ October 9.—After preaching at Bath, a 
 woman desired to speak with me. She had been in our Society, but 
 left it through offence, and fell by little and little into the depth of vice 
 and misery. I called Mrs. Naylor to hear her mournful account. She 
 had lived some time in a wicked house, in Avon-street; confessed it 
 was hell to her to see our people pass by to the preaching ; but knew 
 not what to do, nor how to escape. We bid her fly for her life, and 
 not once look behind her. Mrs. Naylor kept her with herself till the 
 morning, and then I carried her with us in the coach to London, and 
 delivered her to the care of our sister Davey. Is not this a brand 
 plucked out of the fire V 1 
 
 February 3, 1746, Mr. C. Wesley opened the new Chapel in Wap- 
 ping, and preached from 1 Cor- xv, 1 • ‘ Moreover, brethren , 7 declare 
 unto you the Gospel which I preached unto you, ivhich also ye have 
 received, and wherein ye stand. 1 The next day he wrote to a friend, 
 expressing his apprehensions that God was about to pour out heavy 
 judgments on the nation. He says to his friend, “ You allow us one 
 hundred years to fill up the measure bf our iniquity; you cannot more 
 laugh at my vain fear, than I at your vain confidence.”—This and the 
 preceding year were times of danger and great national alarm; and 
 religious people are more apprehensive of divine judgments, at such 
 seasons, than other persons. This has been falsely attributed to super¬ 
 stition ; but religious persons have a more clear knowledge than others, 
 of the enormity and guilt of national sins; they see more clearly the 
 mercies enjoyed, and know more perfectly the holiness and just anger 
 of God against sin. What might have been the visitation of God, if 
 this revival of true religion had not taken place, may be easily imagined 
 by those who believe his word. 
 
 Mr. C. Wesley being at Bristol when he first heard the news of the 
 victory at Culloden, over the rebel army, he observes, “ I spoke at night 
 on ‘ He that glorieth, let him glory in the Lord. 1 We rejoiced unto 
 him with reverence, and thankfully observed the remarkable answer of 
 that petition, 
 
 All their strength o’ertum, o’erthrow, 
 
 Snap their spears and break their swords: 
 
 Let the daring rebels know. 
 
 The battle is the Lord’s !* 
 
 cc Oh ! that in this reprieve, before the tide is turned, we may know the 
 time of our visitation.” 
 
 * This is one stanza of 1 his noble hymn, written at that awful Time. 
 
THE REV. JOHN WESLEY, 
 
 48 
 
 CHAPTER in. 
 
 PROGRESS OF RELIGION, WITH ITS ATTENDANT SUFFERINGS-MR* 
 
 wesley’s expostulation with the opposing clergy—his ad¬ 
 vice TO THE PEOPLE RESPECTING THEIR PERSECUTORS. 
 
 The Rebellion being now crushed, Mr. C. Wesley proceeded, in 
 1746, to Cornwall, and was cheered by the steadiness of the flock there 
 in those troublous times . The laymen were found useful on this occa« 
 sion. He observes, “ Monday, June 30—Both sheep and shepherds 
 had been scattered in the late cloudy day of persecution ; but the Lord 
 gathered them again, and kept them together by their own brethren; 
 who began to exhort their companions, one or more in every Society. 
 No less than four have sprung up in Gwennup. I talked closely with 
 each, and found no reason to doubt that God had used them thus far. 
 
 I advised and charged them, not to stretch themselves beyond their line, 
 by speaking out of the Society, or fancying themselves public teachers. 
 If they keep within their bounds, as they promise, they may be useful 
 in the church: And 1 would to God, that all the Lord’s people were 
 prophets like these.”—It is highly probable, England would have tasted 
 before this time the horrors of the French Revolution, if it were not for 
 this teaching. The common people were then ripe for any mischief. 
 They are now taught better. 
 
 “ July 3.—At Lidgeon, I preached Christ crucified, and spake with 
 the classes, who seem much in earnest. Showed above a thousand sin¬ 
 ners, at Sithney, the love and compassion of Jesus towards them. Many 
 who came from Helstone, a town of rebels and persecutors, were struck 
 and confessed their sins, and declared they would never more be found 
 fighting against God.—July 6. At Gwennup, near two thousand persons 
 listened to those gracious words which proceeded out of his mouth, 
 c Come unto me, all ye that travel and are heavy laden,’ &c. Half of 
 them were from Redruth, which seems on the point of surrendering to 
 the Prince of Peace. The whole country finds the benefit of the Gos¬ 
 pel. Hundreds, who follow not with us, have broken off* their sins, 
 and are outwardly reformed ; and the persecutors in time past will not 
 now suffer a word to be spoken against this way. Some of those who 
 fell off in the late persecution, desired to be present at the Society. 
 
 “ At St. Ives, no one offered to make the least disturbance : Indeed, 
 the whole place is outwardly changed in this respect. I walk the 
 streets with astonishment, scarcely believing it is St. Ives. All oppo¬ 
 sition falls before us, or rather is fallen, and not yet suffered to lilt up 
 its head again. This also hath the Lord wrought.” 
 
 “ July 19. —Rode to Sithney, where the word begins to take root. 
 The rebels of Helstone threatened hard—they say all manner of evil of 
 us. Papists we are, that is certain; and are for bringing in the Pre¬ 
 tender. Nay, the vulgar are persuaded, that I have brought him with 
 me; and James Waller is the man! But law is to come from London 
 to-night to put us all dawn, and set a price upon my head.”—This was 
 an awful opinion to prevail among the fierce tinners of Cornwall. But 
 
44 
 
 "THE LIFE OF 
 
 he trusted in God and was protected. He observes, “ We had, not¬ 
 withstanding, a numerous congregation, and several of the persecutors. 
 I declared my commission to 4 open their eyes , to turn them from dark¬ 
 ness to light,’ &c. Many appeared convinced, and caught in the Gos¬ 
 pel net.’ , 
 
 The next day, being Sunday, Mr. C. Wesley preached again, and near 
 one hundred of the fiercest rioters were present. A short time before, 
 these men had cruelly beaten many, not sparing the women and children. 
 But now, the very men, expecting a disturbance, came to protect Mr. C. 
 Wesley, and said they would lose their lives in his defence. The whole 
 congregation was attentive and quiet. 
 
 Thus, under the protection of a particular Providence, of which he 
 had no doubt, Mr. C. Wesley pursued his labours with great diligence, 
 confidence, and success. He had been informed that the people of St. 
 Just, being scattered by persecution, had wandered into the paths of 
 error and sin, and had been confirmed therein by their exhorter. He 
 visited them, and spake with each member of the Society ; and adds, “ I 
 was amazed to find them just the reverse of what they had been repre¬ 
 sented. Most of them had kept their first love, even while men were 
 riding over their heads, and while they were passing through fire and 
 water. Their exhorter appears a solid humble Christian, raised up to 
 stand in the gap, and keep the trembling sheep together.” The next 
 day he again talked with some of the Society, and says, 44 I adored the 
 miracle of grace, which has kept these sheep in the midst of wolves. 
 Well may the despisers behold and wonder. Here is a bush burning in 
 the fire, yet not consumed! What have they not done to crush this rising 
 sect; but lo ! they prevail nothing! Neither persecutions nor threaten¬ 
 ing, flattery nor violence, dungeons nor sufferings of various kinds, can 
 conquer them. Many waters cannot quench this little spark which the 
 Lord hath kindled, neither shall the floods of persecution drown it.” 
 
 The congregations had been large in most places, during his stay in 
 the West of Cornwall; but it being generally known that he was now 
 preparing to leave it, they were greatly increased.—Sunday, August 10, 
 being at Gwennup, he observes, 44 Nine or ten thousand, by computa¬ 
 tion, listened with all eagerness, while I 4 commended them to God and 
 to the word of his grace.’ For near two hours I was enabled to preach 
 4 repentance towards God, and faith in our Lord Jesus Christ.’ I broke 
 out, again and again, into prayer and exhortation; believing, not one 
 word would return empty. Seventy years’ sufferings would be overpaid, 
 by one such opportunity. Never had we so large an effusion of the 
 Spirit, as in the Society ; I could not doubt, at that time, either of their 
 perseverance or my own : And still l am humbly confident, that we shall 
 stand together among 4 the multitude which no man can number .’ ” 
 
 The next day, August 11, being filled with thankfulness to God, for 
 the mercies shown to himself and the people, he wrote a thanksgiving 
 hymn, which begins thus, 
 
 All thanks be to God, 
 
 Who scatters abroad, 
 
 Throughout every place, 
 
 By the least of his servants, his savour of grace; 
 
 Who the victory gave. 
 
 The praise let him have; « 
 
 For the work he hath done, 
 
 AH honour and glory to Jesus alone! Sir 
 
THE REV. JOHN 'WESLEY. 
 
 4*5 
 
 He now travelled forward to St. Endys, and preached on, * Repent and 
 believe the Gospel His friends, the Rev. Messrs. Bennet and Tomson, 
 were present. “As I was concluding,” says he, “ a gentleman rode up 
 to me very fiercely, and bid me come down. We exchanged a few 
 words, and talked together more largely in the house. The poor drunken 
 lawyer went away in as good a humour as he was then capable of. I 
 had more difficulty to get clear of a different antagonist, one Adams, an 
 old enthusiast, who travels through the land, as overseer of all the Minis? 
 ters.”—Happy and wise, no doubt, in his own conceit. 
 
 Having received many letters from Mr. Kinsman’s family, Mr. Jenv 
 kins, and others at Plymouth, importuning him to favour them with 
 another visit on his return, he complied with their request, on the 14th 
 of August; and on the 18th, he took boat at the Dock, accompanied by 
 several friends, to meet a congregation at some distance. He observes, 
 u The rough stormy sea tried our faith. None stirred, or we must have 
 been overset. In two hours, our invisible Pilot brought us safe to land, 
 thankful for our deliverance, humbled for our littleness of faith, and more 
 endeared to each other by our common danger. We found thousands 
 waiting for the word of life. The Lord made it a channel of grace. I 
 spoke and prayed alternately for two hours. The moonlight added to 
 the solemnity. Our eyes overflowed with tears, and our hearts with 
 love ! Scarce a soul but was affected with grief or joy. We drank into 
 one spirit, and were persuaded, that ‘ neither life nor death , things pre¬ 
 sent , nor things to come , shall be able to separate us from the love of God 
 which is in Christ Jesus our Lord.’ ” 
 
 Mr. C. Wesley continued his labours daily, visiting various places in 
 his way to Bristol, where he arrived on the 28th of August, and came 
 safe to London on the 2d of September. He staid here a fortnight, 
 during which he became acquainted with Mr. Edward Perronet, a sen¬ 
 sible, pious, and amiable young man. Sept. 16, they set out, accom¬ 
 panied by several friends, to pay a visit to his father, the Rev. Mr. Per¬ 
 ronet, Vicar of Shoreham in Kent; a man of a most artless, childlike 
 spirit, and zealous for the doctrines of the Gospel. But his preaching 
 and godly conversation had, as yet, but little influence on the minds of 
 his people, who opposed the truth with great violence. It is probable, 
 notice had been given, that Mr. C. Wesley would preach in the church. 
 “ As soon,” says he, “ as I began preaching, the wild beasts began 
 roaring, stamping, blaspheming, ringing the bells, and turning the church 
 into a bear-garden. I spoke on for half an hour, though only the near¬ 
 est could hear. The rioters followed us to Mr. Perronet’s house, 
 raging, threatening, and throwing stones. Charles Perronet hung over 
 me, to intercept the blows. They continued their uproar after we got 
 into the house.”—Mr. C. Wesley retired for the present from the beasts 
 of the people , and returned to London with Mr. E. Perronet. 
 
 October the 9th, being appointed as a day of public thanksgiving for 
 national mercies, the Foundery was filled at four in the morning. Mr. 
 C. Wesley preached from those words, ‘ How shall I give thee up , 
 Ephraim?’ He adds, “ Our hearts were melted by the long-suffering 
 love of God ; whose power we found disposing us to the true thanks¬ 
 giving. It was a day of solemn rejoicing. 0 that from this moment, 
 all our rebellions against God might cease !” 
 
 The winter was now approaching, yet Mr. C. Wesley, although in a 
 Vol. II. 7 
 
46 
 
 THE EIFE Oi- 
 
 poor state of health, determined to take his northern journey. October 
 10, he tells us, “ I set out for Newcastle, with my young companion 
 and friend, E. Perronet, whose heart the Lord hath given me. His 
 family has been kept from us so long by a mistaken notion, that we 
 were against the Church. ,, —He visited the brethren in Staffordshire, 
 and, on the 15th, preached at Tippen Green. After preaching in the 
 evening, a friend invited him to sleep at his house, at no great distance 
 from the place. Soon after they were sat down, the mob beset the 
 house, and, beating at the door, demanded entrance. Mr. Wesley 
 ordered the door to be set open, and the house was immediately filled. 
 “ I sat still,” says he, “ in the midst of them for half an hour. I was 
 a little concerned for E. Perronet, lest such rough treatment, at his first 
 setting out, should daunt him. But he abounded in valour, and was for 
 reasoning with the wild beasts, before they had spent any of their vio¬ 
 lence. He got a deal of abuse thereby, and not a little dirt, both of 
 which he took very patiently. I had no design to preach; but being 
 called upon by so unexpected a congregation, I rose at last and read, 
 4 When the Son of man shall come in his glory , and all the holy angels 
 with him , then shall he sit on the throne of his glory. 1 While I reasoned 
 with them of judgment to come, they grew calmer by little and little. I 
 then spake to them, one by one, till the Lord had disarmed them all. One 
 who stood out the longest, I held by the hand, and urged the love of 
 Christ crucified, till, in spite of both his natural and diabolical courage, 
 he trembled like a leaf. I was constrained to break out into prayer for 
 him. Our leopards were all become lambs, and very kind we all were 
 at parting. Near midnight the house was clear and quiet. We gave 
 thanks to God for our salvation, and slept in peace.”—Such were the 
 conflicts, and such the victories frequently obtained in that day. 
 
 October 21. Mr. C. Wesley preached at Dewsbury, where John 
 Nelson had gathered many stray sheep, and formed a Society. The 
 Minister did not condemn them unheard, but talked with them, exa¬ 
 mined into the doctrine they had been taught, and its effects on their 
 lives. When he found, that as many as had been affected by the preach¬ 
 ing, were evidently reformed, and brought to Church and Sacrament, 
 he testified his approbation of the work, and rejoiced that sinners were 
 converted to God. Had all the ministers of the Established Church 
 acted with the same candour, they would have served the Church bet¬ 
 ter, and the work would have been much more extended than we have 
 yet seen it. 
 
 October 25. They arrived at Newcastle, where Mr. E. Perronet 
 was immediately taken ill of the small-pox, and had a very narrow 
 escape for his life.—October 31, Mr. Wesley observes, “ I rode to 
 Wickham, where the Curate sent his love to me, with a message that 
 he was glad of my coming, and obliged to me for endeavouring to do 
 good among his people, for none wanted it more ; and he heartily wished 
 me good luck in the name of the Lord. He came, with another cler¬ 
 gyman, and staid both the preaching and the meeting of the Society.” 
 
 Mr. C. Wesley continued his labours in and about Newcastle till the 
 27th of November, when he rode to Hexham, at the pressing request of 
 Mr. Wardrobe, a Dissenting Minister, and others. He observes, “ I 
 walked directly to the market-place, ajid called sinners to repentance. A 
 multitude of them stood staring at me, but all quiet. The Lord opened 
 
THE REV. JOHN WESLEY. 
 
 47 
 
 my mouth, and they drew nearer and nearer; stole off their hats and list¬ 
 ened : None offered to interrupt, but one unfortunate Squire, who could 
 get no one to second him. His servants and the constables hid them¬ 
 selves : One he found, and bid him go and take me down. The poor 
 constable simply answered, 4 Sir, I cannot have the face to do it, for 
 what harm does he do V Several Papists attended, and the Church 
 Minister, who had refused me his pulpit with indignation. However 
 he came to hear with his own ears : I wish all who hang us first, would, 
 like him, try us afterwards. 
 
 44 I walked back to Mr. Ord’s, through the people, who acknowledged, 
 4 It is the truth, and none can speak against it.’ A constable followed 
 and told me, 4 Sir Edward Blacket orders you to disperse the town, 
 (depart, I suppose, he meant,) and not raise a disturbance here.’—I sent 
 my respects to Sir Edward, and said, if he would give me leave, 1 
 would wait upon him and satisfy him. He soon returned with an 
 answer, 4 that Sir Edward would have nothing to say to me; but if I 
 preached again and raised a disturbance, he would put the law in execu¬ 
 tion against me.’—I answered, that I was uui conscious of breaking any 
 law of God or man ; but if I did, I was ready to suffer the penalty: 
 That, as I had not given notice of preaching again at the Cross, I 
 should not preach again at that place, nor cause a disturbance any 
 where. I charged the constable, a trembling, submissive soul, to assure 
 his worship, that I reverenced him for his office sake. The only place 
 I could get to preach in was a cockpit, and I expected Satan would 
 come and fight me on his own ground. Squire Roberts, the Justice’s 
 son, laboured hard to raise a mob, for which I was to be answerable; 
 but the very boys ran away from him, when the poor Squire would have 
 persuaded them to go down to the cockpit and cry fire. I called, in 
 words then first heard in that place, 4 Repent and be converted , that your 
 sins may be blotted out.’ God struck the hard rock, and the waters gushed 
 out. Never have I seen a people more desirous of knowing the truth, 
 at the first hearing. I passed the evening in conference with Mr. Ward¬ 
 robe. Oh that all our Dissenting Ministers were like-minded, then 
 would all dissensions cease for ever!”—See the true catholic spirit of 
 this High Churchman! 
 
 44 November 28, at six, we assembled again in our chapel, the cock¬ 
 pit I imagined myself in the Pantheon, or some Heathen Temple, and 
 almost scrupled preaching there at first; but we found, 4 the eartt is the 
 Lord’Sy and the fulness thereof.’ His presence consecrated die place. 
 Never have I found a greater sense of God, than while we were repeat¬ 
 ing his own prayer. I set before their eyes, Christ crucified* The rocks 
 were melted, and gracious tears flowed. We knew not kow to part. I 
 distributed some books among them, which they recebod with the utmost 
 eagerness ; begging me to come again, and to se^d our preachers to 
 them.”—Does any one ask how Methodism has prospered ? Behold 
 the way!—December 18, he says, 44 1 waked between three and four, 
 in a temper of mind I have rarely felt on *ny birth-day. My joy and 
 thankfulness continued the whole day, to my own astonishment.”—This 
 observation is truly evangelical. He only, to whom 4 there is no con¬ 
 demnation being in Christ Jesus’ can bless the day when he was born ! 
 
 Towards the end of December, Mr. C. Wesley quitted the North, and 
 began to move southward. January 6, 1747, he came to Grimsbv. 
 

 THE LIFE OF 
 
 where he Was saluted by a shouting mob. In the evening he attempted 
 to preach at the room, but the mob was so violent he could not proceed. 
 At length one of the rioters aimed a severe blow at him, which a friend 
 who stood near received. Another of them cried out, “What, you dog, 
 do you strike a Clergyman 1” and then fell upon his comrade. Imme¬ 
 diately every man’s hand was against his fellow : They began fighting 
 and beating one another, till, in a few minutes, the room was cleared of 
 all disturbers; when Mr. C. Wesley preached for half an hour, without 
 farther molestation. On the 9th, at Hainton, he talked separately with 
 the members of the little Society, who were as sheep encompassed with 
 wolves. The Minister of the place had repelled them from the Sacra¬ 
 ment, and laboured to stir up the whole town against them. It is pro¬ 
 bable they would have been worried to death, but for the chief man of 
 the place, a professed Papist, who hindered these good Protestants from 
 destroying their innocent brethren. 
 
 Mr. C. Wesley returned to London, which he left on the 23d; and, 
 on the 24th he reached the Devizes in his way to Bristol, in company 
 with Mr. Minton. They soon perceived that the enemies of religion 
 had taken the alarm, and were mustering their forces for the battle. 
 They began by ringing the bells backwards, and running to and fro in the 
 streets, as lions roaring for their prey. The Curate’s mob went inquest 
 of Mr. C. Wesley to several places, particularly to Mr. Philips’s, where 
 it was expected he would preach. They broke open and ransacked the 
 house ; but not finding him there, they marched off to a Mr. Rogers’s, 
 where he and several others, being met together, were praying and 
 exhorting one another to continue steadfast in the faith, and through 
 much tribulation to enter the kingdom. The zealous Curate, Mr. Innys, 
 stood with the mob in the street, dancing for joy. “ This,” says Mr. C. 
 Wesley, “is he, who declared in the pulpit, as well as from house to 
 house, 1 That he himself heard me preach blasphemy before the Univer¬ 
 sity, and tell my hearers,— If you do not receive the Holy Ghost while I 
 breathe upon you, ye are all damned /’ He had been about the town 
 several days, stirring up the people, and canvassing the gentry for their 
 vote and interest; but could not raise a mob while my brother was here : 
 The hour of darkness was not then fully come.” 
 
 Mr. Innys, however, by assiduity, and falsehood boldly asserted as 
 truth, now engaged some of the gentlemen of the town in his party, and 
 prevailed with them to encourage the mob. While they beset the house, 
 where Mi, C. Wesley and the company with him were assembled, he 
 often heard his own name mentioned, with, “ Bring him out! Bring him 
 out I” He observes, “ The little flock were less afraid than I expected; 
 only one of ouj sisters fainted away.”—It being now dark, the be¬ 
 siegers blocked u^ the door with a wagon, and set up lights, lest Mr. C. 
 Wesley should escape. One of the company, however, got out unob¬ 
 served, and with muck entreaty prevailed on the Mayor to come down. 
 He came with two constables, and threatened the rioters ; but so gently, 
 that no one regarded him. Having tom down the shutters of the shop, 
 and broken the windows, it is wonderful they did not enter the house : 
 But a secret hand seemed to restrain them. After a while, they hurried 
 away to the inn, where the horses were put up, broke open the stable- 
 door, and turned out the beasts. “ In the mean time,” says Mr. C. 
 Wesley, “ we were at a loss what to do: when God put it into the 
 
THE REV. JOHN WESLEY. 
 
 49 
 
 heart of our next-door neighbour, a Baptist, to take us through a pas¬ 
 sage into his own house, offer us his bed, and engage for our security. 
 We accepted his kindness, and slept in peace. 
 
 “ February 25. —A day never to be forgotten! At seven o’clock, I 
 walked quietly to Mrs. Philips’s, and began preaching a little before the 
 time appointed. For three quarters of an hour, I invited a few listening 
 sinners to Christ. Soon after, Satan’s whole army assaulted the house. 
 We sat in a little ground-room, and ordered all the doors to be thrown 
 open. They brought a hand-engine, and began to play into the house. 
 We kept our seats, and they rushed into the passage ; just then, Mr. 
 Borough, the constable, came, and seizing the spout of the engine, 
 carried it off. They swore, if he did not deliver it, they would pull 
 down the house. At that time, they might have taken us prisoners ; 
 we were close to them, and none to interpose: But they hurried out to 
 fetch the larger engine. In the mean time, we were advised to send 
 for the Mayor; but Mr. Mayor was gone out of town, in the sight of 
 the people, which gave great encouragement to those who were already 
 wrought up to a proper pitch by the Curate, and the gentlemen of the 
 town; particularly Mr. Sutton and Mr. Willy, Dissenters, the two lead¬ 
 ing men. Mr. Sutton frequently came out to the mob, to keep up their 
 spirits. He sent word to Mrs. Philips, that if she did not turn that 
 fellow out to the mob, he would send them to drag him out. Mr. Willy 
 passed by again and again, assuring the rioters, he would stand by them, 
 and secure them from the law, do what they would.” 
 
 The rioters “ now therefore began playing the larger engine ; which 
 broke the windows, flooded the rooms, and spoiled the goods. We 
 were withdrawn to a small upper room, in the back part of the house ; 
 seeing no way to escape their violence, as they seemed under the full 
 power of the old murderer. They first laid hold on the man who kept 
 the society-house, dragged him away, and threw him into the horse- 
 pond.—We gave ourselves unto prayer, believing the Lord would deliver 
 us ; how, or when, we saw not; nor any possible way of escaping: 
 We therefore stood still, to see the salvation of God. Every now and 
 then, some or other of our friends would venture to us ; but they rather 
 weakened our hands, so that we were forced to stop our ears, and look 
 up. Among the rest, the Mayor’s maid came, and told us, her mistress 
 was in tears about me ; and begged me to disguise myself in women’s 
 clothes, and try to make my escape. Her heart had been turned 
 towards us by the conversion of her son, just on the brink of ruin. God 
 laid his hand on the poor prodigal, and instead of running to sea, he 
 entered the Society.—The rioters, without, continued playing their 
 engine, which diverted them for some time ; but their number and fierce¬ 
 ness still increased, and the gentlemen supplied them with pitchers of 
 ale, as much as they would drink. They were now on the point of 
 breaking in, when Mr. Borough thought of reading the Proclamation: 
 He did so, at the hazard of his life. In less than the hour, of above a 
 thousand wild beasts, none were left, but the guard, our constable, who 
 had applied to Mr. Street, the only Justice in the town; but he would 
 not act. We found there was no help in man, which drove us closer 
 to the Lord; and we prayed, with little intermission, the whole day.” 
 
 The mob, however, rallied again, and Mr. C. Wesley observes, “ Our 
 enemies, at their return, made their main assault at the back door, swear- 
 
50 
 
 THE LIFE OF 
 
 mg horribly, they would have me, if it cost them their lives. Many 
 seeming accidents occurred to prevent their breaking in. The man of 
 the house came home, and, instead of turning me out as they expected, 
 took part with us, and stemmed the tide for some time. They now got 
 a notion, that I had made my escape ; and ran down to the inn, and 
 played the engine there. They forced the inn-keeper to turn out our 
 horses, which he immediately sent to Mr. Clark’s ; which drew the 
 rabble and their engine thither. But the resolute old man charged and 
 presented his gun, till they retreated.—Upon their revisiting us, we stood 
 in jeopardy every moment. Such threatenings, curses, and blasphemies, 
 I have never heard. They seemed kept out by a continual miracle. I 
 remembered the Roman Senators, sitting in the Forum, when the Gauls 
 broke in upon them; but thought there was a fitter posture for Chris¬ 
 tians, and told my companion they should take us off our knees. We 
 were kept from all hurry and discomposure of spirit, by a Divine Power 
 resting upon us. We prayed and conversed as freely, as if we had been 
 in the midst of our brethren ; and had great confidence that the Lord 
 would either deliver us from the danger, or in it. In the height of the 
 storm, just when we were falling into the hands of the drunken enraged 
 multitude, Mr. Minton was so little disturbed that he fell fast asleep. 
 
 “ They were now close to us on every side, and over our heads 
 untiling the roof. A ruffian cried out, ‘ Here they are, behind the cur¬ 
 tain.’ At this time we fully expected their appearance, and retired to the 
 farthermost comer of the room ; and I said, ‘This is the crisis !’ In 
 that moment, Jesus rebuked the winds and the sea, and there was a 
 great calm. We heard not a breath without, and wondered what was 
 become of them. The silence lasted for three quarters of an hour, 
 before any one came near us ; and we continued in mutual exhortation 
 and prayer, looking for deliverance. I often told my companions, ‘ Now 
 God is at work for us : He is contriving our escape : He can turn these 
 leopards into lambs ; can command the heathen to bring his children on 
 their shoulders, and make our fiercest enemies the instruments of our 
 deliverance.’ About three o’clock, Mr. Clark knocked at the door, and 
 brought with him the persecuting constable. He said, ‘ Sir, if you will 
 promise never to preach here again, the gentlemen and I will engage to 
 bring you safe out of town.’—My answer was, * I shall promise no such 
 thing: Setting aside my office, I will not give up my birthright as an 
 Englishman, of visiting what place I please of his Majesty’s dominions.’ 
 —‘ Sir,’ said the constable, ‘ we expect no such promise, that you will 
 never come here again : Only tell me, that it is not your present inten¬ 
 tion, that I may tell the gentlemen, who will then secure your quiet 
 departure.’—I answered, ‘ I cannot come again immediately, because I 
 must return to London a week hence. But, observe , I make no promise 
 of not preaching here ; and do not you say, that I do.’ 
 
 “ He went away with this answer, and we betook ourselves to prayer 
 and thanksgiving. We perceived it was the Lord’s doing, and it was 
 marvellous in our eyes. The hearts of our adversaries were turned. 
 Whether pity for us, or fear for themselves, wrought strongest, God 
 knoweth ; probably the latter: for the mob were wrought up to such a 
 pitch of fury, that their masters dreaded the consequence, and therefore 
 went about appeasing the multitude, and charging them not to touch us 
 in our departure. 
 
THE REV. JOHN WESLEY. 
 
 51 
 
 “ While the constable was gathering his posse , we got our things from 
 Mr. Clark’s, and prepared to go forth. The whole multitude were 
 without, expecting us, and saluted us with a general shout. Mr. Min¬ 
 ton and I took horse in the face of our enemies, who began clamouring 
 against us ; the gentlemen were dispersed among the mob, to bridle 
 them. We rode a slow pace up the street, the whole multitude pouring 
 along on both sides, and attending us with loud acclamations,—such 
 fierceness and diabolical malice I have not before seen in human faces. 
 They ran up to our horses, as if they would swallow us, but did not 
 know which was Wesley. We felt great peace and acquiescence in the 
 honour done us, while the whole town were spectators of our march. 
 When out of sight, we mended our pace, and about seven o’clock came 
 to Wrexall. The news of our danger was got thither before us ; but we 
 brought the welcome tidings of our deliverance. We joined in hearty 
 prayer to our Deliverer, singing the hymn beginning v/ith 
 
 Worship, and thanks, and blessing, 
 
 And strength, ascribe to Jesus, &c. 
 
 u February 26.—I preached at Bath, and we rejoiced like men who 
 take spoil. We continued our triumph at Bristol, and reaped the fruit of 
 our labours and sufferings.” He had got among a people who had 
 received the Gospel 1 not in word only , but in power? He was now 
 therefore in honour; but he passed through it also, and was soon called 
 to encounter the storms of dishonour and danger in Ireland. 
 
 Mr. J. Wesley knowing that much of this opposition and brutal treat¬ 
 ment, was owing to the ignorance and prejudice of many of the clergy; 
 and wishing to remove every ground of offence, he wrote a state of the 
 case to a Friend, which he afterwards published : 
 
 “ About seven years since, we began preaching inward present sal¬ 
 vation, as attainable by faith alone. For preaching this doctrine, we 
 were forbidden to preach in most churches. We then preached in 
 private houses ; and when the houses could not contain the people, in 
 the open air. For this, many of the clergy preached or printed against 
 us, as both heretics and schismatics. Persons who were convinced of 
 sin, begged us to advise them more particularly, how to flee from the 
 wrath to come. We desired them, being many, to come at one time, 
 and we would endeavour it. For this, we were represented, both from 
 the pulpit and press, as introducing Popery, and raising sedition : Yea, 
 all manner of evil was said, both of us, and of those who used to 
 assemble with us. Finding that some of these did walk disorderly, we 
 desired them not to come to us any more. And some of the others 
 we desired to overlook the rest, that we might know whether they walked 
 worthy of the Gospel. Several of the clergy now stirred up the people, 
 to treat us as outlaws or mad dogs. The people did so, both in Stafford¬ 
 shire, Cornwall, and many other places. And they do so still, wherever 
 they are not restrained by fear of the magistrates. 
 
 “ Now, what can we do, or what can you , or our brethren do, towards 
 healing this breach 1 Desire of us any thing which we can do with a 
 safe conscience, and we will do it immediately. Will you meet us here ? 
 Will you do what we desire of you, so far as you can with a safe 
 conscience ? 
 
 “ I. Do you desire us, To preach another, or to desist from preach¬ 
 ing this doctrine 1 We cannot do this with a safe conscience. 
 
THE LIFE OF 
 
 $2 
 
 “ 2. Do you desire us, To desist from preaching in private houses, 
 er in the open air ? As things are now circumstanced, this would be 
 the same as desiring us not to preach at all. 
 
 “ 3. Do you desire us, Not to advise those who meet together for 
 that purpose ? To dissolve our societies ? We cannot do this with a 
 safe conscience ; for, we apprehend, many souls would be lost thereby. 
 
 “ 4. Do you desire us, To advise them one by one ? This is impos¬ 
 sible, because of their number. 
 
 “ 5. Do you desire us, To suffer those who walk disorderly, still to 
 mix with the rest ? Neither can we do this with a safe conscience ; 
 for ‘ evil communications corrupt good manners. 1 
 
 “ 6. Do you desire us, To discharge those leaders , as we term them 
 who overlook the rest? This is, in effect, to suffer the disorderly 
 walkers still to remain with the rest. 
 
 “ Do you desire us, lastly, to behave with tenderness, both to the 
 characters and persons of our brethren the clergy? By the grace of 
 God, we can and will do this ; as, indeed, we have done to this day. 
 
 “ If you ask, What we desire of you to do ? we answer, 1. We do 
 not desire any of you, to let us preach in your church, either if you 
 believe us to preach false doctrine, or if you have the least scruple. 
 But we desire any who believes us to preach true doctrine, and has no 
 scruple in the matter, not to be either publicly or privately discouraged 
 from inviting us to preach in his church. 
 
 “ 2. We do not desire, that any who thinks it his duty to preach or 
 print against us, should refrain therefrom. But we desire, that none 
 will do this, till he has calmly considered both sides of the question; 
 and that he would not condemn us unheard, but first read what we say 
 in our own defence. 
 
 “ 3. We do not desire any favour, if either Popery, sedition, or immo¬ 
 rality be proved against us. But we desire you would not credit, with¬ 
 out proof, any of those senseless tales that pass current with the vulgar; 
 that, if you do not credit them yourselves, you will not relate them to 
 others; yea, that you will discountenance those who still retail them 
 abroad. 
 
 “ 4. We do not desire any preferment, favour, or recommendation, 
 from those that are in power, either in Church or State. But we desire, 
 I. That if any thing material be laid to our charge, we may be permitted 
 to answer for ourselves.—2. That you would hinder your dependants 
 from stirring up the rabble against us, who are certainly not the proper 
 judges in these matters ; and 3. That you would effectually suppress 
 and discountenance all riots and popular insurrections, which evidently 
 strike at the foundation of all government, whether of Church or State. 
 
 “ Now these things you certainly can do, and that with a safe con¬ 
 science. Therefore, till these things be done, the continuance of the 
 breach, if there be any, is chargeable on you, and you only.” 
 
 Soon after the publication of this statement, Mr. Wesley was attacked 
 by his brother-in-law, Mr. Hall, as being inconsistent; professing to 
 continue in the Church, yet allowing some things therein to be indefen¬ 
 sible. Mr. Wesley replied, “ You say, ‘ that we give up some things as 
 indefensible , which yet have the same law and authority, as those we 
 approve ; such are many of the laws, customs, and practices of the 
 ecclesiastical courts. 1 —I answer, 1. We allow that these laws, customs. 
 
THE REV. JOHN WESLEY. 
 
 m 
 
 and practices are indefensible. 2. That there are Acts of Parliament in 
 defence of them , as well as of those we approve. But will you show us 
 how it follows, 1 . That those things, and these , stand or fall together? 
 Or, 2. That we cannot sincerely plead for the one, while we give up the 
 other ? 
 
 44 Do you not here quite overlook one circumstance, which might be 
 a key to our whole behaviour? Namely, that we no more look upon 
 these filthy abuses which adhere to our Church, as part of the build¬ 
 ing ; than we look upon any filth which may adhere to the walls of 
 Westminster Abbey, as part of that structure. 
 
 44 You think, ‘ we practise other things in contradiction to the orders 
 of the Church and this you judge to be 4 a just exception to our sin¬ 
 cerity. 1 I answer, 1. We will obey all the laws of the Church , so far 
 as we can with a safe conscience. 2. We will obey, with the same 
 restriction, the Bishops, as executors of those laws. But their bare will , 
 we do not profess to obey at all. 
 
 44 Is field-preaching contrary to any of these laws ? We think not. 
 Is the allowing lay-preachers ? We are not clear that this is contrary to 
 any such law. This therefore (be it right or wrong on other accounts) 
 is no just exception against our sincerity. 
 
 44 4 The Rules of our Societies,’ you say, 4 is a discipline utterly for¬ 
 bidden by the Bishops .’ When did any Bishop forbid this ? Or, by 
 what law ? We know not any such law. You add, 4 the allowing (for 
 we do not require) any to communicate at our chapels, is contrary to the 
 Rubricks .’ I answer, which rubricks require any to communicate only 
 at the parish church ? We cannot find them. Consequently, neither is 
 this any just exception against our sincerity.” 
 
 At the close of this year, 1745, he makes the following reflections :— 
 44 All this year, the work of God gradually increased in the Southern 
 counties, as well as in the North of England. Many were awakened 
 in a very remarkable manner; many were converted to God. Many 
 were enabled to testify, that 4 the blood of Jesus cleansdh from all sin .’ 
 Mean time we were, in most places, tolerably quiet, as to popular 
 tumults.” Where any thing of the kind appeared, the magistrates usually 
 interposed, as indeed it was their duty to do. And wherever the peace- 
 officers do their duty, no riot can long subsist. Feeling, however, for 
 the people under his care, lest they should be discouraged, and turned 
 out of the way; or be overcome of the evil, and repay their adversaries 
 in the same spirit: He published a small Tract, intitled, 44 Advice to 
 the People called Methodists,” from which I shall give a short 
 extract. 
 
 44 By Methodists,” says Mr. Wesley, 44 1 mean a people who pro¬ 
 fess to pursue (in whatsoever measure they have attained) holiness of 
 heart and life, inward and outward conformity in all things to the revealed 
 will of God ; who place religion in a uniform resemblance of the Great 
 Object of it; more particularly, in justice, mercy, and truth, or universal 
 love filling the heart, and governing the life. You, to whom I now 
 speak, believe this love of human kind cannot spring but from the love 
 of God ; considered not only as your Father, but as the Father of the 
 spirits of all flesh; yea, as the general Parent and Friend of all the 
 families, both of heaven and earth. 
 
 44 This filial love you suppose to flow only from faith: and that this 
 
 Vol. U. ' 8 
 
54 
 
 THE LIFE OF 
 
 faith implies an evidence that God is merciful to me a sinner; that 
 he is reconciled to me by the death of his Son, and now accepts me 
 for his sake. You accordingly describe the faith of a real Christian, 
 as, ‘ A sure trust and confidence, (over and above his assent to the 
 Sacred Writings,) which he hath in God, that his sins are forgiven ; 
 and that he is, through the merits of Christ, reconciled to the favour of 
 God.’ And you believe, farther, that both this faith and love are wrought 
 in us by the inspiration or influence of the Holy Ghost. 
 
 “ If you walk by this rule, continually endeavouring to know, and 
 love, and resemble, and obey the great God and Father of our Lord 
 Jesus Christ, as the God of love, of pardoning mercy; and if, lastly, 
 you unite together, to encourage and help each other, in thus working 
 out your salvation, and for that end watch over one another in love, you 
 are they whom I mean by Methodists. 
 
 “ The first general advice which one who loves your souls would 
 earnestly recommend to every one of you, is, Consider, with deep and 
 frequent attention, the peculiar circumstances wherein you stand.— 
 One of these is, That you are a new people. Your name is new, (at 
 least, as used in a religious sense,) not heard of, till a few years ago, 
 either in our own, or any other nation. Your principles are new, in 
 this respect, that there is no other set of people among us, (and possi¬ 
 bly, not in the Christian world,) who hold them all in the same degree 
 and connexion; who so strenuously and continually insist on the abso¬ 
 lute necessity of universal holiness both in heart and life,—of a peaceful, 
 joyous love of God,—of a supernatural evidence of things not seen,— 
 of an inward witness that we are the children of God,—and of the 
 inspiration of the Holy Ghost, in order to any good thought, or word, 
 or work. And perhaps there is no other set of people, (at least, not 
 visibly united together,) who lay so much, and yet no more, stress than 
 you do, on rectitude of opinions, on outward modes of worship, and the 
 use of those ordinances which you acknowledge to be of God ; and yet 
 do not condemn any man upon earth, merely for thinking otherwise 
 than you do,—much less to* imagine that God condemns him for this, 
 if he be upright and sincere of heart. 
 
 “ Your strictness of life, taking the whole of it together, may likewise 
 be accounted new. I mean, your making it a rule to abstain from 
 fashionable diversions ; your plainness of dress ; your manner of deal¬ 
 ing in trade; your exactness in observing the Lord’s day ; your scru¬ 
 pulosity as to things that have not paid custom ; your total abstinence 
 from spiritous liquors (unless in cases of extreme necessity ;) your rule, 
 ‘ not to mention the fault of an absent person, in particular of ministers, 
 or of those in authority,’ may justly be termed new. For we do not 
 find any body of people who insist on all these rules together. 
 
 “ Consider these peculiar circumstances wherein you stand, and you 
 will see the propriety of a second advice I would recommend to you : 
 Do not imagine you can avoid giving offence ; your very name renders 
 this impossible. And as much offence as you give by your name, you 
 will give still more by your principles. You will give offence to the 
 bigots for opinions, modes of worship, and ordinances, by laying no more 
 stress upon them ; to the bigots against them, by laying so much; to 
 men of form, by insisting so frequently and strongly on the inward power 
 of religion ; to moral men, (so called,) by declaring the absolute neces- 
 
THE REV. JOHN WESLEY. 
 
 55 
 
 sity of faith, in order to acceptance with God ; to men of reason you will 
 give offence, by talking of inspiration and receiving the Holy Ghost; to 
 drunkards, sabhath breakers, common swearers, and other open sinners, 
 by refraining from their company, as well as by that disapprobation of 
 their behaviour, which you will be often obliged to express. Either, 
 therefore, you must consent to give up your principles, or your fond hope 
 of pleasing men. What makes even your principles more offensive is, 
 this uniting of yourselves together: Union renders you more conspicu¬ 
 ous, placing you more in the eye of men ; and more dreadful to those 
 of a fearful temper; and more odious to men of zeal, if their zeal be any 
 other than fervent love to God and man. And the offence will sink the 
 deeper, because you are gathered out of so many other congregations; 
 for the warm men in each will not easily be convinced, that you do not 
 despise either them or their teachers ; nay, will probably imagine, that 
 you utterly condemn them, as though they could not be saved. 
 
 “ You cannot but expect, that the offence continually arising from 
 such a variety of provocations, will gradually ripen into hatred, malice, 
 and all other unkind tempers. And as they who are thus affected, will 
 not fail to represent you to others in the same light as you appear to 
 them, sometimes as madmen and fools, sometimes as wicked men, fel¬ 
 lows not fit to live upon the earth ; the consequence, humanly speaking, 
 must be, that, together with your reputation, you will lose, 1. The love 
 of your friends, relations, and acquaintances, even those who once loved 
 you the most tenderly;—2. Your business, for many will employ you 
 no longer, nor ‘ buy of such a one as you are —and, 3. In due time, 
 (unless He who governs the world interpose,) your health, liberty, 
 and life. 
 
 “ What farther advice can be given to a person in such a situation? 
 I cannot but advise you, thirdly, Consider deeply with yourself, ‘ Is 
 the God whom I serve, able to deliver me ? I am not able to deliver my¬ 
 self out of these difficulties ; much less am I able to bear them. I know 
 not how to give up my reputation, my friends, my substance, my liberty, 
 my life. Can God give me to rejoice in doing this ? And may I depend 
 upon him, that he will ? Are the hairs of my head all numbered ? And 
 does he never fail them that trust in him V —Weigh this thoroughly; and 
 if you can trust God with your all, then go on, in the power of his might. 
 
 “I would earnestly advise you, fourthly, Keep in the very path 
 wherein you now tread. Let this be your manly, noble, generous reli¬ 
 gion, equally remote from the meanness of superstition, (which places 
 religion in doing what God hath not enjoined, or abstaining from what 
 he hath not forbidden,) and from the unkindness of bigotry, (which con¬ 
 fines our affection to our own party, sect, or opinion.) Above all, stand 
 fast in obedient faith, faith in the God of pardoning mercy, in the God 
 and Father of our Lord Jesus Christ, ‘ who hath loved you, and given 
 himself for youf Ascribe to Him all the good you find in yourself; all 
 your peace, and joy, and love ; all your power to do and suffer his will, 
 through the Spirit of the living God. Yet, in the mean time, carefully 
 avoid enthusiasm ; impute not the dreams of men to the all-wise God; 
 and expect neither light nor power from Him, but in the serious use of* 
 all the means he hath ordained. 
 
 “ Condemn no man for not thinking as you think. Let every one 
 enjoy the full and free liberty of thinking for himself. Let every man 
 
56 
 
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 use his own judgment, since every man must give an account of himself 
 to God. Abhor every approach, in any kind or degree, to the spirit of 
 persecution. If you cannot reason or persuade a man into the truth, 
 never attempt to force him into it. If love will not compel him to come, 
 leave him to God, the Judge of all. Yet, expect not that others will 
 thus deal with you. No : Some will endeavour to fright you out of your 
 principles ; some, to shame you into a more popular religion, to laugh 
 and rally you out of your singularity: But from none of these will you 
 be in so great danger, as from those who assault you with quite different 
 weapons, with softness, good nature, and earnest professions of (perhaps 
 real) good will. Here you are equally concerned, to avoid the very 
 appearance of anger, contempt, or unkindness, and to hold fast the whole 
 truth of God, both in principle and in practice. This, indeed, will be 
 interpreted as unkindness. Your former acquaintance will look upon 
 this, that you will not sin or trifle with them, as a plain proof of your 
 coldness towards them ; and this burden you must be content to bear : 
 But labour to avoid all real unkindness, all disobliging words, or harsh¬ 
 ness of speech; all shyness, or strangeness of behaviour : speak to 
 them with all the tenderness and love, and behave with all the sweetness 
 and courtesy you can; taking care not to give any needless offence to 
 neighbour or stranger, friend or enemy. 
 
 “ Perhaps, on this very account, I might advise you fifthly, Not to 
 talk much of what you suffer ; 1 of the persecution you endured at such 
 a time, and the wickedness of your persecutors.’ Nothing more tends 
 to exasperate them than this: and therefore, although there is a time 
 when these things must be mentioned, yet, it might be a general rule, to 
 do it as seldom as you can with a safe conscience. For, besides its 
 tendency to inflame them, it has the appearance of evil, of ostentation, 
 of magnifying yourselves. It also tends to puff you up with pride, and 
 to make you think yourselves some great ones, as it certainly does to 
 excite or increase in your heart ill-will, and all unkind tempers. It is, 
 at best, loss of time ; for, instead of the wickedness of men, you might 
 be talking of the goodness of God. Would it not be far more profitable 
 for your souls, instead of speaking against them, to pray for them? To 
 confirm your love towards those unhappy men, whom you believe to be 
 fighting against God, by crying mightily to him in their behalf, that he 
 may open their eyes, and change their hearts ? 
 
 u I have now only to commend you to the care of Him who hath all 
 power in heaven and in earth ; beseeching Him, that, in every circum¬ 
 stance of life, you may stand ‘ firm as the beaten anvil to the stroke 
 desiring nothing on earth, 4 accounting all things but dung and dross , 
 that you may win Christ and always remembering, ‘ It is the part of 
 a good champion, to be flead alive, and to conquer.’ ” 
 
THE REV. JOHN WESLEY, 
 
 57 
 
 CHAPTER IV. 
 
 MR. wesley’s correspondence with some eminent men, in Scot¬ 
 land AND ENGLAND-ROUGH SKETCH CONCERNING JUSTIFYING 
 
 FAITH-OPENING OF KINGSWOOD SCHOOL. 
 
 Mr. Wesley and his brother were now much spoken of in Scotland ; 
 and a few of the most pious ministers there, though differing from the 
 two brothers on some points of doctrine, yet rejoiced in the great revival 
 of practical religion in England, by their means. 
 
 Mr. James Robe, Minister of Killsyth, having received from a friend 
 some account of them, wrote as follows :— 1 “ I was much pleased with 
 what you wrote to me of the Messrs. Wesley. I rejoice that justifica¬ 
 tion, the imputed righteousness of Jehovah our Righteousness, received 
 by faith alone, and gospel holiness, are the subjects of their sermons ; 
 and the debated points, (various sentiments about which are not incon¬ 
 sistent with saving faith and our acceptance with God,) are laid aside. 
 I embrace fellowship with them, and pray that the Lord of the vineyard 
 may give them success in preaching the faith of Christ, so much needed 
 in England. ‘ As many as be perfect , let them be thus minded; and if 
 in any thing ye be otherwise minded , God shall reveal even this unto you. 
 Nevertheless whereunto we have attained , let us walk by the same rule, 
 let us mind the same things .’ How good would it be for the Christian 
 world, if this were believed, and regarded as the word of God ! When 
 the happy days upon the wing are come, so it will be: And in as far 
 as any have really shared in the late revival, it is so with them in some 
 good measure. I learned something new, as to the exhorters, from 
 the account you gave of them. I look upon them as so many licensed 
 probationers, or useful public teachers; which is the case of our pro¬ 
 bationers. It provides me with an answer to objections, besides that 
 of the extraordinary circumstances of the Established Church. I beg 
 you to salute the two brothers for me, much in the Lord. I wrote to 
 my correspondents formerly, upon yours to me from Newcastle, that 
 there were hopes of their joining in our concert for prayer and praise, 
 for the revival of real Christianity. Now I can write that they have 
 acceded; and I hope we shall expressly remember one another before 
 the throne of grace.” 
 
 Mr. James Erskine, who frequently in the course of this year (1745,) 
 corresponded with Mr. Wesley, transmitted this part of Mr. Robe’s let¬ 
 ter to him; and with a liberality not common to Scotchmen at that 
 time, he asks “ Are the points which give the different denominatioiis 
 to Christians, and from whence proceed separate communions, animosi¬ 
 ties, evil-speakings, surmises, and, at least, coolness of affection, apt¬ 
 ness to misconstrue, slowness to think well of others, stiffness in one’s 
 own conceits, and over-valuing one’s own opinion, &c, &c, are these 
 points, (at least among the far greatest part of Protestants,) as import¬ 
 ant, as clearly revealed, and as essential, or as closely connected with 
 the essentials of practical Christianity, as the 1 loving of one another 
 with a pure heat fervently , and not forsaking ,’ much less refusing, * the 
 
58 
 
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 assembling of ourselves together , as the manner of some was ,’ and now 
 of almost all is ?”—Every candid man will most certainly answer this 
 question in the negative. And it requires no great degree of discern¬ 
 ment to perceive, that the narrow party-spirit which prevails among 
 most denominations of Christians with regard to communion and church 
 fellowship, even where it is acknowledged that the essential doctrines 
 of the gospel are held fast, is one grand hinderance of brotherly love, and 
 of a more general diffusion of real experimental religion. 
 
 In the latter end of this year, Mr. Wesley had expressed a desire to 
 be useful to the Scots, and to preach the Gospel in Scotland. His 
 friend Mr. James Erskine wrote to him on the subject, and set before 
 him some of the difficulties he would have to struggle with in the attempt. 
 Mr. Erskine, in his letter, expresses an ardent wish for union and Chris¬ 
 tian fellowship among all those of different denominations and opinions, 
 who love the Lord Jesus Christ. He reprobates the animosity and 
 bigotry, too prevalent among them, under the specious name of zeal for 
 the truth. He then sets before him some of the difficulties he would 
 meet with in attempting to preach and form societies in Scotland : “ You 
 have,” says he, “ some sentiments and ways of speaking different from 
 the generality, and almost from all the real Christians of the Presbyte¬ 
 rian persuasion in Scotland, among whom, from my long acquaintance 
 with my countrymen, I cannot help thinking, are about five in six of 
 the real Christians there. And to my regret, of these worthy people, I 
 fear three out of five are wofully bigoted: A vice too natural to us 
 Scots, from what our countryman, George Buchanan, wrote was our 
 temper— perfervidum Scotorum ingenium : ‘ The vehement temper of the 
 Scots.’ And some of you English have as much of it as any Scot; but 
 it is not so national with you, as among the Scots. You would have 
 the same prejudices to struggle with among the Presbyterians, that Mr. 
 Whitefield had, that is, that you are of the Church of England, and use 
 the Liturgy. And you would have more, because of the difference of 
 sentiment and ways of speaking, as to some doctrines, about which, 
 his opinions and expressions were the same as theirs : And though this 
 might make you more acceptable to most of the Episcopal persuasion, 
 yet your way of speaking of Christian perfection , and their regard for 
 what they call church-order and regularity, would make them fly from 
 you ; for which last, the Presbyterians would not be so offended with 
 you; and your urging so strict holiness in practice would recommend 
 you to the Presbyterians, but I am afraid not to the Episcopalians. And 
 your doctrine of man’s utter ruin by the fall, and utter inability to do 
 any thing for his own recovery; and the necessity of regeneration, and 
 an interest in Christ by faith alone, that works by love, and produces 
 holiness in heart and life, &c, would be sweet to the Presbyterians, but 
 not to many of the Episcopalians. 
 
 “ Mr. W hitefield, in fewer months than one would have thought could 
 have been done in as many years, overcame the prejudices of the far 
 greatest part of the Presbyterians, especially the most religious, only by 
 preaching that faith and holiness you preach; by meddling with no 
 debates, and by the power of the Lord signally accompanying his admi¬ 
 nistrations ; awakening, converting, and building up almost wherever he 
 went, in places remote from one another. The same evangelical doc¬ 
 trine, of faith, holiness, regeneration, and divine influence, &c, and such 
 
THE REV. JOHN WESLEY. 
 
 59 
 
 blessed divine power on your administrations, managed with Christian 
 prudence and simplicity, and that wisdom from above which is profitable 
 to direct, would likewise overcome the strong prejudices against you 
 and your brother. 
 
 “ But Mr. Whitefield had one other advantage, which you would not 
 have at present. The sermons and other things he had printed, were 
 earnestly read by the Presbyterians, and were to their taste ; as well as 
 his sermons, conversations, and prayers among them. And there is 
 hardly any thing printed by your brother and you, in which I fear they 
 would not find some thought or expression that would stumble and offend 
 them.”—Mr. Wesley, however, did not go to Scotland till some years 
 after this period. 
 
 It was in this year also, that Mr. Wesley began a private correspond¬ 
 ence with a Clergyman of considerable abilities, and probably of high 
 station, if not the highest, in the church. He concealed his real name, 
 and only said, as he lived at a considerable distance from London, a 
 letter would find him, directed to John Smith, at Mr. Richard Mead’s, 
 the Golden Cross, Cheapside. He introduced himself to Mr. Wesley in 
 a very candid and liberal manner, and preserved candour and good tem¬ 
 per through the greatest part of their controversy. He introduces him¬ 
 self thus : 
 
 “ Reverend Sir, —The labouring to bring all the world to solid 
 inward vital religion, is a work so truly Christian and laudable, that I 
 shall ever highly esteem those who attempt this great work, even though 
 they should appear to me to be under some errors in doctrine, some 
 mistakes in their conduct, and some excess in their zeal. You may, 
 therefore, expect in me a candid adversary; a contender for truth, and 
 not for victory; one who would be glad to convince you of any error 
 which he apprehends himself to have discovered in you ; but who would 
 be abundantly more glad to be convinced of errors in himself. Now, 
 the best way to enable you to set me right wherever I may be wrong, 
 will be by pointing out to you, what I have to object to those works of 
 yours which have fallen into my hands; and, for order sake, I shall 
 reduce my objections to matter of doctrine, to matter of phraseology, 
 and to matter of fact.”—He then mentions several particulars under the 
 different heads, which he discusses with an open manly freedom, and a 
 good degree of ingenuity and ability. He concludes his first letter thus, 
 “ Having now freely told you what I take to be wrong in you, I shall 
 readily and thankfully attend to whatever you shall point out amiss in 
 me. I am desirous to retract and amend whatever is wrong. To your 
 general design of promoting true religion, I am a hearty friend ; nay, to 
 your particular scheme and singularities, I am no enemy. If I come 
 not fully into your scheme, it is not for want of good will, but for want 
 of evidence and conviction that it is true. I pray God to grant me all 
 needful illumination; and I pray you to tell me what is lacking on my 
 part.” 
 
 Mr. Wesley received and considered this letter with the same friend¬ 
 liness, and answered it with the same openness and candour. “ I was 
 determined,” says he in his reply, “from the time I received yours, to 
 answer it as soon as 1 should have opportunity. But it was the longer 
 delayed, because I could not persuade myself to write at all, till I had 
 
60 
 
 THE LIFE OF 
 
 leisure to write fully. And this I hope to do now ; though I know you 
 not, not so much as your name. But I take it for granted, you are a 
 person that fears God, and that speaks the real sentiments of his heart. 
 And on this supposition I shall speak without any suspicion or reserve. 
 
 “Iam exceedingly obliged by the pains you have taken to point out 
 to me, what you think to be mistakes. It is a truly Christian attempt, 
 an act of brotherly love, which I pray God to repay sevenfold into your 
 bosom. Methinks, I can scarce look upon such a person, on one who 
 is 4 a contender for truth and not for victory.’ whatever opinion he may 
 entertain of me, as an adversary at all. For what is friendship, if I am 
 to account him mine enemy who endeavours to open my eyes, or to 
 mend my heart ?” And in the conclusion of his letter, he says, “ Smite 
 me friendly and reprove me : It shall be a precious balm ; it shall not 
 break my head. I am deeply convinced, that I know nothing yet as I 
 ought to know. Fourteen years ago, I said with Mr. Norris,* ‘I want 
 heat more than light But now I know not which I want most. Per¬ 
 haps, God will enlighten me by your words. 0 speak and spare not. 
 At least you will have the thanks and prayers of 
 
 “ Your obliged and affectionate servant, 
 
 “ John Wesley.” 
 
 Dr. Whitehead observes, “ John Smith, for so we must call him for 
 the sake of distinction, prefaces his second letter in the following man¬ 
 ner : 4 I heartily thank you for your very kind and very handsome letter. 
 I have yielded it that attention which I think it justly deserves ; and am 
 now sat down to give you my thoughts upon it. I shall first most readily 
 take notice of those things wherein I stand corrected, and am gone over 
 to you : And next I shall, with some reluctance, proceed to those in 
 which we seem unfortunately to differ.’—But though he yielded up 
 several things to Mr. Wesley, in whole, or in part, yet he pressed him 
 on one or two points of doctrine ; and I think his objections had after¬ 
 wards some influence on Mr. Wesley’s mind. There are six on each 
 side, written with ability and spirit. I think Mr. Wesley’s opinions will 
 admit of more illustrations and clearer evidence, than he has given them 
 in this controversy. He himself afterwards stated some points to much 
 greater advantage. I should, therefore, be sorry to see these letters 
 published without occasional remarks, by some person who thoroughly 
 understands the subjects therein discussed.” 
 
 * John Norris, the person here mentioned, was born in 1657, at Collingborne-Kingston, 
 in Wiltshire, where his father was then minister. He was a learned divine and Platonic 
 philosopher. He was educated first at Winchester School, and, in 1676, sent to Oxford. 
 In 1680, he was elected Fellow of All Souls, soon after he had taken his degree of Bache¬ 
 lor of Arts. In 1684, he commenced Master of Arts; and the same year opened a corres¬ 
 pondence with that learned mystic divine, Dr. Henry Moore, of Christ’s College in 
 Cambridge. He had also a correspondence with the learned Lady Masham, D. Cudworth’s 
 daughter, and the ingenious Mrs Astel. in 1691, his distinguished merit procured him the 
 rectory of Bemerton, near Sarum. This living, upwards of two hundred pounds a year, 
 was a comfortable provision for his family ; and the easiness of the parochial duty gave him 
 leisure to pursue his favourite studies. He died in 1711 Mr. Norris published two octavo 
 volumes on “ The Theory of the Ideal World ” In this work he opposed Locke, and 
 adorned Malebranche’s opinion, of seeing all things in God , with all the advantages of 
 style and perspicuity of expression. His philosophical errors may easily be pardoned, on 
 account of the general excellence of his writings, especially on subjects of practical divinity, 
 which are universally esteemed. Mr. Wesley published extracts from two of his works, 
 “ A Treatise on Christian Prudence,” and “ Reflections on the Conduct of Human Life.” 
 No person can read these without reaping advantage; and young persons ought to study 
 them with diligence and attention. 
 
THE REV. JOHN WESLEY. 
 
 61 
 
 I am ready to allow something of this, yet I cannot withhold these 
 letters, (for the recovery of which, I am indebted to my friend Thomas 
 Marriot, Esq.,) from the serious reader. The Archbishop, for such it 
 seems he was, certainly wrote more like a friend, and an inquirer after 
 truth, than any other of Mr. Wesley’s opponents ; and the ability displayed 
 is considerable. The correspondence being private also, and managed 
 with less carefulness than it would have been, if it had been intended 
 for the public eye, is, I think, an advantage. Neither of the parties 
 appears in his full polemic dress, and hence the characters of the men, 
 as well as the truth contended for, are more clearly illustrated. I shall 
 insert the whole in an Appendix, at the close of this volume. It will 
 give the serious reader a connected view of the principal controversies 
 in which Mr. Wesley was engaged for several years. It is not my 
 intention to make any remarks upon these letters. I am quite willing 
 that the serious reader should draw his own conclusions. Mr. Wesley 
 has often observed, how hard it is to prove any thing to the satisfaction 
 of an opponent . 
 
 Mr. Wesley continued his labours through the most distant parts of 
 the kingdom during the year 1746. Methodism spread rapidly on every 
 side : The societies flourished, and the people increased in number, 
 and in knowledge and love of the truth. At this period, the preachers 
 were not skilled beyond the first principles of religion, and the practical 
 consequences deducible from them ; ‘ repentance towards God , faith 
 towards our Lord Jesus Christ ,’ and the fruits that follow, 1 righteous - 
 ness, and peace, and joy in the Holy Ghost.’ These were the subjects 
 of their daily discourses, and these truths they knew in poiver. But 
 such was the low state of religious knowledge among the people, that 
 it was absolutely necessary to enforce these first principles, and to give 
 them a practical influence on the heart and life, before they were led 
 any farther. In these circumstances, the limited knowledge of the 
 preachers was so far from being an inconvenience, that it was an un¬ 
 speakable advantage; as it necessarily confined them to those funda¬ 
 mental points of experimental and practical religion, which were best 
 adapted to the state of the people. Ministers of diversified knowledge, 
 but of little experience in the work of the Spirit of God, seldom dwell 
 sufficiently in their sermons on these important points; and hence the 
 preachers were far more successful in awakening sinners to a sense of 
 their dangerous state, and in bringing them to a saving knowledge of 
 Christ. To enforce the necessity of repentance, and of seeking salva¬ 
 tion by grace alone through a Redeemer, the preacher would often draw 
 a picture of human nature in such strong and natural colours, that every 
 one who heard him saw his own likeness in it, and was ready to say, 
 c He hath shown me all that was in my heart P The effect was surpri¬ 
 sing. The people found themselves, under every discourse, emerging 
 out of the thickest darkness into a region of light; the blaze of which, 
 being suddenly poured in upon them, gave exquisite pain at first, but 
 soon showed them the way to peace and consolation. Mr. Wesley 
 foresaw, that as knowledge was increased among the people, it ought 
 to be increased in the same, or even in a greater, proportion among the 
 preachers, otherwise they would become less useful. He, therefore, 
 began to think of a collection of such books in the English language, 
 as might forward their improvement in treating of the various branches 
 Vol, II 9 
 
THE LIFE OF 
 
 6.2 
 
 of practical divinity. He seemed conscious, that the plan of his own 
 education, and the prejudices he had early imbibed against the Non¬ 
 conformists of the last century, had shut him out from the knowledge 
 of many books which possibly might be very useful on this occasion.* 
 This induced him to request Dr. Doddridge, with whom he had a friendly 
 correspondence, to give him a list of such books as he might think 
 proper for the improvement of young preachers.—March 15, 1746, the 
 Doctor wrote to him, apologizing for the delay in complying with his 
 request. “ I am quite grieved,” says he, “ and ashamed, that any 
 hurry, public or private, should have prevented my answering your very 
 obliging letter from Newcastle ; especially as it has a face of disrespect, 
 where I am sure I ought to express the very reverse, if I would do jus¬ 
 tice either to you, or my own heart. But you have been used to forgive 
 greater injuries. 
 
 “ I have been reading, (I will not pretend to tell you with what strong 
 emotion,) the fourth edition of your Further Appeals: Concerning 
 which, I shall only say, that I have written upon the title-page, ‘ Hoiu 
 forcible are right words /’ I am daily hurried by my printer, to finish 
 the third volume of my Family Expositor. And I have, unwillingly, a 
 secular affair on my hands, in consequence of a guardianship, which 
 calls me away from my usual business for some days next week ; on 
 which account, I must beg your patience for a little while longer, as to 
 the list of books you desire me to send you. But if God permit, you 
 shall be sure to have it in a few weekj. 
 
 “ I lately published a Thanksgiving Sermon, for the retreat of the 
 rebels ; which, if you think worth calling for, at Mr. Waugh’s, at the 
 Turk’s Head in Gracechurch-street, I shall desire you to accept. I was 
 willing to greet the first openings of mercy ; and so much the rather, as 
 I think with Lord Somerville, who first made the reflection in one of his 
 letters, that, had the blow at Falkirk been pursued, our whole army had 
 been destroyed. The wisest and best of men I know, agree to fear: 
 Oh! that they could also agree in their efforts to save ! I trust I can call 
 God to record on my soul, that to bring sinners to believe in Christ, and 
 universally to obey him from a principle of grateful love, is the reigning 
 desire of my heart, and has been the main business of my life. But 
 alas, that it is so unsuccessful a labour ! Yet, God knows, that could I 
 have foreseen only the tenth part of that little success I seem to have 
 had, I would have preferred the ministry, with ten times the labours and 
 sorrows I have gone through in it, to any other employment or situation 
 in life. I shall not forget Colonel Gardiner’s words, speaking of a much 
 despised and persecuted, but very useful minister, ‘ I had rather be that 
 man, than Emperor of the world !’ 
 
 u But I must conclude. May God, even your own God, continue to 
 increase all his blessings on your head, heart, and labours ; and may he 
 sometimes lead you to remember, in your prayers, 
 
 “ Reverend and dear Sir, 
 
 “ Your affectionate brother and servant, 
 
 “P. Doddridge. 
 
 te P. S. I presume, the list you desire is chiefly Theological. Per¬ 
 haps, my desire of making it too particular has hindered me from setting 
 
 * He never saw even the account of his grandfather, John Wesley, by Calamy, till he 
 met it by accident, at a friend’s house, some years after he began his Itinerancy. 
 
THE REV. JOHN WESLEY. 
 
 6,3 
 
 about it, till I liad a leisure time, which I have not yet found. But under 
 the impression your book made upon me, I could not fielay writing one 
 post longer. Let me know in one word, how you do, what your suc¬ 
 cess is, and what your apprehensions are. I fear we must have some 
 hot flame to melt us.”—The reader will recollect, that this letter was 
 written in the time of the last rebellion, when the nation was thrown into 
 the greatest consternation. 
 
 June 18, Dr. Doddridge sent the list of books, which Mr. Wesley had 
 requested,* and the next day wrote to him as follows : “ I send this by 
 way of postscript, to thank you for the entertaining account you gave me 
 of that very extraordinary turn which affairs took in the battle of Falkirk. 
 —I perceive our rebel enemies were as confident of victory as possible, 
 just before the action at Culloden, which proved so fatal to them. A 
 friend of mine from thence, brings word, that just as the armies joined, 
 an officer was sent back to make proclamation at the market-cross, at 
 Inverness, that every householder should bake a bushel of bread, that it 
 might be ready to refresh the prince’s victorious army on its return ; 
 which was required on pain of military execution. The consequence of 
 this was, that our army found much better provision, for their refresh¬ 
 ment after the fatigue of that glorious day, than they could otherwise 
 have done. It is not to be wondered, that such a deliverance, after 
 such circumstances as these, should make a strong impression on the 
 mind of ministers and people in general, which I am assured it does. 
 I heartily pray God, the impression may be lasting, and produce that 
 reformation which is so much needed among them as well as among us. 
 
 “ I shall not be at all surprised, if the next winter should open upon 
 us a much more afflictive scene than the last, if we will not be reformed 
 by such judgments and deliverances as these. Yet I think with you, 
 dear Sir, that God will not make a full end of us. I look upon every 
 sinner converted from the error of his ways, by the power of God work¬ 
 ing in his Gospel, as a token for good, that we shall not be utterly 
 forsaken. 
 
 “ I am, dear Sir, 
 
 “ Most faithfully and affectionately yours, 
 
 “ P. Doddridge.” 
 
 In the latter end of December, Mr. Wesley received the following 
 observations in a letter from a friend. No doubt the writer thought 
 them necessary at that time, and they will not be out of season at pre¬ 
 sent. “ The knowledge and understanding of the Scriptures of truth,” 
 says he, “ I take to be of the last importance, and is what real Chris¬ 
 tians need as much to have their attention awakened unto, as the gene¬ 
 rality of those who are called by the Christian name need to be taught, 
 that they are dead while they have a name to live. 
 
 “ The understanding of the true meaning and intent of the Scriptures, 
 is understanding the mind of God in every place. And he who opens 
 that, does more, and, so to speak, gives more opportunity unto the Spirit 
 of God to operate in the heart by his own word than he who says abun¬ 
 dance of serious things which are not contained in the subject (the text) 
 he discourses from. In the other way, a man may preach numbers of 
 
 * The letter is too long to be inserted here : it is printed in the first volume of the Armi- 
 nian Magazine. Mr. Wesley used it in compiling his Christian Library; a most valuable 
 work, published in fifty volumes duodecimo. It is now reprinting in octavo. 
 
64 
 
 THE LIFE OF 
 
 years unto a congregation, and never explain the direct meaning of the 
 Holy Spirit in one Scripture ; meanwhile he is not increasing their know¬ 
 ledge in the word of God. The word of God is that by which the Holy 
 Ghost influences the heart of a believer ; and t cannot think it sufficient 
 for the carrying on of that work, that Christians be taught a few general 
 truths, which possibly by frequent teaching they may acquire some dis¬ 
 tinct notion of, without ever seeing them in the Scripture in their genu¬ 
 ine beauty and dress. And do not all foolish and injudicious clamours 
 about orthodoxy and heresy, arise from this ? 
 
 “ I apprehend, the Scriptures contain a more glorious, beautiful, and 
 various display of the eternal God, than the inconceivable variety in 
 nature gives us of this creation, which is his work. And I would have 
 all Christians search the Scriptures, and study God there, with as much 
 assiduity as the naturalists do nature in his material works. What infi¬ 
 nite reward of enjoyment would arise from thence?—It is true, indeed, 
 a head knowledge* of these things is nothing. The Spirit of God must 
 make the heart sensible of all that our understandings can comprehend 
 in revelation. But these are two distinct things which God hath joined 
 together: even as the power of God in raising up Christ from the dead, 
 is one thing to be understood and believed from the Scriptures ; and the 
 quickening of a sinner, is a work actually performed in the heart by the 
 Spirit of Christ, but is inseparable from the faith of the former. This is 
 it which makes the understanding I speak of so necessary ; for, with¬ 
 out it, a person shall never be able to judge, by the word of God, of what 
 passes within himself; for it is the only standard by which ‘ to try the 
 spirits , and to prove every man’s work.’ 
 
 “ Serious people are generally in danger of regarding only what they 
 feel in themselves, when their affections are lively, and they receive 
 great consolation from a belief of the love of God in Christ. They take 
 that for the knowledge of God which is only the effect of it. Conse¬ 
 quently they are in hazard of seeking the knowledge of God in their 
 own feelings, and of measuring their knowledge by them ; not attend¬ 
 ing, that our nourishment is not from within ourselves, but comes from 
 without. It is God’s whole glory displayed in revelation, (by Christ,) 
 communicated by the Holy Ghost, and received by faith, which ought 
 to be the Christian’s daily bread.” 
 
 The gentleman who made these observations, had mentioned his 
 thoughts on the subject to Mr. Wesley in conversation, who desired him 
 to put them down in writing more at length, which gave birth to the 
 letter of which the above is an abstract. 
 
 Mr. Wesley continued his frequent visits to the most distant parts of 
 the kingdom. No season of the year, no change of weather, could 
 either prevent or retard his journeys. He generally preached two or 
 three times every day, and regulated the societies wherever he came. 
 His whole heart was in the work, and his fixed resolution surmounted 
 every difficulty. 
 
 In February, 1747, being in Yorkshire, he met with a clergyman, 
 who told him, some of the preachers had frequently preached in his 
 parish ; and his judgment was, 1. That their preaching had done some 
 good but more harm. Because 2. Those who had attended it, had 
 
 * The writer means speculative knowledge. It is a more proper word. Certainly all the 
 knowledge a man has, is in his head. But speculative knowledge affects not the heart. 
 
THE REV. JOHN WESLEY. 
 
 65 
 
 only turned from one wickedness to another; they had only exchanged 
 sabbath-breaking, swearing, or drunkenness, for slandering, backbiting, 
 and evil-speaking; and 3. Those who did not attend it, were provoked 
 hereby to return evil for evil. So that the former were, in effect, no 
 better, the latter worse, than before. 
 
 “ The same objection, in substance,” says Mr. Wesley, “ has been 
 made in most other parts of England. It therefore deserves a serious 
 answer, which will equally hold in all places. It is allowed, 1. That 
 our preaching has done some good ; common swearers, sabbath- 
 breakers, drunkards, thieves, fornicators, having been reclaimed from 
 those outward sins. But it is affirmed, 2. That it has done more 
 harm ; the persons so reclaimed only changing one wickedness for 
 another; and their neighbours being so provoked thereby, as to become 
 worse than they were before. 
 
 Those who have left their outward sins,’ you affirm, ‘have only 
 changed drunkenness or sabbath-breaking, for backbiting, or evil-speak¬ 
 ing.’ I answer, if you affirm this of them all, it is notoriously false; 
 many we can name, who left cursing, swearing, backbiting, drunken¬ 
 ness, and evil-speaking, altogether, and who are, to this day, just as 
 fearful of slandering, as they are of cursing or swearing. And if some 
 are not yet enough aware of this snare of the devil, we may hope they 
 will be ere long. Meantime bless God for what he has done, and pray 
 that he would deliver them from this death also. 
 
 “ You affirm farther, ‘ That their neighbours are provoked hereby, to 
 return evil for evil; and so while the former are no better, the latter 
 are worse than they were before.’ 
 
 “ I answer, 1. ‘ These are worse than they were before.’ But why? 
 Because they do fresh ‘ despite to the Spirit of gracebecause they 
 ‘ despise that long-suffering ’ love of God which would lead them, as it 
 does their neighbours, to repentance.* And in laying the blame of this 
 on those who will * no longer run with them to the same excess of riot 
 they only fulfil the Scriptures, and fill up the measure of their own 
 iniquity. 
 
 “ I answer, 2. There is still no proportion at all between the good on 
 the one hand, and the harm on the other: for they who reject the good¬ 
 ness of God, were servants of the devil before; and they are but ser¬ 
 vants of the devil still. But they who accept it, are brought from the 
 power of Satan, to serve the living and true God.” 
 
 In April, Mr. Wesley, on his return from the North, spent an hour 
 with the same clergyman, and pressed him to make good his assertion, 
 that the preaching of the Methodists had done more harm than good. 
 This he did not choose to pursue; but enlarged on the harm it might 
 occasion in succeeding generations Mr. Wesley adds, “ I cannot see 
 the force of this argument. I dare not neglect the doing certain present 
 good for fear of some probable ill consequences in the succeeding cen¬ 
 tury.”—Thanks be to God, those ill consequences have not yet appeared 
 after more than seventy years’ trial. The Lord still owns it to be his 
 work. 
 
 June 4.—Mr. Wesley wrote down the following instructions for the 
 stewards of the society in London : 
 
 * ‘ The Publicans and harlots,' says our Lord, 4 repented at the preaching of John , and 
 ye, when ye saw it, repented not afterward that ye might believed 
 
THE LITE OF 
 
 41 1. You are to be men full of the Holy Ghost and of wisdom : that) 
 you may do all things in a manner acceptable to God.—2. You are to 
 be present every Tuesday and Thursday morning, in order to transact 
 the temporal affairs of the society.—3. You are to begin and end every 
 meeting with earnest prayer to God, for a blessing on all your under¬ 
 takings.—4. You are to produce your accounts the first Tuesday in 
 every month, that they may be transcribed into the ledger.—5. You are 
 to take it in turn, month by month, to be chairman. The chairman is 
 to see that all the rules be punctually observed, and immediately to check 
 him who breaks any of them.—6. You are to do nothing without the 
 consent of the minister, either actually had, or reasonably presumed.— 
 7. You are to consider whenever you meet, ‘ God is here.’ Therefore, 
 be serious. Utter no trifling word. Speak as in his presence, and to 
 the glory of his great name.—8. When any thing is debated, let one at 
 once stand up and speak, the rest giving attention. And let him speak 
 just loud enough to be heard, in love and in the spirit of meekness.— 
 9. You are continually to pray and endeavour, that a holy harmony of 
 soul may in all things subsist among you : that, in every step, you may 
 keep the unity of the spirit, in the bond of peace.—10. In all debates, 
 you are to watch over your spirits, avoiding, as fire, all clamour and con¬ 
 tention : being 1 swift to hear , slow to speak in honour every man pre¬ 
 ferring another before himself.—11. If you cannot relieve, do not grieve 
 the poor. Give them soft words, if nothing else. Abstain from either 
 sour looks or harsh words. Let them be glad to come, even though 
 they should go empty away. Put yourselves in the pla^e of every poor 
 man ; and deal with him as you would God should deal with you. 
 
 “ These instructions, we whose names are underwritten, (being the 
 present stewards of the Society in London,) do heartily receive and ear¬ 
 nestly desire to conform to. In witness whereof we have set our hands. 
 
 “ N. B. If any steward shall break any of the preceding rules, after 
 having befen thrice admonished by the chairman, (whereof notice is to 
 be immediately given to the minister,) he is no longer steward.”* 
 
 I have already stated that the controversy with John Smith, so called, 
 had some influence on Mr. Wesley’s mind especially in one particular. 
 Hitherto he had expressed his notion of justifying faith, in the words of 
 the Church of England, in her Homily on Salvation : That it is, “ A sure 
 trust and confidence which a man hath in God, that his sins are forgiven, 
 and he reconciled to the favour of God.” He seems now to have ex¬ 
 amined the subject more closely, and wrote to his brother Charles, as 
 follows : 
 
 u Dear Brother, —Yesterday I was thinking on a desideratum 
 among us, a Genesis Problewatica on justifying faith. A skeleton of it, 
 (which you may fill up, or any one that has leisure,) I have roughly set 
 down. 
 
 “ Is justifying faith a sense of pardon ? Negaturf 
 
 “ 1. Every one is deeply concerned to understand this question 
 well: but preachers most of all: lest they either make them sad whom 
 
 * All the class money in London, which amounted to several hundred pounds a year, 
 was at that time, and for more than 40 years after, given to the poor, through the hands of 
 these stewards. 
 
 % It is denied. 
 
THE REV. JOHN WESLEY. 67 
 
 God hath not made sad ; or encourage them to say Peace where there 
 is no peace. 
 
 “ Some years ago we heard nothing of justifying faith, or a sense of 
 pardon; so that when we did hear of them, the theme was quite new 
 to us ; and we might easily, especially in the heat and hurry of contro¬ 
 versy, lean too much either to the one hand or to the other. 
 
 « 2. By justifying faith I mean, that faith, which whosoever hath not* 
 is under the wrath and the curse of God. By a sense of pardon, I mean 
 a distinct explicit assurance that my sins are forgiven. 
 
 “ I allow, 1. That there is such an explicit assurance. 2. That it 
 is the common privilege of real Christians. 3. That it is the proper 
 Christian faith, which ‘ punfieth the heart’ and ‘ overcometh the world . 9 
 
 “ But I cannot allow, that justifying faith is such an assurance, or 
 necessarily connected therewith. 
 
 “ 3. Because, if justifying faith necessarily implies such an explicit 
 assurance of pardon, then every one who has it not, and every one, so 
 long as he has it not, is under the wrath and under the curse of God. 
 But this is a supposition contrary to Scripture, as well as to experience. 
 
 “ Contrary to Scripture ; to Isaiah 1, 10. * Who is among you that 
 
 feareth the Lord , thai obeyeth the voice of his servant , that walketh in 
 darkness and hath no light ? let him trust in the name of the Lord , 
 and stay upon his God.’ 
 
 “ Contrary to Acts x, 34. ‘ Of a truth I perceive , that God is no 
 
 respecter of persons; but in every nation he that feareth God, and work - 
 eth righteousness , is accepted with him.’ 
 
 (i Contrary to experience : for J. R. &c, &c, had peace with God, 
 no fear, no doubt, before they had that sense of pardon. And so have 
 I frequently had.* 
 
 “ Again. The assertion, * that justifying faith is a sense of pardon,* 
 is contrary to reason : it is flatly absurd. For how can a sense of our 
 having received pardon, be the condition of our receiving it ? 
 
 “ 4. If you object, 1. ‘ J. T. St. Paul, &c, had this sense :’ I grant 
 they had : but they were justified [or rather had justifying faith] before 
 they had it.—2. ‘ We know fifteen hundred persons who have this assu¬ 
 rance.’ Perhaps so : but this does not prove, they had not justifying 
 faith till they received it.—3. ‘ We have been exceedingly blessed in 
 preaching this doctrine.’ We have been blessed in preaching the great 
 truths of the gospel; although we tacked to them, in the simplicity of our 
 hearts, a proposition which was not true. 4. ‘ But does not our church 
 give this account of justifying faith ? I am sure she does of saving or 
 Christian faith . I think she does of justifying laith too. But to the 
 law and to the testimony. All men may err: but the word of the Lord 
 shall stand for ever.” 
 
 Undoubtedly there are many in the same state in which Cornelius 
 was, in Christian lands, who never heard the proper Christian faith 
 declared ; and they are not under the curse. But they will be, if they 
 reject that faith, when it is preached to them. If they embrace it, the 
 Holy Ghost, according to the promise, will assuredly bear witness to 
 their believing and pleading spirits, as he did to the Ethiopian, Acts ix, 
 and to Cornelius, Acts x. 
 
 * He means, before he heard of the “ proper Christian Faith,” which he did not hear but 
 from the Moravians. 
 
68 
 
 THE LIFE OF 
 
 On the 24th of June, 1748, Mr. Wesley opened his large school at 
 Kingswood. He had long before built ti small one for the children of 
 the colliers, which still exists. The last was intended for the children 
 of our principal friends, that they might receive a complete education in 
 the languages and sciences, without endangering their morals in the 
 great schools, where vice is so prevalent- In time, many of the 
 preachers married and had families. Their little pittance was not suf¬ 
 ficient to enable them to support their children at school. The unin¬ 
 terrupted duties of the itinerant life would not permit the father to give 
 his son the necessary education he required ; and it is well known how 
 impossible it is, in general, for a mother to instruct, or even to govern, 
 a son after a given age, especially during the absence of the father. On 
 these considerations, after a few years, the school was appropriated to 
 the education of a considerable number of the preachers’ sons, as well 
 as of the children of private independent members. These were 
 instructed, boarded, and clothed; and the charity is supported by an 
 annual collection made in all the chapels belonging to the societies in 
 these kingdoms. The collection is now so increased, that small sums 
 are allowed out of it towards the education of preachers’ daughters. 
 Mr. Wesley drew up a set of rules for this school, which have been 
 highly admired by most that have seen them. 
 
 But this pious design, like all human institutions, often fell below the 
 expectations of the benevolent founder. Yet, notwithstanding this, it 
 has been productive of much good. Many useful preachers have been 
 thereby preserved for the general work, and have been enabled to de¬ 
 vote their whole life to the immediate service of God, who must other¬ 
 wise have sunk under the weight of their families, and settled in some 
 trade for their support. The school is now wholly appropriated to the 
 sons of the itinerant preachers. The great increase of the work ren¬ 
 dered this absolutely necessary. Another school has been opened in 
 Yorkshire, on the same plan, since the death of Mr. Wesley. The Lord 
 has greatly blessed and prospered both these institutions. 
 
 A circumstance respecting the erection of this edifice, deserves to be 
 remembered. Mr. Wesley was mentioning to a lady, with whom he was 
 in company in the neighbourhood of Bristol, his desire and design of 
 erecting a Christian School, such as would not disgrace the apostolic 
 age. The lady was so pleased with his views, that she immediately 
 went to her scrutoire, and brought him five hundred pounds in bank 
 notes, desiring him to accept of them, and to enter upon his plan 
 immediately. He did so. Afterwards being in company with the same 
 lady, she inquired how the building went on ; and whether he stood in 
 need of farther assistance. He informed her, that he had laid out all 
 the money he had received, and that he was three hundred pounds in 
 debt; at the same time apologizing, and entreating her not to consider 
 it as a concern of hers. But she immediately retired, and brought him 
 the sum he wanted. 
 
THE LIFE 
 
 OF 
 
 THE REV. JOHN WESLEY. A. JVL 
 
 BOOK THE SIXTH. 
 
 CHAPTER I. 
 
 OF THE LABOURS OF MR. WESLEY AND OF HIS BROTHER, MR. CHARLES 
 WESLEY, AND OF THE PREACHERS IN CONNEXION WITH THEM IN 
 
 IRELAND, WITH THE PERSECUTIONS THAT FOLLOWED-MR. C. WES- 
 
 LEY’s MARRIAGE. 
 
 Mr. Wesley evidently seems to have had but one design from the 
 commencement of his ministry, and which he invariably pursued till his 
 spirit returned to God, viz. To be as useful as possible to his fellow 
 creatures, especially with regard to the salvation of their souls. He, 
 therefore, never said, upon any success which he met with, “It is 
 enough.” In this respect, also, he 1 forgot the things behind, and 
 reached forth to those before .’ The same he continually inculcated 
 upon those who laboured with him. Accordingly, one of the charges 
 which he gave them at their admission, as I have already noted, was, 
 “ Observe ! It is not your business to preach so many times, and to 
 take care of this or that Society, but to save as many souls as you can ; 
 to bring as many sinners as you possibly can to repentance, and with 
 all your power to build them up in that ‘ holiness , ivithout which they 
 cannot see the Lord.' 1 ” 
 
 Agreeably to this, they have from the beginning gone from place to 
 place; and having formed Societies of those who tuy'ned to God, (for 
 they take charge of none else,) they immediately visited new places, 
 beginning to preach generally in the open air, on a horse-block, or on 
 whatever offered. At length one of the preachers, a Mr. Williams, 
 then zealous for God, crossed the channel, and began to preach in Dub¬ 
 lin. Multitudes flocked to hear; and for some time there was much 
 disturbance, chiefly, though not wholly, from the lower class, who are 
 mostly Romanists. He soon formed a small Society, several of whom 
 were happy witnesses of the truth which they had heard, viz. That God 
 does now also ‘ give the knowledge of salvation by the remission of sins ,’ 
 to those who repent and .believe the Gospel. 
 
 Mr. Williams wrote an account of his success to Mr. Wesley, who 
 determined to visit Ireland immediately. Accordingly, on Tuesday, 
 August the 4th, 1747, he set out from Bristol, and passing through 
 Wales, arrived in Dublin on Sunday, the 9th, about ten o’clock in the 
 forenoon. A circumstance almost instantly occurred, which he con¬ 
 sidered as 1 a token for good .’ I shall relate it in his own words : 
 
 Yol. II. 10 
 
70 
 
 THE LIFE OF 
 
 a 
 
 “ Soon after we landed, hearing the bells ringing for church, I went 
 thither directly. Mr. Lunell, the chief member of the Society, came to 
 the quay just after I was gone, and left word at the house where our 
 things were, 4 He would call again at one.’ He did so, and took us to 
 his house. About three, I wrote a line to the Curate of St. Mary’s ; who 
 sent me word, 4 He should be glad of my assistance.’ So I preached 
 there, (another gentleman reading prayers,) to as gay and senseless a 
 congregation as I ever saw. After sermon, Mr. R. thanked me very 
 affectionately, and desired I would favour him with my company in the 
 morning. 
 
 44 Monday, the 10th.—I met the Society at five, and at six preached 
 on, 4 Repent ye, and believe the Gospel .’ The room, large as it was, 
 would not contain the people, who all seemed to taste the good word. 
 
 44 Between eight and nine, I went to Mr. R. the Curate of St. Mary’s. 
 He professed abundance of good will, commended my sermon in strong 
 terms, and begged he might see me again the next morning. But at 
 the same time, he expressed the most rooted prejudice against lay- 
 preachers, or preaching out of a church ; and said, the Archbishop of 
 Dublin was resolved to suffer no such irregularities in his diocess. 
 
 44 1 went to our brethren, that we might pour out our souls before God. 
 I then went straight to wait upon the Archbishop myself; but he was 
 gone out of town. 
 
 44 In the afternoon a gentleman desired to speak with me. He was 
 troubled, that it was not with him as in times past. At the age of four¬ 
 teen, the power of God came mightily upon him, constraining him to 
 rise out of bed, to pour out his prayers and tears, from a heart overflowed 
 with love and joy in the Holy Ghost. For some months, he scarce 
 knew whether he was in the body, continually walking and talking with 
 God. He has now an abiding peace ; but cannot rest, till the love of 
 God again fills his heart.” 
 
 The house, then used for preaching, was situate in Marlborough- 
 street, and was originally designed for a Lutheran Church. It con¬ 
 tained about four hundred people; but four or five times the number 
 might stand in the yard, which was very spacious. An immense mul¬ 
 titude assembled there to hear him, on Monday evening ; among whom 
 were many of the rich, and ministers of all denominations. He spoke 
 strongly and closely on, 4 The Scripture hath concluded all under sin , 
 that the promise by faith of Jesus Christ might be given to them that 
 believe and observes, that no person seemed offended. All, for the 
 present at least, seemed convinced, that he 4 spake as the oracles of God .’ 
 
 The next day he waited on the Archbishop. They conversed for two 
 or three hours, in which time he answered an abundance of objections. 
 He continued to preach morning and evening to large congregations, 
 and had more and more reason to hope, they would not all be unfruitful 
 hearers. 
 
 Having examined the Society, which then consisted of about two 
 hundred and eighty members, and explained at large the Rules, (already 
 mentioned,) he sailed for England, leaving Mr. Williams and Mr. Trem- 
 bath tof'take care of this little flock. Many of these, he observes, were 
 strong in faith, and of an exceeding teachable spirit; and therefore, on 
 this account, should be watched over with the more care, as being almost 
 equally susceptible of good or ill impressions.—Soon after this, he pub- 
 
THE REV. JOHN WESLEY. 
 
 71 
 
 lished an Address to the Roman Catholics: A very small tract, but 
 clearly stating the points wherein we agree, and wherein we differ; and 
 equally conspicuous for argument and temper. 
 
 The Society in Dublin enjoyed their sunshine but for a little time. A 
 persecution commenced, on which Mr. Trembath, in a letter to Mr. 
 Wesley, makes the following observations : “ I believe this persecution 
 was permitted for good, that we might not trust in an arm of flesh. We 
 thought that the Magistrates would do us justice ; but in this we were 
 disappointed. It likewise drives us all to prayer and watchfulness, and 
 also causes us to love each other better than ever ; so that we are like 
 sheep driven by the wolf into the fold. When we went out, we carried 
 our lives in our hands ; but all this did not hinder us once from meeting 
 together at the usual hours. The Society still increased, and those who 
 had the root in themselves stood like marble pillars ; and, by the grace 
 of God, were resolved rather to die with Christ, than to deny him. All 
 the city was in an uproar: Some said, ‘ It is a shame ; the men do no 
 harm Others said, ‘ The dogs deserve all to be hanged.’ Blessed be 
 God, we walk unhurt in fire! Now we can literally say, we live by faith : 
 And the less we have of human help, the more we shall have of divine.” 
 
 Mr. C. Wesley, meantime, continued his labours in Bristol, London, 
 and the places adjacent, till August the 24th, when, at the request of 
 his brother, he set out for Ireland, taking with him Mr. Charles Perro- 
 net, son of the venerable Yicar of Shoreham, and brother of Mr. Ed¬ 
 ward Perronet, already mentioned. On the 27th, they reached Mr. 
 Philip’s, in Wales; and on the 28th, he observes in his Journal, “Mr. 
 Gwynne came to see me, with two of his family. My soul seemed 
 pleased to take acquaintance with them. We rode to Maismynis church, 
 where I preached, and Mr. Williams, after me, in Welsh. I preached a 
 fourth time, (the same day,) at Garth. The whole family received us 
 as the messengers of God; and if such we are, they received him that 
 sent us.” 
 
 August 29th.—Mr, John Wesley, who had just arrived from Ireland, 
 came to them at Garth. On the 30th, Mr. Charles Wesley preached on 
 a tombstone in Builth churchyard, and again in the afternoon : In the 
 evening he preached at Garth, on the marks of the Messias, from Mat¬ 
 thew xi, 5.—Sept. 3, their friends left them : On the 4th, early in the 
 morning, Mr. C. Wesley and his companions set out for Holyhead, 
 which place they reached the next day at seven in the jpaorning, having 
 travelled on horseback twenty-five hours.—Sunday, September 6, he 
 sent an offer of his assistance to the minister, who was ready to beat 
 the messenger. He preached, however, at the request of some gentle¬ 
 men, who behaved with great propriety.—September the 9th, they 
 reached Dublin in safety. 
 
 Dublin had long been remarkable for a bad police. Frequent robber¬ 
 ies, and sometimes murder, were committed in the streets, at an early 
 hour in the evening, with impunity. The Ormond and Liberty mob, 
 (that is, the butchers of Ormond market, and the weavers of the Liber¬ 
 ty, a part of Dublin so called,) would sometimes meet, and fight .till one 
 or more persons were killed. On one occasion, the mob had beat a 
 constable to death in the street, and hung the body up in triumph l 
 There was no vigour in the Magistrates, and their power was despised. 
 
 U is no wonder, that the Methodists, at their first coming, were roughly 
 
72 
 
 THE LIFE OF 
 
 handled in such a place as this ; but it is wonderful, that they so soon 
 got a firm footing, and passed through their sufferings with so little 
 injury. On Mr. C. Wesley’s arrival here, he observes, “ The first 
 news we heard was, that the little flock stands fast in the storm of per¬ 
 secution, which arose as soon as my brother left them. The Popish 
 mob broke open their room, and destroyed all before them. Some of 
 them are sent to Newgate ; others bailed. What will be the event we 
 know not, till we see whether the Grand Jury will find the bill.”—He 
 afterwards informs us, that the Grand Jury threw out the bill, and thus 
 gave up the Methodists to the fury of a licentious Popish mob. He 
 says, “ God has called me to suffer affliction with his people. I began 
 my ministry with, 4 Comfort ye, comfort ye, my people,’ &c.—Septem¬ 
 ber 10, I met the Society, and the Lord knit our hearts together in love 
 stronger than death. We both wept and rejoiced for the consolation. 
 God hath sent me, I trust, to confirm these souls, and to keep them 
 together in the present distress.” 
 
 Mr. C. Wesley spent no time in idleness. He was daily employed 
 in preaching, expounding, visiting the people, and praying with them.— 
 September 20, after commending their cause to God, he went forth to 
 the green adjoining to the barracks, believing the Lord would make 
 bare his arm in their defence. He called, in his Master’s name and 
 words, 4 Come unto me, all ye that are weary,’ &c. The number of 
 hearers was very great, and a religious awe kept down all opposition. 
 He spoke with great freedom to the poor Papists, and, like St. Paul at 
 Athens, quoted their own authors to convince them, particularly Kempis 
 and their Liturgy. None lifted up his voice or hand to oppose; all 
 listened with strange attention, and many were in tears. They ex¬ 
 pressed general satisfaction, especially the Papists, who now maintained 
 that he was a good Catholic. 
 
 At this early period of the work, the two brothers, and the preachers, 
 suffered great inconveniences at the places where they lodged, even in 
 large towns ; and it was worse in the country Societies. The rooms, 
 also, where they assembled when they could not preach in the open air, 
 began to be much too small for the number of people who attended. 
 This being the present state of things in Dublin, Mr. Charles Wesley 
 purchased a house in that part of the town called Dolphin’s barn.^ The 
 whole ground-floor, which was a weaver’s workshop, was forty-two feet 
 long, and twenty^four broad. This was to be turned into a preaching- 
 house, and the preachers were to be accommodated in the rooms over 
 it; but before he completed the purchase, he wrote to his brother tor 
 his opinion on the matter. His letter is dated October 9 ; in which he 
 says, one advantage of the house was, that they could go to it imme¬ 
 diately ; and then adds, “ I must go there or to some other lodgings, 
 or take my flight; for here I can stay no longer. A family of squalling 
 children, a landlady just ready to lie in, a maid who has no time to do 
 the least thing for us, are some of our conveniences! Our two rooms 
 for four people, (six, when J. Healy, and Haughton, come,) allow no 
 opportunity for retirement. Charles and I groan for elbow-room in our 
 press-bed; our diet answerable to our lodgings ; no one to mend our 
 clothes and stockings; no money to buy more. I marvel, that we have 
 stood our ground so long in these lamentable circumstances. It is well 
 I could not foresee, while on your side of the water.”—October 17, he 
 
THE REV. JOHN WESLEY. 
 
 73 
 
 observes, “ I passed the day at the house we have purchased, in Dol¬ 
 phin’s Bam, in writing and meditation. I could almost have set up 
 my rest here : But I must not look for rest on this side eternity.” 
 
 Mr. C. Wesley continued his labours in Dublin, till February 9, 1748, 
 when he took an excursion into the country. The few preachers who 
 were in Ireland, had already introduced the Gospel into several country 
 towns. Mr. C. Wesley came to Tyrrel’s Pass, where he met a large 
 and well disposed congregation. “Few such feasts,” says he, “ have 
 I had since I left England; it refreshed my body more than meat or 
 drink. God has begun a great work here. The people of Tyrrel’s 
 Pass were wicked to a proverb ; swearers, drunkards, Sabbath break¬ 
 ers, thieves, &c, from time immemorial. But now the scene is changed ; 
 not an oath is heard, nor a drunkard seen among them ; aperto ■ vivitur 
 horto .* They are turned from darkness to light, and near one hundred 
 are joined in'Society.” 
 
 February 11..—Mr. C. Wesley, J. Healy, and five others, set out for 
 Athlone, where, it is probable, notice had been given of their coming. 
 On the road some persons overtook them, running in great haste, and 
 one horseman riding at full speed. It soon appeared, that the Papists 
 had laid a plan to do them some violent mischief, if not to murder them, 
 at the instigation of their Priest, Father Terril, who had sounded the 
 alarm the Sunday before. They spoke of their designs with so much 
 freedom, that a report of them reached Athlone, and a party of dragoons, 
 being quartered there, were ordered out to meet Mr. C. Wesley and 
 his friends on the road, and to conduct them safe to the town. But 
 of this they were ignorant; and being earlier than was expected, the 
 Papists were not assembled in full force, nor did the dragoons meet 
 them at that distance from the town which was intended. They rode 
 on suspecting nothing, till within about half a mile of Athlone, when, 
 rising up a hill, several persons appeared at the top of it, and bid them 
 turn back. “ We thought them in jest,” says Mr. C. Wesley, “ till the 
 stones flew,” one of which knocked Mr. J. Healy off his horse, and 
 laid him senseless on the ground; and it was with great difficulty the 
 Papists were hindered from murdering him. The number of these bar¬ 
 barians was soon greatly increased ; and, though the Protestants began 
 to rise upon them, they kept their ground till the dragoons appeared, 
 when they immediately fled. Mr. C. Wesley and his little company, 
 their wounded friend having recovered his senses, were now conducted 
 in safety to Athlone, where the soldiers flocked about them with great 
 affection, and the whole town expressed the greatest indignation at the 
 treatment they had met with. J. Healy was put under the care of a 
 surgeon, and at length recovered of his wounds. 
 
 February 15, Mr. C. Wesley returned to Dublin, and continued his 
 labours with great success, the Society being greatly increased, and 
 many testifying publicly, that they had received ‘ the knowledge of salva¬ 
 tion by the remission of their sins ,’ under his word.—March 8, his 
 brother, Mr. John W’esley, arrived from England, which gave him a 
 release from his present situation. He did not, however, leave Dublin 
 
 * They live in the open garden. 
 
 “ Christ removes the flaming sword. 
 
 Calls us back, from Eden driven!” 
 
74 
 
 THE LIFE OF 
 
 till the 20th, when he entered the packet-boat at two o’clock in the after¬ 
 noon, and by three the next day reached Holyhead : from whence he 
 wrote to his brother as follows : 
 
 “ ‘ Teneo te Italiam ! 
 
 Per varios casus , per tot discrimina rerum — 
 
 u In twenty-five hours exactly, as before, the Lord brought us hither. 
 To describe our voyage were renovare dolorem.f But here we are, 
 after ail, God be praised, even God that heareth the prayer ! Thanks, 
 in the second place, to our praying brethren : The Lord return it into 
 their bosom! But let them pray on for us, and we for them. And I 
 pray the Father, in the name of our Lord Jesus Christ, to send down his 
 blessing and his Spirit on all you who are now assembled together, and 
 hear this read. Peace be unto you, even the peace that passeth all un¬ 
 derstanding. Look for it every moment! Receive it this—and go in 
 peace to that heavenly country, whither we are hastening to meet you!” 
 
 Intending to visit Mr. Gwynne’s family at Garth, in Wales, he took 
 horse the next morning, and by three in the afternoon came to Baldon 
 Ferry. Here he observes, “ We overfilled the small old boat, so that 
 Gemuit sub pondere Cymba sutilis , et multam accepit rimosa paludem .”J 
 The wind being strong, and the waves high, in the middle of the chan¬ 
 nel his young horse took fright, and they had a very narrow escape from 
 being overset. But a gracious Providence attended him ; he came safe 
 to land, and on the 25th, in the evening, reached Garth; but great fatigue, 
 bad weather, and continual pain had so weakened him, that when he 
 came into the house, he fell down totally exhausted. 
 
 Mr. C. Wesley had already conceived a great regard for Mr. Gwynne’s 
 family, and particularly for Miss Sarah Gwynne. A kind of embryo inten¬ 
 tion of making proposals of marriage, had dwelt in his mind for some 
 time. He had mentioned it to his brother in Dublin, who neither op¬ 
 posed nor encouraged him in the matter. During his present stay at 
 Garth, this intention ripened into more fixed resolution; but still he 
 thought it necessary to take the advice of his friends. After he had been 
 a short time in London, he went to Shoreham, and opened all his heart 
 to Mr. Perronet, who advised him to wait. Much prayer was made, and 
 every prudential step was taken which his friends could suggest; and 
 here the business rested for the present. § 
 
 August 13.—Mr. C. Wesley arrived again in Dublin, and on the 17th 
 set out on horseback for Cork, which he reached on the 20th, notwith¬ 
 standing the incessant rains, the badness of the roads, and wretched 
 accommodations at the inns. The next day, being Sunday, he went 
 out to the Marsh at five in the morning, and found a congregation of 
 some thousand persons. He preached from ‘ Thus it is written , and 
 thus it behoved Christ to suffer ,’ &c. They devoured every word with 
 an eagerness beyond description. “ Much good,” he says, “ has already 
 
 * Do I embrace thee, my country! Through various perils, through such diversity of 
 trials! 
 
 f To renew the suffering. 
 
 $ The frail patched vessel groaned under the weight, and, being leaky, took in plenty of 
 water. 
 
 § When Mr. Gwynne went first to meet him in Wales, he had a mittimus ready in his 
 pocket, to send him to jail. However, he thought it right to hear him first, when the Lord 
 so changed his heart, that he invited Mr. C. Wesley to his house, had him to preach in the 
 church, and at length became his father-in-law. 
 
THE REV. JOHN WESLEV. 
 
 75 
 
 been done in this place : Outward wickedness has disappeared, and out¬ 
 ward religion succeeded it. Swearing is seldom heard in the streets, 
 and churches and altars are crowded, to the astonishment of our adver¬ 
 saries. Yet some of our Clergy, and all the Catholic Priests, take 
 wretched pains to hinder their people from hearing us. 
 
 “ At five in the evening, I took the field again, and such a sight I have 
 rarely seen. Thousands and thousands had been waiting some hours ; 
 Protestants and Papists, high and low. The Lord endued my soul, and 
 body also, with much strength to enforce the faithful saying, ‘ That Jesus 
 Christ came into the world to save sinners' I cried after them for an 
 hour, to the utmost extent of my voice, yet without hoarseness or weari¬ 
 ness. The Lord, I believe, hath much people in this city. Two hun¬ 
 dred are already joined in a Society. At present we pass through 
 honour and good report. The chief persons of the town favour us. No 
 wonder, then, that the common people are quiet. We pass and repass 
 the streets, pursued only by their blessings. The same favourable incli¬ 
 nation is all round the country: Wherever we go, they receive us as 
 angels of God. Were this to last, I would escape for my life to America.* 
 
 “ I designed to have met about two hundred persons, who have given 
 me their names for the Society ; but such multitudes thronged into the 
 house, as occasioned great confusion. I perceived it was impracticable, 
 as yet, to have a regular Society. Here is, indeed, an open door; such 
 as was never set before me till now : Even at Newcastle, the awaken¬ 
 ing was not so general. The congregation, last Sunday, was computed 
 to be ten thousand. As yet there is no open opposition. The people 
 have had the word two months, and it is not impossible but their love 
 may last two months longer, before any number of them rise to tear us 
 in pieces. 
 
 “I met a neighbouring Justice of the Peace, and had much serious 
 conversation with him. He seems to have a great kindness for religion, 
 and determined to use all his interest to promote it.—For an hour and 
 a half, I continued to call the poor blind beggars to J esus : They begin 
 to cry after Him on every side, and we must expect to be rebuked for 
 it.—Waited on the Bishop at River’s Town, and was received with 
 great affability by himself and family. After dinner, rode back to Cork, 
 and drank tea with some well disposed Quakers, and borrowed a volume 
 of their dying sayings : A standing testfmony, that the life and power of 
 God was with them at the beginning; as it might be again, were they 
 humble enough to confess their want of it.” 
 
 We have here an instance of true candour in Mr. C. Wesley.—The 
 extravagant manner in which Baptism and the Lord’s Supper were spo¬ 
 ken of, when the first Quakers appeared—the people being generally 
 taught at that time, that those who had been baptized, and afterwards 
 received the Sacrament, were true Christians, and had a sure title to 
 eternal life—induced those zealous men to think, that the most effectual 
 way of resisting this delusion, would be the totally laying aside these 
 ordinances ! Thus one extreme produced another, neither party being 
 1 under the law to Christ .’ 
 
 * Is then persecution, or even contempt, absolutely necessary ? Must we always be help¬ 
 ed to live to God by the sin of others ? Rather is not this to be considered as the remains of 
 his old mystic theology ? Aut pati, aut mori! —(Let me suffer, or let me die !) A dread, 
 however, of any thing that would soften his spirit, and unfit him for his work, was the 
 ruling principle. 
 
76 
 
 THE LIFE UF 
 
 « August 27.—I had much conversation with Mr. C. a sensible pious 
 Clergyman; one after my own heart, in his love to our desolate Mother. 
 He is clear in the doctrine of Faith, and gave a delightful account of the 
 Bishop.—Sometimes waiting on great men, may do good, or prevent 
 evil. But how dangerous the experiment! How apt to weaken our 
 hands, and betray us into an undue deference and respect of persons! 
 The Lord send to them by whom he will send ; but hide me still in dis¬ 
 grace or obscurity!” 
 
 August 28.—He went out about five miles from Cork, where, says 
 he, 44 Justice P. received us, and used all his authority with others to 
 do the same. He sent word to the Romish Priest, that if he forbade 
 his people from hearing us, he would shut up his Mass house. Several 
 of the poor Roman Catholics ventured to come, after the Justice had 
 assured them, he would himself take off the curse their Priest had laid 
 upon them. I exhorted all alike to repentance towards God, and faith 
 in Jesus Christ.—I hastened back to the Marsh : On seeing the multi¬ 
 tudes, I thought on those words of Prior : 4 Then, of all these whom my 
 dilated eye with labour sees, how few will own the messenger of God 
 when the stream turns !’ Now they all received me with inexpressible 
 eagerness. I took occasion to vindicate the Methodists from the foul¬ 
 est slander: That they rail against the Clergy. I enlarged on the respect 
 due to them; prayed particularly for the Bishop, and laid it on their 
 consciences to make mention of them (the Clergy) in all their prayers. 
 
 44 August 29.—I passed a useful hour with Mr. C. He rejoiced that 
 I had preached in his parish last Sunday. If our brethren (the Clergy) 
 were like minded, how might their hands be strengthened by us ! But 
 we must have patience, as he observed, till the thing speak for itself; 
 and the mist of prejudice being removed, they see clearly that all our 
 desire is the salvation of souls, and the establishment of the Church of 
 England. 
 
 44 Sept. 1.—I met the infant Society for the first time, in an old play¬ 
 house. Our Lord’s presence consecrated the place. I explained the 
 nature of Christian fellowship ; and God knit our hearts together in the 
 desire of knowing him. I spake with some, who told me, theyjiad 
 wronged their neighbours in time past, and now their conscience will 
 not let them rest till they have made restitution. I bid them tell the 
 persons injured, it was this preaching had compelled them to do justice. 
 One poor wretch told me before his wife, that he had lived in drunken¬ 
 ness, adultery, and all the works of the devil, for twenty-one years : 
 That he had beat her almost every day of that time, and never had any 
 remorse till he heard us ; but now he goes constantly to church, behaves 
 lovingly to his wife, abhors the thing that is evil, especially his old sins. 
 This is one instance out of many.” 
 
 Sept. 5.—He observes, that the work now increased rapidly, one and 
 another being frequently justified under the word. 44 Two,” says he, 44 at 
 the Sacrament yesterday : Two at the Society. One overtook me 
 going to the Cathedral, and said, 4 1 have found something in the preach¬ 
 ing, and cannot but think it is forgiveness. All the burden of my sins 
 sunk away from off me in a moment. I can do nothing but pray, and 
 cry Glory be to God! I have such a confidence in his lovh, as I never 
 knew : f trample all sin and sorrow under my feet.’ I bid him watch 
 and pray, and expect greater things than these.—Our old master, the 
 
THE REV. JOHN WESLEY. 
 
 77 
 
 world, begins to take it ill, that so many desert and clean escape its pol¬ 
 lutions. Innumerable stories are invented to stop the work, or rather 
 are repeated ; for they are the same we have heard a thousand times, as 
 the primitive Christians did before us.” 
 
 September 6.—He rode to Kinsale, and at noon walked to the mar¬ 
 ket-place. The windows were filled with spectators rather than hearers. 
 Many wild-looking people stood with their hats on, in the street; and 
 the boys were rude and noisy. Some well dressed women stood behind 
 him and listened. His text was, e Go out quickly into the streets , and 
 lanes of the city , and bring in hither the poor and the maimed , and the 
 halt and the blind.’ “ I did,” says he, “ most earnestly invite them all 
 to the great Supper. It was fallow ground, yet the word was not all 
 lost. Several settled into serious attention; others expressed their 
 approbation ; a few wept.—In the evening the multitude so trod on one 
 another, that it was some time before they could settle to hear. I 
 received a blow with a stone on the side of my head, and called on the 
 person to stand forth, and if I had done him any wrong, to strike me 
 again. This little circumstance increased their attention. I lifted up 
 my voice like a trumpet, and showed the people their transgressions, 
 and the way to be saved from them. They received my saying, and 
 spake well of the truth. A sudden change was visible in their beha¬ 
 viour afterwards, for God had touched their hearts. Even the Roman 
 Catholics owned, ‘ None could find fault with what the man said/ A lady 
 of the Romish Church would have me to her house. She assured me, 
 the Governor of the town, as soon as he heard of my coming, had 
 issued orders that none should disturb me ; that a gentleman who 
 offered to insult me, would have been torn in pieces by the Roman 
 Catholics, had he not fled for it; and that the Catholics in general are 
 iny firm friends.”—It is worth observing, that every denomination of 
 Christians in Kinsale claimed him as their own. He tells us, “ The 
 Presbyterians say, I am a Presbyterian; the people who go to Church, 
 that I am a Minister of theirs: and the Catholics are sure I am a good 
 Catholic in my heart.” This is good evidence, that he confined him¬ 
 self, in his public discourses, to the essential doctrines of the Christian 
 religion. 
 
 Mr. C. Wesley, in his excursions from Cork, had already visited 
 Bandon once or twice, where the words he spake had considerable 
 effect. On his return at this time from Kinsale, a poor man and his 
 wife from Bandon met him, and pressed him so earnestly to give them 
 another visit, that he could not resist their importunity. He went 
 thither again, September the 12th, and the poor man and his wife soon 
 found him out, and took him to their house in triumph. The neigh¬ 
 bours flocked in, and “ We had, indeed,” says Mr. C. Wesley, “ a 
 feast of love. A prodigal came, who had been a monster of wicked¬ 
 ness for many years, but is now returned to his Father: So are many 
 of the town, who were wicked to a proverb. In the evening, I invited 
 about four thousand sinners to the great Supper. God hath given them 
 the hearing ear. I went to Mrs. Jones’s, a widow gentlewoman, who 
 is determined to promote the work of God to the utmost of her power: 
 All in the place seemed like-minded, except the Clergy ! O why should 
 they be the last to bring home their King! It grieved me to hear the 
 poor encouragement given last Sunday to the crowds that flocked to 
 Tor, TT. 11 
 
78 
 
 THE LIFE OF 
 
 church; which place some of them had not troubled for years before. 
 We send them to church to hear ourselves railed at, and, what is far 
 worse, the truth of God. 
 
 “ Tuesday, September 13.—We parted, with many tears and mutual 
 blessings. I rode on to Kinsale. Here also the Minister, Mr. P., instead 
 of rejoicing to see so many publicans in the temple, entertained them 
 with a railing accusation against me, as an impostor, an incendiary, and 
 messenger of Satan. Strange justice ! that Mr. P. should be voted a 
 friend of the Church, and I an enemy, who send hundreds into the 
 Church for him to drive them out again. 
 
 “ September 16. The power of the Lord was present in the Society 
 at Cork : I marvel not that Satan hates it: We never meet, but some or 
 other is plucked out of his teeth. After a restless night of pain, I rose 
 to confer with those who desired it. A woman declared, that the Lord 
 had spoken peace to her trembling soul at the Sacrament. Thomas 
 Warburton asserted, that faith came to him by hearing; and that now 
 he hates all sin with a perfect hatred, and could spend his whole life in 
 prayer. Stephen Williams witnessed, ‘ Last night I found my heart 
 burdened in your prayer ; but I repeated after you till my speech was 
 swallowed up. Then I felt myself, as it were, fainting, falling back, and 
 sinking into destruction; when, on a sudden, I was lifted up, my heart 
 lightened, my burden gone; and I saw all my sins, once so black, so 
 many, all taken away. I am now afraid of neither death, devil, nor hell. 
 I am happier than I can tell you. I know God has, for Christ’s sake, 
 forgiven me.’ Two others, in whom I found a real work of grace begun, 
 were Papists, till they heard the Gospel, but are now reconciled to the 
 Church, even to the invisible Church, or Communion of Saints. A few 
 of these lost sheep we pick up, but seldom speak of it, lest our good 
 Protestants should stir up the Papists to tear us in pieces. At Mr. Rolf’s, 
 a pious Dissenter, I heard of the extreme bitterness of two of the Minis¬ 
 ters, who make it their business to go from house to house, to set their 
 people against the truth, threatening all who hear us with excommunica¬ 
 tion. So far beyond the Papists are these moderate men advanced in 
 persecution !”—Mr. C. Wesley now quitted this part of the kingdom, 
 and, visiting several towns in his way back, he came safe to Dublin on 
 the 27th of September. 
 
 October 8. He took his passage for England, and the next night 
 landed at Holyhead. He wrote to a friend the following account of the 
 dangers he had escaped :—“ On Saturday evening, at half past eight, I 
 entered the small boat, and we were two hours in getting to the vessel. 
 There was not then water to cross the bar ; so we took our rest till 
 eleven on Sunday morning. Then God sent us a fair wind, and we 
 sailed smoothly before it five hours and a half. Towards evening the 
 wind freshened upon us, and we had full enough of it. I was called 
 to account for a bit of cake I had eat in the morning, and thrown into 
 violent exercise. Up or down, in the cabin or on deck, made no differ¬ 
 ence ; yet, in the midst of it, I perceived a distinct heavy concern, for I 
 knew not what. It was now pitch dark, and no small tempest lay upon 
 us. The captain had ordered in all the sails. I kept mostly upon deck 
 till half past eight, when, upon inquiry, he told me, he expected to be in 
 the harbour by nine : I answered, we would compound for ten. While 
 we were talking, the mainsail, as I take it, got loose; at the same time, 
 
THE REV. JOHN WESLEY. 
 
 79 
 
 the small boat, for want of fastening, fell out of its place. The Master 
 called all hands on deck, and thrust me down into the cabin ; when, in a 
 minute, we heard a cry above, ‘ We have lost the mast!’ A passenger 
 ran up, and brought us worse news, that it was not the mast, but the poor 
 Master himself, whom I had scarcely left, when the boat, as they sup¬ 
 posed, struck him and knocked him overboard. From that moment he 
 was seen or heard no more. My soul was bowed before the Lord. I 
 kneeled down, and commended the departing spirit to his mercy in 
 Christ Jesus. I adored his distinguishing goodness : 4 The one shall 
 he taken and the other left .’ I thought of those lines of Young : 
 
 No warning given ! Unceremonious death ! 
 
 A sudden rush from life’s meridian joys; 
 
 A plunge opaque beyond conjecture ! 
 
 The sailors were so confounded, that they knew not what they did. The 
 decks were strowed with sails ; the wind shifting about the compass ; 
 we just on the shore, and the vessel driving, where or how they knew 
 not. One of our cabin passengers ran to the helm, and gave orders as 
 Captain, till they had righted the ship. I ascribe it to our Invisible Pilot, 
 that we got safe to shore soon after ten* The storm was so high, that 
 we doubted whether any boat would venture to fetch us. At last one an¬ 
 swered and came. I thought it safer to lie in the vessel; but one calling, 
 4 Mr. Wesley! You must come,’ I followed, and by eleven o’clock found 
 out my old lodgings at Robert Griffith’s.—October 10, I blessed God 
 that I did not stay in the vessel last night: A more tempestuous one l 
 do not remember.” 
 
 He now wrote the following thanksgiving hymn : 
 
 All praise to the Lord, 
 
 Who rules with a word 
 The untractable sea, 
 
 And limits its rage by his steadfast decree ! 
 
 Whose providence binds 
 Or releases the winds, 
 
 And compels them again 
 At his beck to put on the invisible chain. 
 
 Even now he hath heard 
 Our cry, and appear’d 
 On the face of the deep, 
 
 And commanded the tempest its distance to keep 
 His piloting hand 
 Hath brought us to land; 
 
 And, no longer distress’d, 
 
 We are joyful again in the haven to rest. 
 
 O that all men would raise 
 His tribute of praise, 
 
 His goodness declare, 
 
 And thankfully sing of his fatherly care ' 
 
 With rapture approve 
 His dealings of love, 
 
 And the wonders proclaim, 
 
 Perform’d by the virtue of Jesus’s name. 
 
 Through Jesus alone, 
 
 He delivers his own, 
 
 And a token doth send, 
 
 That His love shall direct us, and save to the end : 
 
 With joy we embrace 
 £ The pledge of his grace, 
 
 In a moment outfly 
 
 These storms of affliction, and land in the sky, 
 
80 
 
 THE LIFE OF 
 
 <£ At half past nine o’clock, I took horse in a perfect hurricane, and 
 was wet through in less than ten minutes ; but I rode on, thankful that 
 I was not at sea. Near five in the afternoon, I entered the boat at Bal- 
 don Ferry, with a Clergyman and others, who crowded our small crazy 
 vessel. The water was exceedingly rough, our horses frightened, and 
 we looking to be overset every moment. The Minister acknowledged, 
 he never was in the like danger. We were half drowned in the boat. I 
 sat at the bottom, with him and a woman, who stuck very close to me, 
 so that my being able to swim would not have helped me : But the Lord 
 was my support. I cried out to my brother Clergyman, ‘ Fear not, 
 Christian! the hairs of our head are all numbered!’ Our trial lasted near 
 half an hour, when we landed wet and weary in the dark night. The 
 Minister was my guide to Carnarvon, and, by the way, entertained me 
 with the praises of a Preacher, he had lately heard and talked with. He 
 could say nothing against his preaching, but heartily wished him ordain¬ 
 ed. His name, he told me, was Howel Harris. He took me to his 
 own inn, and at last found out who I was, which increased our intimacy.” 
 
 Mr. C. Wesley pursued his journey to Garth, which place he reached 
 October 13. Here he staid about a week, and, on the 21st, arrived 
 safe in Bristol. 
 
 He now confined his labours in the Gospel, for some months, to Lon¬ 
 don, Bristol, and the neighbouring places, making an occasional excur¬ 
 sion to Garth in Wales. April 9,1749, he w as married by his brother, 
 at Garth, to Miss Sarah Gwynne, an agreeable young lady, of good 
 sense and piety. Mr. John Wesley observes, “ It was a solemn day, 
 such as became the dignity of a Christian marriage.” 
 
 Mr. J. Wesley, accompanied by Messrs. Meriton and Swindells, 
 arrived in Dublin in the spring of the year 1748, before his brother 
 Charles sailed for England.* He no longer confined himself to the 
 house, but preached on Oxmantown-Green, adjoining the Barrack. He 
 preached also at Newgate; and, after a few days spent in Dublin, he 
 visited many parts of the country. In several places he was constrained 
 to preach in the open air, by reason of the multitude that attended. 
 Many of the soldiers also, in every place, gladly heard the word, and 
 forty troopers were at this time members of the society at Philipstown. 
 In many of the towns in the provinces of Leinster and Munster, and in 
 some of Connaught, societies were formed, which have increased con¬ 
 tinually since that time, and the members of which have adorned the 
 doctrine of God their Saviour. What he had to encounter, even when 
 no violence was offered to him, we may learn from a passage in his 
 Journal: 
 
 “ Tuesday, May 3, 1748.—I rode to Birr, twenty miles from Ath- 
 lone ; and the key of the sessions-house not being to be found, declared 
 ‘ The grace of our Lord Jesus Christ in the street, to a dull, rude, 
 senseless multitude. Many laughed the greater part of the time. Some 
 went away just in the middle of a sentence. And yet when one cried out, 
 (a Carmelite Friar, clerk to the priest,) ‘ You lie ! You lie !’ the zealous 
 
 * Nearly forty years ago, that excellent man, Mr. Edwards of Bedfordbury, (Mr. Fletch¬ 
 er’s Leader,) told me. that he, and the other leaders in London, lamented that Mr. Wesley 
 and his brother should spend so much time in Ireland, and send so many preachers thither. 
 Mr. Wesley replied, “ Have patience, and Ireland will repay you.”—“ We could hardly 
 think it,” said the good man, “ but when Mr. Walsh came, we saw that Mr. Wesley’s faith 
 was better than ours.” 
 
THE REV. JOHN WESLEY. 
 
 81 
 
 Protestants cried out, ‘ Knock him down!’ And it was no sooner said 
 than done. I saw some bustle, but knew not what was the matter, till 
 the whole was over.” 
 
 But the Lord gave a balance to this contempt. For on the 10th, 
 when he left Athlone, (which he visited after Birr,) he with much diffi¬ 
 culty broke away from that “ immeasurably loving people,” (to use his 
 own expression,) and not so soon as he imagined neither; for when he 
 drew near to the turnpike, about a mile from the city, a multitude waited 
 for him at the top of the hill. They fell back on each side, to make 
 him way, and then joined, and closed him in. After singing two or 
 three verses, he put forward, when on a sudden he was surprised by 
 such a cry of men, women and children, as he had never heard before. 
 u Yet a little while,” said he, speaking of this interesting occurrence, 
 “ and we shall meet to part no more ; and sorrow and sighing shall flee 
 away for ever.” 
 
 On his return to Dublin, he spent some days there previous to his 
 departure for England. On one of these days, while he was preaching 
 on the Green near the barrack, a man cried out, “ Aye, he is a Jesuit: 
 that’s plain.” To which a Popish Priest who happened to be near, 
 replied, “ No, he is not. I would to God he was !” 
 
 Soon after he sailed, the zealous mob, who for some time had greatly 
 incommoded those who attended at the preaching-house in Marlbo- 
 rough-street, made an attack in form. They abused the preacher and 
 the congregation in a very gross manner. They then pulled down the 
 pulpit, and carrying it with the benches into the street, made a large 
 fare of them, round which they shouted for several hours. 
 
 Thpse preachers, who remained in the kingdom, continued their 
 labour with much success. Mr. Swindells visited Limerick, one of the 
 most considerable cities in the province of Munster. The Lord much 
 blessed his labours there, so that a society was soon formed ; and the 
 religious impression was so great on the inhabitants in general, that 
 Mr., Wesley observes, on his visit to this city the following year, that 
 he found no opposition; but every one seemed to say, ( Blessed is he 
 that comelh in the name of the Lord P 
 
 But in Cork the scene was very different. For more than three 
 months, a riotous mob, headed by a ballad-singer, whose name was 
 Butler, had declared open war against these new reformers, and all who 
 attended their preaching. To give a detail of their violence would be 
 almost too shocking to human nature. *They fell upon men and women, 
 old and young, with clubs and swords, and beat and wounded them in 
 a dreadful manner. But they were not content with thus abusing the 
 people when attending the preaching. They surrounded their houses, 
 wounded their customers, broke their windows, and threatened to pull 
 their houses down, unless they would engage to leave this way! The 
 common epithets used on those occasions by Butler and his party, were 
 heretic dogs , and heretic b — tch — s: and several even of the magistrates 
 rather encouraged, than strove to prevent these disorders. 
 
 A Mr. Jones, a considerable merchant, who was a member of the 
 society, applied to the mayoV, but could not obtain redress. The house 
 of a Mr. Sullivan being beset, and the mob beginning to pull it down, he 
 applied to the mayor, who after much importunity came with him to the 
 spot. When they were in the midst of the mob, the mayor said aloud. 
 
82 
 
 THE LIFE OF 
 
 “ It is your own fault for entertaining those preachers : If you will turn 
 them out of your house, I will engage there shall be no harm done ; but 
 if you will not turn them out, you must take what you get.’ , On this the 
 mob set up a huzza, and threw stones faster than before. Mr. Sullivan 
 exclaimed, “ This is fine usage under a Protestant government. If I 
 had a priest saying Mass in every room of it, my house would not be 
 touched.” The mayor replied, “ The priests are tolerated ; but you are 
 not. You talk too much : Go in, and shut up your doors.” Seeing no 
 remedy, he did so ; and the mob continued breaking the windows, and 
 throwing stones into the house, till near twelve at night. A poor woman 
 having expressed some concern at seeing Butler with his ballads in one 
 hand and a Bible in the other, out of which he preached—in his way, 
 Mr. Sheriff Reily ordered his bailiff to carry her to Bridewell, where she 
 was confined for two days! 
 
 After this, it was not for those who had any regard either for their 
 persons or goods, to oppose Mr. Butler. So the poor people patiently 
 suffered whatever he or his mob thought proper to inflict upon them, till 
 the Assizes drew on, at which time they doubted not to find a sufficient, 
 though late relief. 
 
 Accordingly on August 19,1749, twenty-eight depositions (from which 
 the above facts are taken) were laid before the Grand Jury. But they 
 did not find any one of these bills. Instead of this, they made that me¬ 
 morable Presentment, which is worthy to be preserved in their records 
 to all succeeding generations : 
 
 “We find and present Charles Wesley, to be a person of ill fame, a 
 vagabond, and a common disturber of his majesty’s peace, and we pray 
 that he may be transported. 
 
 “We find and present Thomas Williams, &c. 
 
 We find and present Robert Swindells, &c. 
 
 We find and present Jonathan Reeves, &c. 
 
 We find and present James Wheatley, &c. 
 
 We find and present John Larwood, &c. 
 
 We find and present Joseph Me. Auliff, &c. 
 
 We find and present Charles Skelton, &c. 
 
 We find and present William Tooker, &c. 
 
 We find and present Daniel Sullivan, &c.” 
 
 Butler and his mob were now in higher spirits than ever. They 
 scoured the streets, day and night; frequently hallooing as they went 
 along, “ Five pounds for a sw^ddler’s* head !” Their chief declaring 
 to them all, “ He had full liberty now, to do whatever he would.” 
 
 In the midst of this brutality and injustice, religion shed her cheering 
 light, and diffused happiness almost at the gates of the city. At Rath- 
 cormick, within about twelve miles of Cork, the Rev. Mr. Lloyd, the 
 rector, had received Mr. Wesley into his church, and sincerely strove to 
 advance the good work in which he was engaged. A letter received 
 from that gentleman about this time, forms a striking contrast to the dis¬ 
 orders I have been relating. 
 
 “Reverend Sir,— Your favour of the-15th instant, I received the 
 22d. I am more satisfied than ever, that you aim at nothing but what 
 
 * A name first given to Mr. Cennick, from his preaching on those words, ‘ Ye shall Jind. 
 the babe wrapped in swaddling-clothes, lying in a manger 
 
THE REV. JOHN WESLEY. 8B 
 
 has an immediate tendency to the glory of God and the salvation of 
 mankind. 
 
 “ I cannot help thinking that your design, considered in this light, 
 (allowing even of some mistakes,) must be deemed very praiseworthy. 
 As to myself, in particular, I must own it gives me infinite satisfaction, 
 to find that you have spoken to so good an effect in our town and neigh¬ 
 bourhood. My church is more frequented than ever it was ; and I have 
 the pleasure of seeing a greater decency, and more of zeal and attention, 
 than I could have dared to promise myself: Which has also this effect 
 upon me, that I find myself better disposed than ever, to distribute, to 
 those who attend my ministry, such food as may yield them comfort 
 here, and happiness hereafter. I heartily wish this may continue, and 
 that the people may not cool. If so, we may hope to see wickedness 
 generally decline, and virtue and godliness take place. I see this work 
 of yours, through God’s blessing, thus successfully carried on, without 
 any ill-will or jealousy, and could wish that all the clergy were, in that 
 respect, of the same mind with me. 
 
 “ Your society here keeps up well ; and is, I believe, considerably 
 increased since you left it. I frequently attend the preaching; and though 
 I am much reflected on for it, this does not in anywise discourage me. 
 While I am conscious to myself that I do no harm, I am careless of 
 what men can say of me. 
 
 “ Michael Poor, lately a Romanist, who is now of your society, read 
 his recantation on Sunday last.—Pray let us know, when you or your 
 brother intend for this kingdom and town : For be sure, none wish more 
 sincerely to see and converse with you than I, who am sincerely, 
 
 “ Reverend and dear Sir, 
 
 “ Your very affectionate Brother and Servant, 
 
 “ Richard Lloyd. 
 
 “August 21, 1749.” 
 
 In consequence of the shameful refusal of justice above-mentioned, 
 the rioters continued the same outrages during the great part of the 
 following winter. At the Lent assizes, the preachers (who made up the 
 whole number then travelling in the kingdom, or at least as many of 
 them as had ever been in Cork or its neighbourhood,) assembled at the 
 house of Mr. Jones, and went from thence in a body to the court, ac¬ 
 companied by Mr. Jones and other reputable inhabitants. His Majes¬ 
 ty’s Judge behaved as became him. He inquired where were the per¬ 
 sons presented. On their being pointed out to him, he was for some 
 time visibly agitated, and unable to proceed. He at length called for 
 the evidence, on which Butler appeared. On his saying, in answer to 
 the first question, that he was a ballad-singer, the Judge desired him to 
 withdraw, observing, “ That it was a pity, that he who was a vagabond 
 by profession, had not been presented!” No other person appearing, 
 he turned to the preachers, and said, “ Gentlemen, there is no evidence 
 against you ; you may retire : I am sorry that you have been treated so 
 very improperly. I hope the police of this city will be better attended to 
 for the time to come.” 
 
 It was now generally believed, there would be no more riots in Cork. 
 But the flame of persecution was not yet extinct. Mr. Wesley arrived 
 in Ireland in the month of April, 1750; and having preached in Dublin 
 
84 
 
 THE LIFE QF 
 
 and the intermediate places, he proceeded to Cork; and at the repeated 
 invitation of Mr. Alderman Pembroke, came to his house. On the 
 morrow, being the Lord’s day, he went about eight o’clock to Ham¬ 
 mond’s Marsh, being informed that the usual place of preaching would 
 by no means contain those who desired to hear. The congregation was 
 large and attentive. A few of the rabble gathered at a distance; but, 
 by little and little, they drew near, and mixed with the congregation: 
 And he preached to as quiet and orderly an assembly, as he could have 
 met with in any church in England or Ireland. 
 
 In the afternoon, a report being spread abroad, that the Mayor design¬ 
 ed to hinder his preaching on the Marsh in the evening, he desired Mr. 
 Skelton and Mr. Jones to wait upon him, and inquire concerning it. 
 Mr. Skelton asked, If Mr. Wesley’s preaching there would be disagree¬ 
 able to him? Adding, “ Sir, if it is, Mr. Wesley will not do it.”—He 
 replied warmly, “ Sir, I ’ll have no mobbing.”—Mr. Skelton said, “ Sir, 
 there was none this morning.”—He answered, “ There was. Are there 
 not churches and meeting-houses enough ? I will have no more mobs 
 and riots.”—Mr Skelton replied, “ Sir, neither Mr. Wesley, nor they 
 that heard him, made either mobs or riots.”—He then answered plainly, 
 “ I will have no more preaching; and if Mr. Wesley attempts to preach, 
 I am prepared for him.” 
 
 He, however, began preaching in the house soon after five. Mr. 
 Mayor, in the mean time, was walking in the Exchange, and*giving 
 orders to the town drummers, and to his serjeants—doubtless, to go 
 down and keep the peace ! They accordingly came down to the house, 
 with an innumerable mob attending them. They continued drumming, 
 and Mr. Wesley continued preaching, till he had finished his discourse. 
 When he came out, the mob immediately closed him in. Observing 
 one of the serjeants standing by, he desired him to keep the King’s 
 peace : But he replied, “ Sir, I have no orders to do that.” As soon as 
 he came into the street, the rabble threw whatever came to hand. But 
 all went by him, or flew over his head ; nor did one thing touch him. 
 He walked on straight through the midst of the rabble, looking every 
 man before him in the face; and they opened on the right and left, till 
 he came near Dant’s Bridge. A large party had taken possession of 
 this, one of whom was bawling out, “ Now, hey for the Romans!” 
 When he came up, they likewise shrunk back, and he walked through 
 them to Mr. Jenkins’s house. But a Romanist stood just within the 
 door, and endeavoured to hinder him from going in ; till one of the mob, 
 (aiming at him, but missing,) knocked down the Romanist. He then 
 went in, and God restrained the wild beasts, so that not one attempted 
 to follow him. 
 
 But many of the congregation were more roughly handled ; particu¬ 
 larly Mr. Jones, who was covered with dirt, and escaped with his life 
 almost by miracle. The main body of the mob then went to the house, 
 brought out all the seats and benches, tore up the floor, the door, the 
 frames of the windows, and whatever of wood work remained ; part of 
 which they carried off for their own use, and the rest they burnt in the 
 open street. 
 
 Finding there was no probability of their dispersing, Mr. Wesley sent 
 to Alderman Pembroke, who immediately desired Mr. Alderman Win- 
 ihrop, his nephew, to go down to him at Mr. Jenkins’; with whom 
 
THE REV. JOHN WESLEY. 85 
 
 they walked up the street, none giving him an unkind or disrespectful 
 word. 
 
 Monday 21.—He rode on to Bandon. From three in the afternoon till 
 past seven, the mob of Cork marched in grand procession, and then 
 burnt him in effigy near Dant’s Bridge. 
 
 While they were so busily employed, Mr. Haughton, one of the 
 preachers, took the opportunity of going down to Hammond’s Marsh. 
 He called at a friend’s house there ; where the good woman, in great 
 care, locked him in. But observing many people were met, he threw up 
 the sash, and preached to them out of the window. Many seemed 
 deeply affected, even of those who had been persecutors before; and 
 they all quietly retired to their several homes, before the mob was at lei¬ 
 sure to attend them. 
 
 Tuesday 22.—The mob and drummers were moving again, between 
 three and four in the morning. The same evening they came down to 
 the Marsh, but stood at a distance from Mr. Stockdale’s house, till the 
 drums beat, and the Mayor’s serjeant beckoned to them, on which they 
 drew up, and began the attack. The Mayor being sent for, came with 
 a party of soldiers, and said to the mob, “ Lads, once, twice, thrice, I 
 bid you go home. Now I have done.” He then went back, taking 
 the soldiers with him. On which the mob, pursuant to their instruc¬ 
 tions, went on and broke all the glass, and most of the window-frames 
 in pieces. 
 
 Wednesday, 23.—The mob was still patrolling the street, abusing 
 all that were called Methodists, and threatening to murder them, and 
 pull down their houses, if they did not leave this way. 
 
 Thursday, 24.—They again assaulted Mr. Stockdale’s house, broke 
 down the boards he had nailed up against the windows, destroyed what 
 little remained of the window-frames and shutters, and damaged a con¬ 
 siderable part of his goods. 
 
 Friday, 25.—One Roger O’Farrel fixed up an advertisement at the 
 public Exchange, that he was ready to head any mob, in order to pull 
 down any house that should dare to harbour a Swaddler. 
 
 At this time Mr. Wesley enjoyed peace at Bandon, notwithstanding 
 
 the unwearied labours, both public and private, of Dr.-to stir 
 
 up the people. But, on Saturday, many were under great apprehensions 
 of what was to be done in the evening. He began preaching in the 
 main street at the usual hour, but to more than twice the usual congre¬ 
 gation. After he had spoken about a quarter of an hour, a Clergyman, 
 who had planted himself near him, with a very large stick in his hand, 
 according to agreement, opened the scene. Indeed, his friends said, 
 “ He was in drink, or he would not have done it.” But before he had 
 uttered many words, two or three resolute women, by main strength, 
 pulled him into a house, and, after expostulating a little, sent him away 
 through the garden. But here he fell violently on her that conducted 
 him, not in anger, but love, (such as it was,) so that she was constrained 
 to repel force by force, and cuff him soundly, before he would let her go. 
 
 The next champion that appeared, was one Mr. M., a young gentle¬ 
 man of the town. He was attended by two others, with pistols in their 
 hands. But his triumph too was only short; for some of the people 
 quickly bore him away, though with much gentleness and civility. 
 
 The third came on with far greater fury; but he was encountered bv 
 For., JT. I2 r 
 
86 
 
 THE LIFE OF 
 
 a butcher of the town, (not one of the Society,) who used him as he 
 would an ox, bestowing one or two hearty*blows upon his head. This 
 cooled his courage, especially as none took his part. So Mr. Wesley 
 quietly finished his discourse. 
 
 Sunday, 27. At eight in the morning, he was favoured with such a 
 glorious shower as usually follows a storm After the church-service, 
 he began preaching again on, ‘ The Scripture hath concluded all under 
 sin. 1 In the evening, a large multitude flocked together ; such a con¬ 
 gregation was probably never before seen in Bandon; and the fear of 
 God was in the midst. A solemn awe seemed to run through the whole 
 multitude, while he enlarged on, ‘ God forbid that I should glory , save 
 in the cross of our Lord Jesus Christ P 
 
 In the midst of the above riots, he wrote the following hymn, which 
 is so excellent, and was so suitable to the time in which it was com¬ 
 posed, that, though it is probably known to the majority of my read¬ 
 ers, I cannot refrain from adorning this history with it; and more 
 particularly, as it will give an admirable view of the spirit in which he 
 bore this unjust and cruel treatment; as well as afford another instance 
 of his genius for poetry, though he chose to give the laurel to his 
 brother. 
 
 Ye simple souls, that stray 
 Far from the path of peace. 
 
 (That unfrequented way 
 To life and happiness,) 
 
 How long will ye your folly love, 
 
 And throng the downward road, 
 
 And hate the wisdom from above, 
 
 And mock the sons of God ? 
 
 Madness and misery 
 
 Ye count our life beneath ; 
 
 And nothing great can see, 
 
 Or glorious in our death: 
 
 As bom to suffer and to grieve, 
 
 Beneath your feet we lie, 
 
 And utterly contemn’d we live, 
 
 And unlamented die. 
 
 , Poor pensive sojourners, 
 
 O’erwhelm’d with griefs and woes: 
 
 Perplex’d with needless fears. 
 
 And pleasure’s mortal foes; 
 
 More irksome than a gaping tomb. 
 
 Our sight ye cannot bear, 
 
 Wrapt in the melancholy gloom 
 . Of fanciful despair. 
 
 So wretched and obscure, 
 
 The men whom ye despise : 
 
 So foolish, weak, and poor. 
 
 Above your scorn we rise; 
 
 Our conscience in the Holy Ghost 
 Can witness better things; 
 
 For He whose blood is all our boast. 
 
 Hath made us Priests and Kings. 
 
 Riches unsearchable, 
 
 In Jesu’s love we know; 
 
 And pleasures from the well 
 Of life our souls o’erflow. 
 
 From Him the Spirit we receive 
 Of wisdom, love, and power: 
 
 And always sorrowful we live. 
 
 Rejoicing evermore. 
 
THE REV. JOHN WESLEY. 
 
 ST 
 
 Angels our servants are, 
 
 And keep in all our ways, 
 
 And in their hands they bear 
 The sacred sons of grace : 
 
 Our guardians to that heavenly bliss, 
 
 They all our steps attend ; 
 
 And God himself our Father is, 
 
 And Jesus is our Friend. 
 
 With him we walk in white, 
 
 We in his image shine ; 
 
 Our robes are robes of light, 
 
 Our righteousness divine; 
 
 On all the grovelling kings of earth 
 With pity we look down, 
 
 And claim, in virtue of our birth, 
 
 A never-fading crown.* 
 
 Shortly after these riots in Cork, Butler went to Waterford, and raised 
 disturbances in that city. But happening to quarrel with some who were 
 as ready to shed blood as himself, he lost his right arm in the fray. 
 Being thus disabled, the wretch dragged on the remainder of his life in 
 unpitied misery. His fellow rioters at Cork were intimidated by the 
 soldiers in garrison, many of whom began now to attend the preaching. 
 At length peace was restored; and the next time Mr. Wesley visited 
 that city, he preached without disturbance. A large preaching house 
 was soon after built, in which the people quietly assembled. 
 
 There are few places, where religion has prospered more than in 
 Cork. 1 Being reviled for the name of Christ , the Spirit of glory and 
 of God has rested upon them And many have been the living and dying 
 witnesses of the power of true religion. The principal inhabitants have 
 been long convinced of the folly and wickedness of the authors and en- 
 couragers of those persecutions : And, on a late visit, the Mayor invited 
 Mr. Wesley to the Mansion-house, and seemed to consider his company 
 as an honour. 
 
 Several circuits were now formed. The preachers who came over 
 with Mr. Wesley, from time to time, visited the societies regularly, and 
 preached in new places, as the way was opened for them. Several 
 preachers were also raised up among the natives; men who, after they 
 had found acceptance with God themselves, and seen the deplorable 
 state of the people around them, had no rest till they declared the way 
 of salvation. Some of these had been Romanists, and for many years 
 depended for salvation on the pageantry and forms, used by men as 
 wicked as themselves. These were as flames of fire, when they found 
 the ‘ new and living way 1 of faith in Christ, and love to God and man. 
 They laboured and suffered, if by any means they might save souls from 
 death. 
 
 The late Mr. Thomas Walsh was an eminent instance of this kind. 
 His conversion was conspicuous ; his communion with God was deep 
 and solid, his learning considerable, and his labours and sufferings very 
 great. I doubt not, but a short extract from the Journal of this man of 
 Gpd will be acceptable to my Readers, especially as it clearly shows 
 what the preachers of that day had to encounter, in testifying the Gos¬ 
 pel of the grace of God. 
 
 * It has been denied, that Mr. John Wesley was the author of this hymn. I must still 
 think, that he was: I believe, I was not misinformed. There is, I think, also some internal 
 evidence. The hymn has the purity, strength, and sobriety of both the brothers; but it 
 seems to want the poetical vis animi of Charles. 
 
THE LIFE OF 
 
 SS 
 
 “ Thursday, January 4, 1750. With much weakness of body, I 
 preached this morning, and soon after set out for Roscrea. About a 
 mile from the town, I met a large company, armed with clubs. Seventy- 
 eight men were sworn upon the occasion. At the first sight of them, I 
 was a little daunted; but I prayed to the Lord for direction, and was 
 strengthened. They compelled me to alight, saying, they would bring 
 a Minister of the Church of England and a Romish Priest to talk with 
 me. I let them know I contended with no man concerning opinions, 
 nor preached against any particular church, but against sin and wicked¬ 
 ness in all. I said, supposing three persons among you, of different 
 denominations, (it may be a Churchman, a Quaker, and a Romanist,) 
 sitting down and drinking to excess, begin to dispute, each affirming 
 that his was the best religion; where is the religion of all these men ? 
 Surely they are without any, unless it be that of Belial. They are of 
 their father the devil, while his works they do : And if they live and die 
 in this condition, hell must be their eternal portion. This they could 
 not gainsay. 
 
 “ After some farther discourse on the design of my coming to preach 
 the Gospel to them, and appealing to themselves concerning the neces¬ 
 sity of it, their rage seemed a little abated. They then told me, they 
 would let me go, on condition that I would swear never more to come 
 to Roscrea. But when I resolutely refused this, they consulted on 
 rougher measures ; and, after much debate, were determined to put me 
 into a well, which they had prepared for that purpose. They hurried me 
 away into the town, where I was surrounded, as by so many human 
 wolves. They held a consultation again, and resolved either to make 
 me swear, that I would never more come thither, or else to put me into 
 the well. But I refused either to swear or promise. Some then cried 
 vehemently that I should go into the water, but others contradicted, and 
 as positively said I should not. 
 
 “After some time, the parish Minister came, who behaved well, and 
 desired I might be set at liberty. They consented, provided I would 
 go out of town immediately. From an inn, where they had confined me, 
 they brought me out into the street, and it being market-day, I began to 
 preach to the people. But seizing me by the coat, they hurried me before 
 them out of the town. At length I got on horseback, and, taking off my 
 hat, I prayed for them some considerable time. I then called upon them 
 in the name of God, for Christ’s sake, to repent; and told them, as to 
 myself, in the cause of God, I feared neither devils nor men ; that to do 
 their souls good, was my sole motive of coming among them ; and that, 
 if God permitted, they might put me into the well, or even stone me; 
 that be it how it would, I was content. 
 
 “ I came off from them at length in peace of conscience and serenity 
 of mind. From the first to the last, I was not the least disturbed, nor 
 felt anger or malice towards them. O God, it is Thou alone that hast 
 wrought this deliverance for me, in restraining the malice of men and 
 devils, not suffering them to hurt me, when they rose up against me! 
 Therefore, with angels and archangels, I laud and magnify thy holy 
 name, thy tender mercy and paternal affection towards me, O holy Fa¬ 
 ther, Son, and Holy Ghost!” 
 
 Mr. Walsh preached with great success in many parts of Ireland and 
 England. But his soul chiefly mourned over the poor ignorant people 
 
THE REV. JOHN WESLEY. 
 
 89 
 
 of that communion which he had renounced. For their sakes he often 
 preached in Irish, which he perfectly understood ; and many of them 
 were thereby turned to God. But, as one observes, his soul was too 
 large for his body. At the age of twenty-eight, he died an old man, 
 being worn out by his great and uninterrupted labours. 
 
 Mr. Walsh was the first who preached from the Pulpit in London. 
 Before that time, the preachers had addressed the congregation from 
 the reading-desk. When Mr. Walsh came, he walked up into the 
 pulpit, taking no notice of the custom. The solemnity of his manner, 
 and the mighty force of his preaching, awed the congregation in an 
 uncommon degree. From that time the preachers ascended the Lon¬ 
 don pulpits, no man forbidding them. 
 
 CHAPTER II. 
 
 MR. WESLEY’S LABOURS AND PROVIDENTIAL ESCAPES-HIS OPINION 
 
 OF THE MONTANISTS.-DEATH OF MR. JANE-HIS PRIVATE COR¬ 
 RESPONDENCE.-FALL OF WHEATLEY, AND RENEWED LABOURS OF 
 
 MR. C. WESLEY. 
 
 Mr. Wesley continued his labours without intermission. He gene¬ 
 rally preached three or four, and sometimes five, times in the day; and 
 often rode thirty or forty, sometimes fifty, miles. Thus did he labour 
 while he could ride on horseback; nor do we believe there could be an 
 instance found, during the space of forty years, wherein the severest 
 weather hindered him for one day! 
 
 Many were the “ hair-breadth escapes” which he experienced during 
 that time, and which he has noted in his Journals, with lively gratitude 
 to him who numbers the hairs of our head. In this year (1750) he 
 records a remarkable one. 
 
 “ I took horse,” says he, “ in Bristol for Wick, where I had appoint¬ 
 ed to preach at three in the afternoon. I was riding by the wall through 
 St. Nicholas’ gate, (my horse having been brought to the house where 
 I dined,) just as a cart turned short from St. Nicholas-street, and came 
 swiftly down the hill. There was just room to pass between the wheel 
 of it and the wall; but that space was taken up by the carman. I called 
 to him to go back, or I must ride over him. But the man, as if deaf, 
 walked straight forward. This obliged me to hold back my horse. In 
 the mean time the shaft of the cart came full against his shoulder with 
 such a shock, as beat him to the ground. He shot me forward over 
 his head, as an arrow out of a bow, where I lay, with my arms and legs, 
 I know not how, stretched out in a line, close to the wall. The wheel 
 ran by, close to my side, but only dirtied my clothes. I found no flutter 
 of spirit, but the same composure as if I had been sitting in my study. 
 When the carj was gone, I rose. Abundance of people gathered round, 
 till a gentleman desired me to step into his shop. After cleaning myself 
 a little, I took horse again, and was at Wick by'the time appointed. I 
 returned to Bristol, (where the report of my being killed had spread far 
 
90 
 
 THE LIFE OF 
 
 and wide,) time enough to praise God in the great congregation, and to 
 preach on, 4 Thou , Lord , shalt save both man and beast. 1 11 
 
 He now visited, with those that laboured with him, many parts of 
 Yorkshire, Lancashire, Derbyshire, and Cheshire, where he had never 
 been before. He also visited Plymouth and many other places in the 
 West; and in every place ‘ the work of God prospered. 1 Mr. Wesley 
 observes, 44 This is no cant word : It means, 4 the conversion of sinners 
 from sin to holiness.’ ” But still they were obliged, in many parts, to 
 carry their lives in their hands. Some instances of this have been rela¬ 
 ted already. I shall mention one more, in his own words. 
 
 “ After preaching at Oakhill, a village in Somersetshire, I rode on to 
 Shepton Mallet, but found the people all under a strange consternation. 
 A mob, they said, was hired, and made sufficiently drunk to do all man¬ 
 ner of mischief. I began preaching between four and five, and none 
 hindered or interrupted at ail. We had a blessed opportunity, and the 
 hearts of many were exceedingly comforted. I wondered what was 
 become of the mob. But we were quickly informed, they mistook the 
 place, imagining I should alight, (as I used to do,) at William Stone’s 
 house, and had summoned by drum all their forces together to meet me 
 at my coming. But Mr. Swindells, (one of the preachers,) innocently 
 carrying me to the other end of the town, they did not find their mistake 
 till I had done preaching. 
 
 44 However, they attended us from the preaching-house to William 
 Stone’s, throwing dirt, stones, and clods, in abundance; but they could 
 not hurt us, only Mr. Swindells had a little dirt on his coat, and I a few 
 specks on my hat. 
 
 44 After we had gone into the house, they began throwing large stones, 
 in order to break the door. But perceiving this would require some 
 time, they dropped that design for the present They then broke all 
 the tiles on the pent house over the door, and poured in a shower of 
 stones at the windows. One of their Captains, in his great zeal, had 
 followed us into the house, and was now shut in with us. He did not 
 like this, and would fain have got out, but it was not possible. So he 
 kept as close to me as he could, thinking himself safest when he was near 
 me. But staying a little behind, (when I went up two pair of stairs, 
 and stood close on one side, where we were a little sheltered,) a large 
 stone struck him on the forehead, and the blood spouted out like a 
 stream. He cried out, ‘ 0 Sir, are we to die to r night ? What must I 
 do ] What must I do V —I said, 4 Pray to God. He is able to deliver 
 you from all danger.’ He took my advice, and began praying, I be¬ 
 lieve, as he had scarce ever done before. 
 
 44 Mr. Swindells and I then went to prayer; after which I told him, 
 
 4 We must not stay here. We must go down immediately.’—He said, 
 
 4 Sir, we cannot stir, you see how the stones fly about.’—I walked 
 straight through the room, and down the stairs; and not a stone came 
 in, till we were at the bottom. The mob had just broke open the door, 
 when we came into the lower room ; and while they burst in at one door, 
 we walked out at the other. iS or did one man take any notice of us, 
 though we were within five yards of each other. 
 
 44 They filled the house at once, and proposed setting it on fire. But 
 one of them remembering that his own house was next, persuaded them 
 not to do it. Healing one of them cry out, 4 They are gone over the 
 
THE REV. JOHN WESLEY. 
 
 91 
 
 grounds,’ I thought the hint was good. So we went over the grounds 
 to the far end of the town, where one waited, and undertook to guide 
 us to Oakhill. 
 
 “ I was riding on in Shepton-lane, it being now quite dark, when he 
 cried out, ‘ Come down! come down from the bank!’ I did as I was 
 desired ; but the bank being high, and the side almost perpendicular, I 
 came down all at once, my horse and I tumbling one over another. But 
 we both rose unhurt. In less than an hour, we came to Oakhill, and 
 the next morning to Bristol.” 
 
 On his return from Ireland, he visited/Cornwall, and August 15,1750, 
 observes, “ By reflecting on an odd book, which I had read in this jour¬ 
 ney, ‘ The General Delusion of Christians with regard to Prophecy,’ I 
 was fully convinced of what I had long suspected ; 1 That the Monta- 
 nists, in the second and third centuries, were real Scriptural Christians : 
 And 2. That the grand reason why the miraculous gifts were so soon 
 withdrawn, was, not only that.faith and holiness were well nigh lost, but 
 that dry, formal, orthodox men began even then to ridicule whatever 
 gifts they had not themselves, and to decry them all, as either madness 
 or imposture.”* 
 
 On his return from Cornwall, he preached in the street at Shaftesbury; 
 but none made any noise, or spake one word, while he called ‘ the 
 wicked to forsake his way .’ When he was returned to the house where 
 he lodged, a constable came, and said, “ Sir, the Mayor discharges you 
 from preaching in this borough any more.” Mr. Wesley replied, “ While 
 King George gives me leave to preach, I shall not ask leave of the 
 Mayor of Shaftesbury.” 
 
 September 8, he came to London, and received the following account 
 of the death of one of the travelling preachers :—“ John Jane was never 
 well after walking from Epworth to Hainton, on an exceeding hot day, 
 which threw him into a fever. But he was in great peace and love, 
 even to those who greatly wanted love to him. He was some time at 
 Alice Shadforth’s house, with whom he daily talked of the things of 
 God, spent much time in private prayer, and joined likewise with her in 
 prayer several times in a day. On Friday, August 24, he sat in the 
 evening by the fireside; about six he fetched a deep sigh, and never 
 spoke more. He was alive till the same time on Saturday, when, with¬ 
 out any struggle or sign of pain, with a smile on his face, he passed 
 away. His last words were, ‘ I find the love of God in Christ Jesus.’ 
 
 “ All his clothes, linen and woollen, stockings, hat, and wig, are not 
 thought sufficient to answer his funeral expenses, which amount to one 
 pound, seventeen shillings, and three pence. All the money he had 
 was, one shilling and four pence.”—“ Enough,” adds Mr. Wesley, “ for 
 any unmarried Preacher of the Gospel to leave to his executors !”f— 
 
 * The Montanists were a sect of Christians, which sprung up about the year of Christ 
 171. They took their name from Montanus, a Phrygian by birth. They made no altera¬ 
 tion in the creed or articles of belief then commonly received. They were abstemious and 
 moral in their conduct. They maintained, that the miraculous gifts of the Holy Ghost were 
 not withdrawn from the faithful and pious; and that they had among themselves the gift 
 of prophecy, &,c. It is to be lamented, that, at this early period of Christianity, Christian, 
 principles and Christian practice, or morality, were too much separated; and that whoever 
 differed from the rulers of the church, were immediately branded with the name of heretics ; 
 their principles and practices were represented with little or no regard to truth; and all 
 manner of evil was spoken of them, to deter the people from going near them. 
 
 t Mr. Southey seems to think, that the crucifixion to the world, manifest in Mr. Jane, 
 arose from his devotedness to Mr. Wesley; and supposes St. Francis himself would have 
 
THE LIFE OF 
 
 $2 
 
 Mr. Wesley spent the remainder of the year, 1750, in London, Bristol, 
 and the neighbouring places ; and in preparing several books for the uso 
 of the children at Kingswood School. 
 
 Mr. Wesley had many correspondents; and it often surprised his 
 friends, that he could answer one fourth of the letters he received. But 
 by never losing any time, he was enabled to get through this duty also, 
 and could say with the Trojan hero, “ JYec me labor isle gravabit.” He 
 was often fatigued, but his labour never saddened him: He served a 
 good Master. 
 
 Writing to a friend on the subject of reproof, and of remedying things 
 that were amiss, he observes, “ Come on, now you have broke the ice, 
 and tell me the other half of your mind. I always blamed you for speak¬ 
 ing too little, not too much. When you spoke most freely, as at White¬ 
 haven, it was best for us both. 
 
 “ I did not always disbelieve, when I said nothing. But I would not 
 attempt a thing, till I could carry it. Tu quod scis , nescis , [to be as 
 though I knew not what I really know ,] is a useful rule, till I can re¬ 
 medy what I know. As you observe, many things are remedied already, 
 and many more will be. But you consider, I have none to second me. 
 They who should do it, start aside as a broken bow.” 
 
 The following abstract from a letter written to Mr. Wesley, by one who 
 loved and highly esteemed him, may show us, that he had some friends 
 who spake their minds freely, when they saw any thing which, in their 
 judgment, deserved censure or blame : “I love, I honour, I reverence 
 you,” says the writer, “ for your great worth, wisdom, and high office ; 
 yet I have not that fellowship with you, that I once had with T. S.—- 
 I have loved your company, loved your conversation, admired your wis¬ 
 dom, been greatly blessed under your discourses and exhortations ; and 
 yet we are two spirits ! I think you have the knowledge of all expe¬ 
 rience, but not the experience of all you know. You know, speaking 
 with limitation, the heights and depths, the beginning and end of true 
 religion. You know the fallen state of man, his inability to rise again ; 
 the freeness of redeeming love, and the mighty workings of the Holy 
 Ghost. You know the heaven and happiness of man is to feel a change 
 of nature, to enjoy deep communion with God, and to walk in love with 
 all around. All these things you know, partly by the information of 
 others, and partly from experience. But, I think, your experience is 
 buried in your extensive knowledge.* I think you feel not, abidingly, 
 a deep sense of your own spiritual weakness, the nearness of Christ to 
 save, nor a sweet communion with God, by the Holy Ghost. You have 
 the appearance of all Christian graces ; but they do not, I think, spring 
 from a deep experience, or change of nature. A good natural temper of 
 mind, with great abilities, will mimic grace ; but grace is more than out¬ 
 ward ; it brings the soul to a deep union with God and its fellow Chris¬ 
 tians. One outward proof, from which I think I judge aright, is the 
 want of sympathy in your discourses and conversation. Those who 
 attend to an inward work, more than to an outward, pass through many 
 
 been satisfied with such a disciple. We give him credit for a higher principle: He had 
 learned of the same Master. 
 
 * Never was a character more mistaken. I had the advantage which Mr. Briggs had not, 
 and I know that this great man was a little child among those he loved, and that he even 
 lay at their feet, and gladly learned of them, when he saw they had * the wisdom from 
 above.'* 
 
THE REV. JOHN WESLEY. 
 
 93 
 
 Weighty and grievous conflicts, from the stubbornness of their own na¬ 
 ture, or the subtilty of the devil, so that often they go on lamenting and 
 weeping, and yet trusting in God. When do you feelingly and with tears 
 address yourself unto such ?—That the cause, the only cause of my dis¬ 
 union with you may be in myself, I cannot but allow. My ignorance, 
 my weakness, my aptness to mistake, is great! My judgment is often 
 biassed by circumstances too immaterial to be the ground of determina¬ 
 tion ; and therefore often, yea mostly, rather than be in danger of judging 
 amiss, I remain in doubtful silence. 
 
 <£ W. Briggs.” 
 
 Mr. Wesley really felt all this, and sympathized with all those who 
 fought this £ good fight of faith. 1 But his duties were so great, so 
 public, so constant, that he could not let out his feelings as the Pastor 
 pf a separate congregation might. 
 
 January 30, 1751.—Mr. Wesley, at the pressing request of Dr. 
 Isham, then Rector of Lincoln College, set out early in the morning to 
 vote for a Member of Parliament. It was a severe frost, the wind north¬ 
 west, full in his face, and the roads so slippery, that the horses could 
 scarcely keep their feet. Nevertheless, about seven in the evening, he, 
 and those with him, (for he seldom travelled alone,) came safe to Oxford. 
 A congregation was waiting for him, whom he immediately addressed 
 in those awful words, 4 fVIiat is a man profited , if he shall gain the 
 whole world and lose his own sold V —The next day he went to the 
 schools, where the Convocation met. ££ But,” says he, “ I did not find 
 that decency and order which I expected. The gentleman for whom I 
 voted was not elected; yet I did not repent of my coming: I owe much 
 more than this to that generous, friendly man, who now rests from his 
 labours.” Mr. Wesley means Dr. Morley, who so generously assisted 
 him with his interest when he was elected Fellow of Lincoln College. 
 
 It does not appear, that Mr. Charles Wesley kept a regular Journal, 
 from the year 1749. His Journal fails with the constancy of his itine¬ 
 rant labours. Sensible and pious readers will easily account for this. 
 It seems, he considered it a conscientious duty to record those ardu¬ 
 ous exertions, with the dangers and gracious deliverances that accom¬ 
 panied them. It did not appear to him necessary to record the common 
 routine of duty, however important to himself. Those who knew him 
 do not need to be told, that he was deeply imbued with a modest and 
 retired spirit: Not that kind of modesty which is the offspring of fear 
 or self-seeking, but that which, in the most fearless efforts for truth, 
 revolts from every kind of ostentation. He had deep self-knowledge, 
 and even an undue love of retirement, arising, I believe, from a natural 
 melancholy, which only divine grace could counteract. He became, at 
 this period, a domestic man, and was soon the father of a family. There 
 was no provision, at that time, for a family itinerating; his labours, 
 therefore, in that line, were, from this time, occasional, and seldom con¬ 
 tinued long, when necessity or plain duty did not call for them. Those 
 occasional labours he has recorded ; but he was too well aware of what 
 the satirist has said, concerning the “ importance of a man to himself,” 
 either to trouble or amuse the world with an account of common occur¬ 
 rences, however interesting. He kept a Diary during his life, of daily 
 events, written in shorthand, which he showed to me ; and bv which he 
 Tor,. IL 13 
 
n 
 
 THE LIFE OF 
 
 could review his mercies, and excite his spirit to thankfulness, but with¬ 
 out any thought of its ever meeting the public eye, and which therefore 
 has, very properly I think, been withheld from it. I shall proceed to 
 give the remains of his labours, as an Itinerant, which will not be found 
 uninteresting. 
 
 The marriage of Mr. C. Wesley does not appear to have long inter¬ 
 rupted his labours. April 29, about three weeks after he was married, 
 lie wrote thus to his brother : “ I hope this will find you prospering in 
 Ireland. I left Garth yesterday se’nnight. Mr. Gwynne, with Sally 
 and Betty, accompanied me to Abergavenny. There I left them on 
 Saturday morning, and got hither, (Bristol,) by one o’clock. Overriding 
 occasioned a fever.—I was too eager for the work, and therefore believe, 
 God checked me by that short sickness. Till Wednesday evening at 
 Weaver’s Hall, my strength and understanding did not return ; but from 
 that time, the Lord has been with us of a truth. More zeal, more life, 
 more power, I have not felt for some years, (I wish my mentioning this 
 may not lessen it,) so that hitherto marriage has been no hinderance. 
 You will hardly believe it sits so light upon me. Some farther proof I 
 had of my heart on Saturday last, when the fever threatened most. I 
 did not find, so far I can say, any unwillingness to die, on account of 
 any I should leave behind ; neither did death appear less desirable than 
 formerly—which I own gave me great pleasure, and made me shed tears 
 of joy. I almost believe, nothing shall hurt me ; that the world, the 
 flesh, and the devil, shall keep their distance ; or, by assaulting, leave 
 me more than conqueror. On Thursday, I propose setting out for Lon¬ 
 don, by Oxford, with T. Maxfield. If they will give me a year of grace, 
 I shall wonder and thank you.* I hope you came time enough to save 
 J. Cownly,j* &c. Set your time for returning; when abouts , at least, j 
 W T ill you meet me at Ludlow 1 It is a thousand pities you should not 
 be here, when the library makes its first appearance. The Lord cut 
 short your work and his, and make a few weeks go as far as many 
 months! What say you to T. Maxfield and me taking a journey, when you 
 return, through all the Societies, Northern and Western, and settling 
 correspondences with the Stewards, alias Booksellers ? My kindest 
 love to Mr. Lunell, Mr. Lloyd, Mr. Fowks, Mr. Gibbons, and all friends 
 at Cork and Dublin. We make mention of you in all our prayers ; be 
 not unmindful of us. The Lord preserve us all to his day.” 
 
 February 8, 1750. He observes, there was an earthquake in Lon¬ 
 don. This place he reached on the 1st of March; and, on the 8th, 
 wrote thus to his brother: “ This morning, a quarter after five, we had 
 another shock of an earthquake, far more violent than that of February 
 the 9th. I was just repeating my text, when it shook the Foundery so 
 violently, that we all expected it to fall on our heads. A great cry followed 
 from the women and children. I immediately cried out, ‘ Therefore we 
 ivill not fear , though the earth be moved, and the hills be carried into 
 the midst of the sea : For the Lord of hosts is with us ; the God of Jacob 
 
 * He alludes to that law of Moses, which ordered, that a man newly married should not 
 go out to war for one year. 
 
 f His fear for that good man was, that he would melt in the sun-shine of Cork, which, 
 after the persecution was over, his brother used to call the Capua of the Preachers; allu¬ 
 ding to Hannibal’s army at that place. The people of Cork thought, they never could suf¬ 
 ficiently show their ldve to the Preachers who had suffered with them, and for them, in fhaT 
 fiery trial. 
 
 i In this familiar way, approaching to carelessness, he often wrote to his brother, 
 
ISE BEV* JOHN WESLEY: 
 
 95 
 
 is our refuge V He filled my heart with faith, and my mouth with words, 
 shaking their souls as well as their bodies. The earth moved west¬ 
 ward, then east, then westward again, through all London and Westmin¬ 
 ster. It was a strong and jarring motion, attended with a rumbling 
 noise like that of thunder. Many houses were much shaken, and some 
 chimneys thrown down, but without any farther hurt.” 
 
 March 10.—He expounded the 24th chapter of Isaiah; a chapter, 
 he tells us, which he had not taken much notice of, till this awful provi¬ 
 dence explained it.—April 4, he says, “ Fear filled our chapel, occa¬ 
 sioned by a prophecy of the return of the earthquake this night. X 
 preached my written sermon on the subject, with great effect, and gave 
 out several suitable hymns. It was a glorious night for the disciples of 
 Jesus.— April 5. I rose at four o’clock, after a night of sound sleep, 
 while my neighbours watched. I sent an account to M. G. $s follows : 
 4 The late earthquake has found me work. Yesterday I saw the West¬ 
 minster end of the town full of coaches, and crowds flying out of the 
 reach of Divine Justice, with astonishing precipitation. Their panic 
 was caused by a poor madman’s prophecy. Last night they were all 
 to be swallowed up! The vulgar were in almost as great consternation 
 as their betters. Most of them watched all night; multitudes in the 
 fields and open places; several in their coaches : many removed their 
 goods. London looked like a sacked city. A Lady, just stepping into 
 her coach to escape, dropped down dead. Many came all night knock¬ 
 ing at the Foundery door, and begging admittance for God’s sake.”—- 
 These, however, were not Methodists, but others, who, under the gene¬ 
 ral apprehension of danger, thought there was more safety under the 
 roof of religious persons than elsewhere : A plain proof, that those who 
 neglect religion, and perhaps despise the professors of it, while in health 
 and free from apparent danger, yet when great calamities approach them, 
 clearly discover that they think the state of religious persons better than 
 their own.—Mr. C. W'esley’s account of the great confusion in London, 
 on the 4th of April, is confirmed by a letter of Mr. W. Briggs, to Mr. 
 John Wesley, dated on the 5th of the same month, in which he says, 
 48 This great city has~been, for some days past, under terrible apprehen¬ 
 sions of another earthquake. Yesterday thousands fled out of town, it 
 having been confidently asserted by a dragoon, that he had a revelation, 
 that great part of London, and Westminster especially, would be de¬ 
 stroyed by an earthquake the 4th instant, between twelve and one at 
 night. The whole city was under direful apprehensions. Places of wor¬ 
 ship were crowded with frightened sinners, especially our two chapels, and 
 the Tabernacle, where Mr. Whitefield preached. Several of the Classes 
 came to their leaders, and desired, that they would spend the night with 
 them in prayer; which was done, and God gave them a blessing. Indeed 
 all around was awful! Being not at all convinced of the prophet’s mis¬ 
 sion, and having no call from any of my brethren, I went to bed at my 
 usual time, believing I was safe in the hands of Christ; and likewise, 
 that by doing so, I should be the more ready to rise to the preaching in 
 the morning—which we both did ; praised be our kind Protector!”—In 
 a postscript he adds, 44 Though crowds left the town on Wednesday 
 night, yet crowds were left behind ; multitudes of whom, for fear of being 
 suddenly overwhelmed, left their houses, and repaired to the fields, and 
 open places in the citv. Tower-hill, Moorfields, but, above all, Hyde'- 
 
96 
 
 THE LITE OF 
 
 Park, were filled, best part of the night, with men, women, and children, 
 lamenting. Some, with stronger imaginations than others, mostly wo¬ 
 men, ran crying in the streets, ‘ An earthquake! an earthquake!’ Such 
 a distress, perhaps, is not recorded to have happened before in this care¬ 
 less city. Mr. Whitefield preached at midnight in Hyde-Park. Surely 
 God will visit this city : it will be a time of mercy to some. 0 may I 
 be found watching!” 
 
 June 22.—“ I met,” says Mr. C. Wesley, “ a daughter of my worthy 
 old friend Mr. Erskine, at the Foundery: she was deeply wounded by 
 the sword of the. Spirit: confessed she had turned many to Deism, and 
 feared there could be no mercy for her.—July 18. I had the satisfaction 
 of bringing back to Mr. Erskine his formerly disobedient daughter. She 
 fell at his feet: it was a moving interview—all wept—our Heavenly 
 Father heard our prayers.” 
 
 December 2.—Being in Wales, he observes, “ I encouraged a poor 
 girl to seek a cure from him who hath wounded her. She has the out¬ 
 ward mark too ; being daily threatened to be turned out of doors by her 
 master, a great swearer and strict churchman, a constant communicant 
 and a habitual drunkard.” 
 
 At this time, James W T heatley, having fallen from God, brought much 
 scandal on the people with whom he was connected. Mr. Wesley, in 
 conjunction with his brother, searched out the truth of the complaints, 
 and first suspended, and afterwards expelled the guilty person. Wheat- 
 ley had said, when charged, that others were as guilty as he had been; 
 a very natural supposition for such a man. This assertion put the bro¬ 
 thers upon a resolution strictly to examine into the religious and moral 
 character of every preacher in the Connexion; “ and the office,” says 
 Mr. Charles Wesley, “ fell upon me.” He was, under such circum¬ 
 stances, well fitted to search out the evil. It has been said, but not by a 
 friend, that the two brothers were totally dissimilar—that one believed 
 all things, and the other believed nothing . Both parts of the assertion 
 are untrue. Both were upright men, but Mr. John Wesley had emi¬ 
 nently 4 the love that hopeth all things .’ He had also a high and 
 piercing sense of his situation and responsibility. In his rules of dis¬ 
 cipline, he exhorts every preacher to “ beware how they believed evil of 
 any man. Unless it be proved,” says he “ take heed how you credit it. 
 Your word especially would eat as doth a canker.” His brother did not 
 sufficiently feel this, neither did he occupy such high ground. We shall 
 see in the course of these Memoirs, how much he was hindered in his 
 usefulness by a deficiency in this temper so absolutely necessary for 
 such a situation. 
 
 Mr. Charles Wesley being clothed with his new office, set out the 
 next morning, June 29, to visit the societies in the midland and northern 
 counties, as far as Newcastle ; in which journey Mrs. Wesley accom¬ 
 panied him : But even Dr. Whitehead adds, 44 I do not find, however, 
 in the whole of his Journal, the least accusation of a nature similar to 
 that of Wheatley, against any preacher in the Connexion.” In this 
 journey he was a great blessing to the people wherever he came; many 
 were added to the societies, and the old members were quickened in 
 their zeal and diligence, to 4 work out their own salvation with fear and 
 trembling .* 
 
 July 21.—He observes, 44 I rode to Birstal, (near Leeds,) where 
 
THE REV. JOHN WESLEY. 
 
 97 
 
 John Nelson comforted our hearts with his account of the success of 
 the Gospel in every place where he has been preaching, except in Scot¬ 
 land. There he has been beating the air for three weeks, and spending 
 his strength in vain. Twice a day he preached at Musselborough to 
 some thousands of mere hearers, without one soul being converted. I 
 preached at one, to a different kind of people. Such a sight have I not 
 seen for many months. They filled the valley and side of the hill as 
 grasshoppers for multitude; yet my voice reached the most distant— 
 God sent the word home to many hearts.”—July 25 He was taken ill 
 of a fever ; and, on the 28th, his fever increasing, he says, “ I judged it 
 incumbent on me, to leave my thoughts concerning the work and the 
 instruments, and began dictating the following letter.”—Unfortunately 
 the letter was not transcribed into the Journal,—a blank space was left 
 for it: I apprehend it is not now to be found anywhere. 
 
 August 12.—Being at Newcastle, he desired W. Shent, who was with 
 him, to go to Musselborough. Before he set out, he gave Mr. C. Wes¬ 
 ley the following account of a remarkable trial they lately had at Leeds. 
 —“ At Whitecoat Hill, three miles from Leeds, a few weeks since, as 
 our brother Maskew was preaching, a mob arose, broke the windows 
 and doors, and struck the constable, Joseph Hawley, one of the Society. 
 On this we indicted them for an assault; but the ringleader of the mob, 
 John Hellingworth, indicted our brother the constable, and got persons 
 to swear the constable struck him. The Grand Jury threw out our 
 indictment, and found theirs against us, so we stood trial with them, on 
 Monday, July 15, 1751. The Recorder, Richard Wilson, Esq., gave it 
 in our favour, with the rest of the court. But the foreman of the jury, 
 Matthew Priestley, with two others, Richard Cloudsly and Jabez Bun- 
 nel, would not agree with the rest, being our avowed enemies. The 
 foreman was Mr. Murgatroyd’s great friend and champion against the 
 Methodists. However, the Recorder gave strict orders to a guard of 
 constables, to watch the jury, that they should have neither meat, drink, 
 candles, nor tobacco, till they were agreed in their verdict. They were 
 kept prisoners all that night and the next day till five in the afternoon, when 
 one of the jury said, ‘ he would die before he would give it against us. 5 
 Then he spake closely to the foreman concerning his prejudice against 
 the Methodists, till at last he condescended to refer it to one man. Him 
 the other charged to speak as he would answer it to God in the day of 
 judgment. The man turned pale, trembled, and desired that another 
 might decide it. Another, John Hardwick, being called upon, imme¬ 
 diately decided it in favour of the Methodists. After the trial, Sir Henry 
 Ibison, one of the Justices, called one of our brethren to him, and said, 
 
 6 You see, God never forsakes a righteous man; take care you never 
 forsake him.’ ” 
 
THE LIFE OF 
 
 9t> 
 
 CHAPTER III. 
 
 EXTRAORDINARY EVENT PRECEDING MR. WESLEY’S MARRIAGE-VERSES 
 
 ON THAT OCCASION — HIS MARRIAGE-RENEWED ENGAGEMENT BE¬ 
 TWEEN HIM AND HIS BROTHER-MR. WESLEY’S PRIVATE CORRES¬ 
 
 PONDENCE. 
 
 Mr. Wesley had hitherto preferred a single life, because, as he him¬ 
 self observes, he believed he could be more useful in a single than in a 
 married state ; “ and I praise God,” says he, “ who enabled me so to 
 do.” He now as fully believed, that, in his present circumstances, he 
 might be more useful in a married state : into which, upon this clear 
 conviction, and by the advice of his friends, he entered some time after. 
 
 Some years previous to this step, he had published a small tract 
 entitled, Thoughts on a Single Life. He therein advised all unmar¬ 
 ried persons, who were able to receive it, to follow the counsel of our 
 Lord and St. Paul, and ‘ remain single for the kingdom of heaven’s sake.’ 
 But, in the same tract, he pronounces, after St. Paul, the ‘ forbidding to 
 marry , to he a doctrine of devils ,’ and declares, “ it cannot be doubted 
 but a man may be as holy in a married as in a single state.” Nor did 
 he ever suppose, that this precept was designed of God for the many. 
 Several years after his marriage, he mentions in his Journal his again 
 reading over that tract, and observes, “ I am of the same mind still; and 
 I must be so, till I give up my Bible.” 
 
 I should not have said so much on the present occasion, if it was not 
 for the many fleers that have been cast at Mr. Wesley on this account. 
 The best excuse that can be made for those gentlemen who have indul¬ 
 ged their wit on this subject, is, that they knew nothing of the matter ; 
 that they had never seriously considered those passages of the Bible 
 alluded to, nor ever read over what Mr. Wesley has said upon them. It 
 was quite enough for them to hear, that he had recommended celibacy, 
 and had afterwards married , which all candid men, who believe the 
 Scriptures, must be sensible, involves neither blame nor contradiction. 
 
 Dr. Whitehead has prefaced his account of this event by stating— 
 44 That Mr. Wesley, a year or more before this period, had formed a 
 resolution to marry ; but the affair coming to the knowledge of Mr. C. 
 Wesley, before the marriage took place, he found means to prevent it, 
 for reasons which appeared to him of sufficient importance. Mr. John 
 Wesley, however, thought otherwise ; and this was the first breach of 
 that union and harmony, which had subsisted between the two brothers 
 without interruption, for more than twenty years.”—As I know more of 
 the case alluded to than Dr. W r hitehead did, 1 must state it a little more 
 at large. The person on whom Mr. Wesley ; s affections were placed, 
 was in every respect worthy of them. From documents now before me, 
 I am enabled to give a short account of this very interesting attachment, 
 and of its failure, so very painful to Mr. Wesley. 
 
 Miss Grace Norman, of Newcastle-upon-Tyne, was married, at a 
 very early age, to Mr. Alexander Murray, of a respectable family in 
 Scotland. He was then In the seafaring line, in which he continued till 
 
TilE REV. JOHN WESLEY. 
 
 99 
 
 his death. He was an affectionate husband, and his kind attentions 
 were repaid by the affectionate attachment of his wife ; but they were 
 both, at that time, totally insensible to the happiness of religion, Mrs. 
 Murray having departed from the God of her early youth. After some 
 time, she was awakened by the powerful preaching of that day, and 
 immediately began to fulfil her baptismal vow. She renounced the 
 pomps and vanities of this wicked world, in which they had both delight¬ 
 ed, and became the devoted servant of the Lord that bought her.* This 
 change gave her husband great pain, and for some time she suffered a 
 degree of real persecution from him. He even threatened to confine 
 her in a madhouse. Her gentle and affectionate behaviour in some 
 measure overcame this evil; but his death at sea, which happened not 
 long after, almost overwhelmed her. She was, however, strengthened 
 by divine grace to submit to this afflictive bereavement, and it was sancti¬ 
 fied, in a remarkable manner, to her furtherance and growth in grace . 
 
 After the death of her husband, Mrs. Murray returned to Newcastle;, 
 and when Mr. Wesley formed a family, connected with his chapel in 
 that town, he appointed her to be the housekeeper. Mr. Wesley had 
 three houses which he accounted his own , one at London, another at 
 Bristol, and a third at Newcastle; to all others, he had only the power 
 to appoint the preachers. These houses might be called Religious 
 Houses; the housekeepers were persons eminent for piety. The Itine- 
 ^nt Preachers in the Western, Northern and Middle Counties occa¬ 
 sionally visited these establishments, and rested for a short space from 
 their great labour. 
 
 Mrs. Murray had now full employment in that way in which she 
 delighted. In the town and in the country societies, her labours of love, 
 especially among the females, were remarkably owned of the Lord and 
 highly edifying. Mr. Wesley then enlarged her sphere, and she tra¬ 
 velled through the Northern counties to meet and regulate the female 
 classes. She then, under his direction, visited Ireland, where she 
 abounded in the same work of faith and love, for several months ; and 
 though she never attempted to preach, her gifts were much honoured, 
 and her ‘ name as ointment poured forth .’ She returned by Bristol, and 
 visited the societies in the Southern and Eastern counties, and rested 
 again at Newcastle. 
 
 Mr. Wesley, who knew all her proceedings and greatly esteemed her 
 labours, thought he had found a help meet for him. But while he indul¬ 
 ged these pleasing prospects, in which he was encouraged by his highly- 
 valued friend, the Vicar of Shorehum, and others, they were dashed 
 to pieces by the intelligence of Mrs. Murray’s marriage, on the third 
 day of October, 1749, at Newcastle, to Mr. John Bennet, one of the 
 Itinerant Preachers, in the presence of M*r. 0. Wesley and Mr. White- 
 field ! 
 
 A son, the fruit of this marriage, and who became a Dissenting Mi¬ 
 nister, published a short Memoir of his pious mother, after her death; 
 in which he informs his readers, that his father when on a visit to the 
 house at Newcastle, was seized with a violent fever ; and that, when all 
 his friends despaired of his life, he was, as he always declared, given 
 back to them in answer to the prayers of Mrs. Murray. From that period 
 he thought, as his son informs us, that “ she was given to him for a 
 * .See her Letter to Mr. Charles Wesley, vol. i, p.303, 
 
100 
 
 THE LIFE OF 
 
 wife, although he did not declare this for a long time after.” I cannot 
 at this distance of time fully state the causes of this strange interference, 
 especially as, contrary to his usual freedom, I do not remember ever 
 to have heard Mr. Wesley mention the event. The high character of 
 those concerned, forbids the imputation of any corrupt motive. 
 
 The disappointment was a most severe one to Mr. Wesley, and per¬ 
 haps the forgiveness and love which he manifested on that occasion, 
 was the highest proof of the power of the religion he possessed that he 
 was ever called to exercise towards man. He continued to employ 
 Mr. Bennet as before, and behaved to him with his usual kindness: 
 That gentleman, however, became still more intimate with Mr. White- 
 field, adopted his sentiments, and at length publicly separated from Mr. 
 Wesley at Bolton, in Lancashire, on April 3d, 1752. He afterwards 
 settled, as a Dissenting Minister, at Warbutton, in Cheshire, where he 
 died on the 24th of May, 1759. 
 
 There is now lying before me a copy of verses by Mr. Wesley, never 
 yet published, which will fully warrant all I have said concerning this 
 painful event. He seems to have written to ease his bleeding heart. 
 The public life which his high calling obliged him to adopt, caused him 
 generally to restrain the feelings of one of the kindest hearts that ever 
 man was blest with. But in these verses we see that warm and tender 
 nature breathe itself forth without restraint, except from submission to 
 God; a point of religion which he ever inculcated as the highest fruit 
 of grace. 
 
 REFLECTIONS UPON PAST PROVIDENCES. 
 
 OCTOBER, 1749. 
 
 O Lord, I bow my sinful head ! 
 
 Righteous are all thy ways with man; 
 
 Yet suffer me with Thee to plead, 
 
 With lowly rev’rence to complain; 
 
 With deep unutter’d grief to groan, 
 
 “ O what is this that thou hast done!” 
 
 Oft, as through giddy youth I roved, 
 
 And danced along the flow’rv way, 
 
 By chance or thoughtless passion moved, 
 
 An easy, unresisting prey 
 I fell, while love’s envenom’d dart 
 Thrill’d through my nerves, and tore my heart. 
 
 At length, by sad experience taught, 
 
 Firm I shook off the abject yoke ; 
 
 Abhorr’d his sweetly-pois’nous draught, 
 
 Through all his wily fetters broke; 
 
 Fix’d my desires on things above, 
 
 And languish’d for celestial love ! 
 
 Borne on the wings of sacred hope, 
 
 Long had I soar’d and spurn’d the ground 
 When, panting for the mountain-top, 
 
 My soul a kindred spirit found; 
 
 By Heaven entrusted to my care, 
 
 The daughter of my faith and prayer. 
 
 In early dawn of life, serene, 
 
 Mild, sweet, and tender was her mood f 
 Her pleasing form spoke all within 
 Soft and compassionately good; 
 
 List’ning to every wretch’s care, 
 
 Mingling with each her friendly tear. 
 
THE REV. JOHN WESLEY, 
 
 101 
 
 In dawn of life, to feed the poor, 
 
 Glad she her little all bestow’d ; 
 
 Wise to lay up a better store, 
 
 And hast’ning to be rich in God ; 
 
 God whom she sought with early care, 
 
 With reverence, and with lowly fear. 
 
 Ere twice four years pass’d o’er her head, 
 Her infant mind with love he fill’d; 
 
 His gracious, glorious name reveal’d, 
 
 And sweetly forced her heart to yield; 
 
 She groan’d t’ ascend Heaven’s high abode. 
 To die into the arms of God ! 
 
 Yet, warm with youth and beauty’s pride, 
 Soon was her heedless soul betray’d; 
 
 From heaven her footsteps turn’d aside, 
 
 O’er pleasure’s flow’ry plain she stray’d, 
 
 Fondly the toys of earth she sought, 
 
 And God was not in all her thought. 
 
 Not long—a messenger she saw, 
 
 Sent forth glad tidings to proclaim : 
 
 She heard, with joy and wond’ring awe, 
 
 His cry, “ Sinners, behold the Lamb !” 
 
 His eye her inmost nature shook, 
 
 His word her heart in pieces broke. 
 
 Her bosom heaved with lab’ring sighs. 
 
 And groan’d th’ unutterable prayer; 
 
 As rivers, from her streaming eyes, 
 
 Fast flow’d the never-ceasing tear, 
 
 Till Jesus spake—“ Thy mourning’s o’er, 
 Believe, rejoice, and weep no more !” 
 
 She heard ;—pure love her soul o’erflow’d; 
 
 Sorrow and sighing fled away; 
 
 With sacred zeal her spirit glow’d, 
 
 Panting His every word t’ obey; 
 
 Her faith by plenteous fruit she show’d, 
 
 And all her works were wrought in God. 
 
 Nor works alone her faith approved; 
 
 Soon in affliction’s furnace tried 
 By him, whom next to Heaven she lov’d, 
 
 As silver seven times purified, 
 
 Shone midst the flames her constant mind, 
 Emerged, and left the dross behind. 
 
 When death, in freshest strength of years, 
 
 Her much-loved friend torn from her breast, 
 Awhile she poured her plaints and tears, 
 
 But, quickly turning to her rest, 
 
 “ Thy will be done !” she meekly cried, 
 
 “ Suffice, for me the Saviour died !” 
 
 When first I view’d, with fix’d regard, 
 
 Her artless tears in silence flow, 
 
 “ For thee are better things prepar’d,” 
 
 I said, “ Go forth, with Jesus go! 
 
 My Master’s peace be on thy soul, 
 
 Till perfect love shall mal^e thee whole!” 
 
 1 saw her run, with winged speed, 
 
 In works of faith and lab’ring love; 
 
 I saw her glorious toil succeed, 
 
 And showers of blessings from above. 
 Crowning her warm effectual prayer, 
 
 And glorified my God in her. 
 
 Yet while to all her tender mind 
 In streams of pure affection flow’d, 
 
 14 
 
 Vol. II. 
 
THE LIFE OF 
 
 To one by ties peculiar join’d, 
 
 One, only less beloved than God, 
 
 “ Myself,” she said, “ my soul I owe,— 
 
 “ My guardian angel here below!” 
 
 From heaven the grateful ardour came, 
 Pure from the dross of low desire; 
 Well-pleased I mark’d the guiltless flame, 
 Nor dared to damp the sacred fire, 
 Heaven’s choicest gift on man bestow’d, 
 Strength’ning our hearts and hands in God. 
 
 ’Twas now 1 bow’d my aching head, 
 
 While sickness shook the house of clay. 
 Duteous she ran with humble speed, 
 
 Love’s tend’rest offices to pay, 
 
 To ease my pain, to soothe my care, 
 
 T’ uphold my feeble hands in prayer. 
 
 Amaz’d, I cried, “ Surely for me 
 
 A help prepared of Heaven thou art! 
 Thankful, I take the gift from Thee, 
 
 O Lord ! and nought on earth shall part 
 The souls that thou hast join’d above, 
 
 In lasting bonds oLsacred love.” 
 
 Abash’d she spoke, “ O what is this? 
 
 Far above all my boldest hope ! 
 
 Can God, beyond my utmost wish, 
 
 Thus lift his worthless handmaid up r 
 This only could my soul desire! 
 
 This only had I dared require!” 
 
 From that glad hour, with growing love, ! 
 
 Heaven’s latest, dearest gift I view’d ; 
 While, pleased each moment to improve, 
 We urged our way with strength renew’d-. 
 Our one desire, our common aim, 
 
 T’ extol our gracious Master’s name. 
 
 Companions now in weal and wo, 
 
 No power on earth could us divide; 
 
 Nor Summer’s heat nor Winter’s snow 
 Could tear my partner from my side f 
 Nor toil, nor weariness, nor pain, 
 
 Nor horrors of the angry main. 
 
 Oft, (though as yet the nuptial tie 
 Was not,) clasping her hand in mine, 
 
 “ What force,” she said, “ beneath the sky* 
 Can now our well-knit souls disjoin ? 
 With thee I’d go to India’s coast. 
 
 To worlds in distant oceans lost!” 
 
 Such was the friend than life more dear. 
 
 Whom in one luckless baleful hour* 
 
 (For ever mention’d with a tear!) 
 
 The tempter’s unresisted power 
 (O the unutterable smart!) 
 
 Tore from my inly-bleeding heart! 
 
 Unsearchable Thy judgments are, 
 
 O Lord! a bottomless abyss! 
 
 Yet sure thy love, thy guardian care, 
 
 O’er all thy works extended is! 
 
 O why didst Thou the blessing send ? 
 
 Or why jhus snatch away my friend ? 
 
 What Thou hast done, I know not now 
 Suffice, I shall hereafter know ! 
 
 Beneath thy chast’ning hand I bow; 
 
 That still I live to Thee I owe. 
 
 O teach thy deeply-humbled son, 
 
 Fattier! to say* “ Thy will be done !' 
 
THE REV. JOHN WESLEY. 
 
 103 
 
 Teach me, from every pleasing snare 
 To keep the issues of my heart; 
 
 Be Thou my Love, my Joy, my Fear! 
 
 Thou my eternal portion art! 
 
 Be Thou my never failing Friend, 
 
 And love, O love me to the end ! 
 
 In the year 1788, the son of Mr. Bennet, already mentioned, offici¬ 
 ated at a chapel on the Pavement in Moorfields, and his mother came 
 to London in that year on a visit to him. Mr. Thomas Olivers, having 
 seen her, mentioned the circumstance to Mr. Wesley when I was with 
 him, and intimated, that Mrs. Bennet wished to see him. Mr. Wesley, 
 with evident feeling, resolved to visit her: and the next morning, he 
 took me with him to Colebrooke-row, where her son then resided. The 
 meeting was affecting ; but Mr. Wesley preserved more than his usual 
 self-possession. It was easy to see, notwithstanding the many years 
 which had intervened, that both in sweetness of spirit, and in person 
 and manners, she was a fit subject for the tender regrets expressed in 
 those verses which I have presented to the reader. The interview did 
 not continue long, and I do not remember that I ever heard Mr. Wesley 
 mention her name afterwards. 
 
 Some years after the death of her husband, Mrs. Bennet removed to 
 Chapel-en-le-Frith, where she again joined the Methodist Society, and, 
 according to her first faith and practice, she abounded in those works of 
 piety and mercy, which distinguished her early days. She lived twelve 
 years after the death of Mr. Wesley, and entered into the joy of her 
 Lord, February the 23d, 1803, in the eighty-fifth year of her age. 
 
 Dr. WTiitehead, speaking of Mr. Wesley’s marriage, says that “ he 
 seems to have considered St. Paul’s advice to the church at Corinth, as 
 a standing rule to Christians in all circumstances;” and adds, “it is 
 really wonderful how he could fall into such an error.” But Mr. Wesley 
 did not fall into it; the wonder is, that the Doctor should assert that he 
 did. Mr. Wesley wrote the tract on that subject, chiefly from our Lord’s 
 words, (Matt, xix,) which were spoken at a time when the infant church 
 was not in such circumstances as the Apostle’s words imply. Mr. 
 Southey’s account is much more correct and candid: He observes, 
 “ Mr. Wesley did not suppose that such a precept could have been 
 intended for the manyand that “ he assented fully to the sentence of 
 the Apostle who pronounced the forbidding to marry to be a doctrine of 
 devils.” To the generality of men, with all its dangers and troubles, 
 marriage is absolutely necessary in order To holiness. The Doctor, 
 however, observes with truth, that, “had he married a woman who 
 could have entered into his views and accommodated herself to his 
 situation, it might have formed a basis for much happiness. But had 
 he searched the whole kingdom on purpose, he could hardly have found 
 a woman more unsuitable in these respects than the one he married.” 
 
 Mrs. Vizelle, (afterwards Wesley,) however, from all that I have heard 
 from Mr. Wesley and others, had every appearance of being well quali¬ 
 fied for the sphere into which she was introduced. She seemed truly 
 pious, and was very agreeable in her person and manners. She con¬ 
 formed to every company whether of the rich or the poor: ancf she had 
 a remarkable facility and propriety in addressing them concerning their 
 true interests. She departed, however, from this excellent way, and the 
 marriage consequently, became an unhappy one. I cannot take upon 
 
104 
 
 THE LIFE OF 
 
 me to state, in every respect, all the causes of that inquietude which for 
 some years lay so heavy upon him. It might arise, in some degree, 
 from his peculiar situation with respect to the great work in which he 
 was engaged. He has more than once mentioned to me, that it was 
 agreed between him and Mrs. Wesley, previous to their marriage, that 
 he should not preach one sermon, or travel one mile the less on that 
 account. “ If I thought I should,” said he, “ my dear, as well as I love 
 you, I would never see your face more.” 
 
 But Mrs. Wesley did not long continue in this mind. She travelled 
 with him for some time, but afterwards she would fain have confined 
 him to a more domestic life ; and having found by experience that this 
 was impossible, she unhappily gave place to jealousy. This entirely 
 spoiled her temper, and drove her to many outrages. She repeatedly 
 left his house, but was brought back by his earnest importunities. At 
 last she seized on part of his Journals, and many other papers, which 
 she would never afterwards restore ; and, taking her final departure, left 
 word that she never intended to return. Who then can wonder, that 
 after all this he should only observe, “ Non eamreliqui , non dimisi: non 
 revocabo. —I have not left her ; I have not put her away; I will not call 
 her back.” She died in the year 1781, at Camberwell, near London. A 
 stone is placed at the head of her grave, in the churchyard of that place, 
 setting forth, “ that she was a woman of exemplary piety; a tender parent, 
 and a sincere friend,” 
 
 What fortune she possessed at her death, she left to a Mr. Yizelle, 
 her son by a former husband. To Mr. Wesley she bequeathed a ring. 
 There are several letters which passed between them, relative to their 
 mutual uneasiness. These letters I have had before me, and fully con¬ 
 sidered ; but they would add nothing material to the account which I 
 have given. I shall, however, present my readers with a long postscript 
 of one of his, as it is a summary of the unhappy dispute. 
 
 “ I cannot but add a few words : not by way of reproach, but of advice. 
 God has used many means to curb your stubborn will, and break the 
 impetuosity of your temper. He has given you a dutiful but sickly 
 daughter: he has taken away one of your sons. Another has been a 
 grievous cross, as the third probably will be. He has suffered you to be 
 defrauded of much money; he has chastened you with strong pain. And 
 still he may say, ‘ How long liftest thou up thyself against me V Are you 
 more humble, more gentle, more patient, more placable than you was ? 
 I fear, quite the reverse ; I fear, your natural tempers are rather increased 
 than diminished. O beware lest God give you up to your own heart’s 
 lusts, and let you follow your own imaginations ! 
 
 “ Under all these conflicts it might be an unspeakable blessing, that 
 you have a husband, who knows your temper and can bear with it; who, 
 after you have tried him numberless ways, laid to his charge things that 
 he knew not, robbed him, betrayed his confidence, revealed his secrets, 
 given him a thousand treacherous wounds, purposely aspersed and mur¬ 
 dered his character, and made it your business so to do, under the poor 
 pretence of vindicating your own character, (whereas of what import¬ 
 ance is tfour character to mankind, if you was buried just now ? or if 
 you had never lived, what loss would it be to the cause of God 1) who, I 
 say, after all these provocations, is still willing to forgive you all; to 
 overlook what is past, as if it had not been, and to receive you with 
 
THE REV. JOHN WESLEY. 
 
 105 
 
 open arms ; only not while you have a sword in your hand, with which 
 you are continually striking at me, though you cannot hurt me. If, not¬ 
 withstanding, you continue striking, whart can I, what can all reasonable 
 men think, but that either you are utterly out of your senses, or your 
 eye is not single ; that you married me only for my money ; that, being 
 disappointed, you was almost always out of humour; that this laid you 
 open to a thousand suspicions which, once awakened, could sleep no 
 more ? 
 
 “ My dear Molly, let the time past suffice. If you have not, (to pre¬ 
 vent my giving it to bad women,)* robbed me of my substance too; if 
 you do not blacken me, on purpose that when this causes a breach 
 between us, no one may believe it to be your fault; stop, and consider 
 what you do: As yet the breach may be repaired ; you have wronged 
 me much, but not beyond forgiveness. I love you still, and am as clear 
 from all other women as the day I was born. At length know me, and 
 know yourself. Your enemy I cannot be ; but let me be your friend. 
 Suspect me no more ; asperse me no more ; provoke me no more. Do 
 not any longer contend for mastery, for power, money, or praise. Be 
 content to be a private insignificant person, known and loved by God 
 and me. Attempt no more to abridge me of my liberty, which I claim 
 by the laws of God and man. Leave me to be governed by God and 
 my own conscience. Then shall I govern you with gentle sway, and 
 show that I do indeed love you, even as Christ the church.” 
 
 Mr. Wesley, however, bore this severe trial well. He has repeatedly 
 told me, that he believed the Lord overruled this whole painful business 
 for his good ; and that if Mrs. Wesley had been a better wife, and had 
 continued to act m that way in which she knew well how to act, he might 
 have been unfaithful in the great work to which the Lord had called him, 
 and might have too much sought to please her according to her own 
 views. 
 
 Soon after his marriage, he resigned his Fellowship. His letter of 
 resignation was as follows : “ Ego Johannes Wesley, Collegii Lincolni- 
 ensis in Jlcademid Oxoniensi Socius, quicquid mihi juris est in prcedictd 
 Societate , ejusdem Rectori et Sociis sponte ac libere resigno : illis univer- 
 sis et singulis perpeluam pacem ac omnimodo in Christo felicitatem 
 exoptans. —I, John Wesley, Fellow of Lincoln College, Oxford, freely 
 resign to the Rector and Fellows whatsoever belongs to me in that So¬ 
 ciety : earnestly wishing them all, and to each of them, continual peace, 
 and all felicity in Christ.” 
 
 Mr. Wesley having fully considered his situation, determined to con¬ 
 tinue in the course prescribed to him; and shaking off his trials, “like 
 dew-drops from a lion’s mane,” he set out on his northern journey. He 
 travelled through the Societies as far as Whitehaven; and April 20, 
 1751, he came to Newcastle. On the 24th, he set out with Mr. Hop¬ 
 per, to pay his first visit to Scotland. He was invited thither by Captain 
 (afterwards Colonel) Galatin, who was then quartered at Musselborough. 
 “ I had no intention,” says he, “to preach in Scotland , not imagining 
 that there were any that desired I should. But I was mistaken : Curi¬ 
 osity, if nothing else, brought abundance of people together in the even¬ 
 ing. And whereas in the kirk, Mrs. Galatin informed me, there used 
 to be laughing and talking, and all the marks of the grossest inattention ; 
 
 * Her jealousy having strangely induced her to bring that terrible charge against him. 
 
106 
 
 THE LIFE OF 
 
 it was far otherwise here. They remained as statues from the begin¬ 
 ning of the sermon to the end. I preached again at six in the evening, 
 on, ‘ Seek ye the Lord while he may be found.’ I used great plainness 
 of speech towards high and low, and they all received it in love ; so that 
 the prejudice which had been several years planting, was torn up by the 
 roots in one hour. After preaching, one of the Bailiffs of the town, with 
 one of the Elders of the kirk, came to me, and begged I would stay 
 with them a while ; nay, if it were but two or three days, and they 
 would fit up a far larger place than the school, and prepare seats for the 
 congregations. Had not my time been fixed, I should gladly have 
 complied. All that I could now do, was to give them a promise, that 
 Mr. Hopper would come back the next week, and spend a few days 
 with them. And it was not without a fair prospect: The congregations 
 were very numerous, many were cut to the heart, and several joined 
 together in a little Society.” 
 
 Mr. Southey has observed, that “ resentment was a plant that could 
 never take root in the heart of Wesley.” We must doubt of this, as we 
 do not hold Christian Perfection quite so high, as Mr. Southey seems 
 to do, in this instance. But we do believe, that, by the grace of God, it 
 never did. We have seen how deeply Mr. Wesley, like his Divine Mas¬ 
 ter, was wounded in the house of his friends. Resentment, it is true, 
 was refused admission ; but something more is needed, than the absence 
 of that root of bitterness, to constitute Christian friendship ; and espe¬ 
 cially that oneness so essential in those who conduct a work of God, 
 particularly a work so new, being wholly Scriptural, and so great as we 
 have seen this to be. 
 
 Mr. C. Wesley was now become, in a great degree, a domestic man; 
 and the want of that activity which we have heretofore seen in his 
 labours of love, much impaired his own comforts, and laid him open to 
 strong temptation. Mr. John Wesley has remarked to me,—“ While 
 my brother remained with me, he was joyous in his spirit, and his labour 
 saddened him not. But when he departed from that activity, to which 
 the Lord called him, and in which he so greatly blessed him, his spirit 
 became depressed ; and being surrounded with ‘ croakers,’ he often 
 looked through the same clouds which enveloped them.” —In this point, 
 Dr. Whitehead’s opinion coincides. 
 
 “ In August, 1751,” says the Doctor, “ Mr. C. Wesley wrote to his 
 brother, under great oppression of mind, and in very strong language. 
 Whenever he saw some things wrong, his fears suggested to him, that 
 there might be many more which he did not see ; and the natural warmth 
 of his temper,”—and, I will add, his great sincerity,—“ led him to use 
 expressions abundantly more severe than the case required.” But the 
 Preachers, against whom, as the Doctor observes, “ he had no mate¬ 
 rial charge, but the want of qualifications for their office,” (and that 
 chiefly on report,) “soon obtained fresh encouragement from his bro¬ 
 ther ; which was another means of weakening the union that had long 
 subsisted between them.” 
 
 Having met in London, the two brothers went down to Shoreham in 
 November, and talked the matter over, in the presence of Mr. Perronet, 
 whom Mr. C. Wesley used to call “ our Archbishop.” A less except¬ 
 ionable days-man could not have been found; a man full of faith and 
 love, and entirely devoted to God, and to his work. He had fitted up 
 
THE REV. JOHN WESLEY. 
 
 Hl7 
 
 a large outer room in the parsonage-house, (which I had the privilege 
 of visiting,) where the Preachers used to meet the pious people of the 
 parish : The good man rejoicing in all that he heard, and in all the good 
 that was done. In his presence the two brothers expressed their entire 
 satisfaction in the end which each had in view; namely, the glory of 
 God, and the salvation of souls. They both acknowledged the sin¬ 
 cerity of each, in desiring union between themselves, as the means to 
 that end ; and after much conversation, they both agreed to act in con¬ 
 cert with respect to the Preachers, so that neither of them should admit 
 or refuse any, but such as both admitted or refused.—About six weeks 
 afterwards, they were at Shoreham again, and then signed the follow¬ 
 ing articles of agreement: 
 
 “ With regard to the Preachers, we agree, 
 
 “ 1. That none shall be permitted to preach in any of our Societies, till 
 he be examined, both as to his grace and gifts; at least, by the Assist¬ 
 ant, who, sending word to us, may, by our answer, admit him a Local 
 Preacher. 
 
 “ 2. That such Preacher be not immediately taken from his trade, 
 but be exhorted to follow it with all diligence. 
 
 “ 3. That no person shall be received as a Travelling Preacher, or 
 be taken from his trade, by either of us alone, but by both of us con¬ 
 jointly, giving him a note under both our hands. 
 
 “ 4. That neither of us will re-admit a Travelling Preacher laid aside, 
 without the consent of the other. 
 
 “ 5. That if we should ever disagree in our judgment, we will refer 
 the matter to Mr. Perronet. 
 
 “ 6. That we will entirely be patterns of all we expect from every 
 Preacher; particularly of zeal, diligence, and punctuality in the work; by 
 constantly preaching and meeting the Societies ; by visiting, yearly, Ire¬ 
 land, Cornwall, and the North ; and, in general, by superintending the 
 whole work, and every branch of if, with all the strength which God 
 shall give us. We agree to the above written, till this day next year, in 
 the presence of Mr. Perronet. 
 
 “John Wesley. 
 
 “Charles Wesley.” 
 
 Dr. Whitehead observes, “ Mr. John Wesley was prevailed upon, 
 with some difficulty, to sign these articles.” But he soon found, that, 
 from the causes already mentioned, his brother was unable to execute so 
 large an engagement with any efficiency. Mr. J. Wesley may, there¬ 
 fore, from this time, be considered as the sole director of the work: 
 Not from the heathenish principle which Dr. Whitehead imputes to him, 
 without any evidence, viz. that he would be aut Caesar , aut nullus ,* but 
 from necessity. He could not admit of any partner who would not 
 superintend the whole work and every part of it, as above stated. Mr. 
 C. Wesley, however, occasionally assisted his brother, especially in 
 London and Bristol, and his ministrations were always acceptable and 
 profitable to the people. 
 
 About this time, Mr. Wesley received a letter from that distinguished 
 servant of Christ, the Rev. Mr. Milner, who had been at Chester, and 
 wrote as follows, on the temper of the Bishop towards the Methodists : 
 
 * He would be supreme, or he would be nobody. 
 
108 
 
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 <£ The Bishop,” says he, “ I was told, was exceeding angry at my late 
 excursion into the North in your company. But I found his Lordship 
 in much better temper than I was bid to expect by my brother Graves,* 
 who was so prudent, that he would not go with one so obnoxious to the 
 Bishop’s displeasure, and all the storm of anger fell upon him. When 
 he told me how he had been treated, for speaking in your defence, I 
 was fully persuaded all the bitterness was past, and accordingly found it 
 so. I told his Lordship, that God was with you of a truth ; and he 
 seemed pleased with the relation of the conversion of the barber at 
 Bolton ; and with your design of answering Taylor’s book on Original 
 Sin.—I have made no secret of your manner of proceeding, to any with 
 whom I have conversed, since I had the happiness of being in your 
 company. And to the Bishop I was very particular in telling him, what 
 an assembly of worshippers there is at Newcastle: How plainly the 
 badge of Christianity, love, is there to be seen. When his Lordship 
 talked about order, I begged leave to observe, that I had nowhere seen 
 such a want of it, as in his own cathedral; the preacher so miserably 
 at a loss, that the children took notice of it; and the choristers so rude, 
 as to be talking and thrusting one another with their elbows. At last I 
 told him, there was need of some extraordinary messengers from God, 
 to call us back to the doctrines of the Reformation; for I did not know 
 one of my brethren in Lancashire, that would give the Church’s defini¬ 
 tion of faith, and stand to it. And alas, I had sad experience of the 
 same falling away in Cheshire; for one of his son’s curates would not 
 let me preach for him, because of that definition of faith.” 
 
 In the ensuing year, Mr. Wesley continued his labours and travels, 
 with the same vigour and diligence, through various parts of England 
 and Ireland.—February, 1753, he makes the following observations: 
 “ I now looked over Mr. Prince’s History. What an amazing difference 
 is there, in the manner wherein God has carried on his work in England 
 and in America! There, above a hundred of the established clergy, 
 men of age and experience, and of the greatest note for sense and learn¬ 
 ing in those parts, are zealously engaged in the work. Here, almost 
 the whole body of aged, experienced, learned clergy, are zealously 
 engaged against it; and few, but a handful, of raw young men engaged 
 in it, without name, learning, or eminent sense! And yet by that large 
 number of honourable men, the work seldom flourished above six months 
 at a time, and then followed a lamentable and general decay, before the 
 next revival of it; whereas that which God hath wrought by these de¬ 
 spised instruments, has continually increased for fifteen years together; 
 and at whatever time it has declined in any one place, it has more emi¬ 
 nently flourished in others.” 
 
 To know the whole of a man’s character, it is not sufficient to view 
 him as he appears before the public, but in his more retired moments, 
 and particularly in his private correspondence. The two following letters 
 will show the temper in which Mr. Wesley answered charges that were 
 privately brought against him, either from prejudice or misapprehension. 
 “ You give,” says he, u five reasons why the Rev. Mr. P. will come no 
 more amongst us : 1. 4 Because we despise the Ministers of the Church 
 of England.’—This I flatly deny. I am answering letters this very post, 
 which bitterly blame me for just the contrary. 2. ‘ Because so much 
 * Afterwards Mr. Fletcher’s Curate. 
 
THE REV. JOHN WESLEY. 
 
 109 
 
 backbiting and evil-speaking is suffered amongst our people.’—It is not 
 suffered: All possible means are used, both to prevent and remove it, 
 3. 4 Because I, who have written so much against hoarding up money, 
 have put out seven hundred pounds to interest.’—I never put sixpence 
 out to interest since I was born; nor had I ever one hundred pounds 
 together, my own, since I came into the world. 4. ‘ Because our Lay- 
 Preachers have told many stories of my brother and me.’—If they did, 
 I am sorry for them: When I hear the particulars I can answer, and, 
 perhaps, make those ashamed who believed them. 5. 4 Because we 
 did not help a friend in distress.’—We did help him as far as we were 
 able.— 4 But we might have made his case known to Mr. G., Lady H., 
 &c.’—So we did more than once ; but we could not pull money from 
 them whether they would or no. Therefore, these reasons are of no 
 weight.—You conclude with praying, 4 that God would remove pride 
 and malice from amongst us.’—Of pride , I have too much ; of malice , 
 I have none: However, the prayer is good, and I thank you for it.” 
 
 The other letter, from which I shall give an extract, was written ap¬ 
 parently to a gentleman of some rank and influence. “ Some time 
 since,” says Mr. Wesley, 44 I was considering what you said, concern¬ 
 ing the want of a plan in our Societies. There is a good deal of truth in 
 this remark. For though we have a plan, as to our spiritual economy, 
 (the several branches of which are particularly recited in the Plain Ac¬ 
 count of the People called Methodists,) yet it is certain, we have barely 
 the first outlines of a plan with regard to our temporal concerns. The 
 reason is, I had no design for several years to concern myself with tem¬ 
 porals at all; and when l began to do this, it was wholly and solely with 
 a view to relieve, not to employ, the poor; except now and then, with 
 respect to a small number; and even this I found was too great a bur¬ 
 den for me, as requiring more money, more time, and more thought, than 
 I could possibly spare. I say, ‘ than I could possibly spare;’ for the 
 whole weight lay on me. If I left it to others, it surely came to nothing. 
 They wanted either understanding, or industry, or love, or patience, to 
 bring any thing to perfection. 
 
 44 Thus far I thought it needful to explairf myself, with regard to the 
 economy of our Society. I am still to speak of your case, of my own, 
 and of some who are dependant upon me. 
 
 44 I do not recollect, for I kept no copy of my last, that I charged you 
 with want of humility or meekness. Doubtless, these may be found in 
 the most splendid palaces. But did they ever move a man to build a 
 splendid palace ? Upon what motive you did this, I know not; but you 
 are to answer it to God, not to me. 
 
 44 If your soul is as much alive to God, if your thirst after pardon and 
 holiness is as strong, if you are as dead to the desire of the eye and the 
 pride of life, as you were six or seven years ago, I rejoice ; if not, I pray 
 God you may; and then you will know how to value a real friend. 
 
 44 With regard to myself, you do well to 4 warn me against popularity, 
 a thirst of power, and of applause ; against envy, producing a seeming 
 contempt for the conveniences or grandeur of this life; against an affected 
 humility; against sparing from myself to give to others, from no other 
 motive than ostentation.’ I am not conscious to myself, that this is my 
 case. However, the warning is always friendly; and it is always 
 seasonable, considering how deceitful my heart is, and how many the 
 Vol, IT ' 15 
 
110 
 
 THE LIFE OF 
 
 enemies that surround me.—What follows I do not understand: i You be¬ 
 hold me in the ditch, wherein you helped, though innocently, to cast me, 
 and with a Levitical pity, passing by on the other side.’—‘ He and you, 
 Sir, have not any merit, though Providence should permit all these suf¬ 
 ferings to work together for my good.’—I do not comprehend one line 
 of this, and therefore cannot plead either guilty, or not guilty.—T pre¬ 
 sume, they are some that are dependant on me, ‘ who,’ you say, 1 keep 
 not the commandments of God ; who show a repugnance to serve and 
 obey; who are as full of pride and arrogance, as of filth and nastiness; 
 Avho do not pay lawful debts, nor comply with civil obligations; who 
 make the waiting on the offices of religion a plea for sloth and idleness ; 
 who, after I had strongly recommended them, did not perform their 
 moral duty, but increased the number of those incumbrances which they 
 forced on you against your will.’—To this, I can only say, 1. I know 
 not whom you mean ; I am not certain that I can so much as guess at 
 one of them. 2. Whoever they are, had they followed my instructions, 
 they would have acted in a quite different manner. 3. If you will tell 
 me them by name, I will renounce all fellowship with th|m.”—That is, 
 after due inquiry. This I must add; for, I am certain, he would not 
 renounce fellowship with the poorest man in the world, to please the 
 greatest King. 
 
 CHAPTER IV. 
 
 MR. WESLEY’S DANGEROUS ILLNESS—MR. C. WESLEY’S RENEWED LA¬ 
 BOURS-MR. WESLEY’S REASSUMPTION OF ITINERANCY-HIS COR¬ 
 RESPONDENCE WITH THE REVEREND MR. WALKER, OF TRURO-HIS 
 
 PROPOSAL FOR A UNION OF THE EVANGELICAL CLERGY OF THAT 
 DAY-ACCOUNT OF MR. GRIMSHAW. 
 
 Mr. Wesley had hitherto enjoyed remarkable health, considering his 
 great and continued labours., and exposures of every kind. But, October 
 19, 1753, soon after his return to London, he was taken ill. In a short 
 time his complaint put on the appearance of an ague. Before he was per¬ 
 fectly recovered, he repeatedly catched cold, and was presently threatened 
 with a rapid consumption.—November 26, Dr. Fothergill told him, he 
 must not stay in town one day longer : That if any thing would do him 
 good, it must be the country air, with rest, asses milk, and riding daily. 
 In consequence of this advice, he retired to Lewisham, to the house of 
 his friend Mr. Blackwell, the Banker. Here, not knowing how it might 
 please God to dispose of him, and wishing “ to prevent vile panegyric” 
 in case of death, he wrote as follows : 
 
 HERE LIETH 
 
 THE BODY OF JOHN WESLEY, 
 
 A BRAND PLUCKED OUT OF "THE BURNING : 
 vruo DIED OF A CONSUMPTION IN THE FIFTY-FIRST YEAR 
 OF HIS age; 
 
 NOT LEAVING, AFTER HIS DEBTS ARE PAID, TEN POUNDS 
 BEHIND HIM ; 
 
 PRAYING, 
 
 God be merciful to me an unprofitable SerVarTt ' 
 
THE REV. JOHN WESLEY. 
 
 Ill 
 
 He ordered, that this inscription, if any, should be placed on his tomb¬ 
 stone. 
 
 From Lewisham he removed to the Hotwells near Bristol, where it 
 pleased God, in answer to the prayers of thousands, to renew his 
 strength, and to enable him again to declare his truth. This he did at 
 first to a few persons at his apartments in the evenings ; the Lord thus 
 preparing him for his usual labours, to which he soon after returned. 
 He was confined upon the whole about four months. Part of this time 
 he employed in writing Notes on the New Testament , a work which he 
 had long purposed to undertake, but for which he never could find time 
 before. “ I now,” says he, “ can neither travel nor preach ; but, blessed 
 be God, I can still read, write, and think : 0 that it may be to his glory!” 
 
 While Mr. Wesley was confined, he received the following letter 
 from Mr. Whitefield, which is so expressive of the high opinion which 
 that great and good man entertained of him, and so honourable to his 
 own piety and feelings, that I make no apology for inserting it: 
 
 Bristol, Bee. 3, 1753. 
 
 a Reverend and very dear. Sir, —If seeing you so weak when 
 leaving London distressed me, the news and prospect of your approach¬ 
 ing dissolution hath quite weighed me down. I pity myself and the 
 church, but not you. A radiant throne awaits you, and ere long you will 
 enter into your Master’s joy. Yonderjie stands with a massy crown, 
 ready to put it on your head, amidst amadmiring throng of saints and 
 angels. But 1, poor I, that have been waiting for my dissolution these 
 nineteen years, must be left behind to grovel here below ! Well! this is 
 my comfort: It cannot be long ere the chariots will be sent even for 
 worthless me. If prayers can detain them, even you, reverend and very 
 dear Sir, shall not leave us yet: But if the decree is gone forth, that 
 you must now fall asleep in Jesus, may he kiss your soul away, and give 
 you to die in the embraces of triumphant love ! If in the land of the 
 dying, I hope to pay my last respects to you next week. If not, reve¬ 
 rend and very dear Sir, F—a—r—e—w—e—11 ! Ego sequar , etsi 7ion 
 passibus cequis .* My heart is too big, tears trickle down too fast, and 
 you are, I fear, too weak for me to enlarge. Underneath you may there 
 be Christ’s everlasting arms ! I commend you to his never failing mercy, 
 and am, 
 
 a Reverend and very dear Sir, 
 
 “ Your most affectionate, sympathizing, 
 
 “ And afflicted younger brother, 
 
 In the Gospel of our common Lord, 
 “ G. Whitefield.” 
 
 Mr. C. Wesley was roused by his brother’s illness, and exerted him¬ 
 self to supply his place. Sunday, July 14, he came to Norwich, and at 
 seven o’clock in the morning took the field. He preached on Hoghill 
 to about two thousand hearers, his brother standing by him, then, in some 
 degree, amended in his health. A drunkard or two were troublesome, 
 but more out of mirth than malice. They afterwards went to church ; 
 and the people, both in the streets and at the cathedral, were remarkably 
 civil. He adds, “ The Lessons, Psalms, Epistles, and Gospel, were 
 * I shall follow, though not with equal steps. 
 
112 
 
 THE LIFE OF 
 
 very encouraging. The Anthem made our hearts rejoice: 6 O pray for 
 the peace of Jerusalem. They shall prosper that love thee. Peace be 
 ivithin thy walls , and prosperity within thy palaces ! For my brethren 
 and companions' sake will I now say , Peace be within thee ! Because of 
 the house of the Lord our God , ivill I seek thy good.' —We received the 
 Sacrament at the hands of the Bishop. In the afternoon I went to St. 
 Peter’s, and at five o’clock to Hoghill, where it was computed, that ten 
 thousand persons were present. Again I preached repentance towards 
 God, and faith in our Lord Jesus Christ. They listened with great 
 seriousness—their hearts were plainly touched, as some shov/ed by their 
 tears. Who could have thought the people of Norwich would ever 
 more have borne a Field Preacher ? It is the Lord’s doing, and it is 
 marvellous in our eyes. To him be all the glory, who saith, ‘ / will 
 work , and who shall hinder V " 
 
 July 19.—Mr. John Wesley left them, and Mr. Charles continued 
 his labours. “ At night,” he says, “ I had multitudes of the great vulgar 
 and the small to hear me, with three Justices and nine Clergymen. 
 Many, I am persuaded, felt the sharp two-edged sword.—Sunday, 
 July 21. My audience at seven in the morning was greatly increased. 
 I dwelt chiefly on those words, ‘ He hath sent me to preach glad tidings 
 to the meek,' or poor; and laboured, as all last week, to bring them to 
 a sense of their wants ; and for this end, I have preached the law, which 
 is extremely wanted here. It is a cause for wonder and thanksgiving, 
 that they can endure sound and even severe doctrine. I received the 
 Sacrament again from his Lordship, among a score of communicants. 
 If the Gospel prevail in this place, they will, by and by, find the differ¬ 
 ence.—July 22. God is providing us a place ; an old large brew-house, 
 which the owner, a Justice of the Peace, has reserved for us. He has 
 refused several, always declaring he would let it to none but Mr. John 
 Wesley. Last Saturday Mr. Edwards agreed in my brother’s name, to 
 take a lease for seven years ; and this morning Mr. S. has sent his 
 workmen to begin to put it into repair. The people are much pleased 
 at our having it: So are not Satan and his Antinomian Apostles.” 
 
 July 27.—He was informed of the death of a person whom be con¬ 
 sidered and loved as a son in the Gospel, but whose unsteadiness had 
 given him great pain. His observations on the occasion show, that 
 he had a mind susceptible of the finest sentiments of friendship. “ Just 
 now,” says, he, “ I hear from Leeds, that my poor rebellious son has 
 taken his flight. But God healed his backslidings first, and he is at 
 rest! My poor J. H—n is at rest in the bosom of his heavenly Father. 
 O what a turn has it given my heart! What a mixture of passions do I 
 feel here ! But joy and thankfulness are uppermost. I opened the book 
 of consolation, and cast my eye upon a word which shall wipe away all 
 tears : ‘ I will ransom them from the power of the grave ; I will redeem 
 them from death.' —Sunday, July 28, I met our little Society, or rather 
 candidates for a Society, at five in the morning. At seven, I preached 
 Christ Jesus, the Saviour of all men, to a numerous quiet congregation, 
 and afterwards heard the Bishop preach, and received the Sacrament 
 from him. At five in the evening, after prayer for an open door, I went 
 forth to such a multitude as we have not seen before in Norwich. 
 During the hymn, a pale trembling opposer laboured to interrupt the 
 work of God, and draw off the people’s attention : But as soon as I 
 
THE REV. JOHN WESLEY. 
 
 113 
 
 began to read the history of the Prodigal Son, his commission ended, 
 and he left me to a quiet audience. Now the door was opened indeed. 
 For an hour and a half 1 showed their sins and wanderings from God, 
 and invited them back to their Father’s house. And surely he had 
 compassion on them, inclining many hearts to return. God, I plainly 
 found, had delivered them into my hand. He filled my mouth with 
 persuasive words, and my heart with strong desires for their salva¬ 
 tion. I concluded, and began again, testifying my good-will towards 
 them, which was the sole end of my coming But if 1 henceforth see 
 them no more, yet is my labour with my God. They have heard words 
 whereby they may be saved ; and many of them, I cannot doubt, will 
 be our crown of rejoicing in the great day. Several serious persons 
 followed me to Mr. Edwards’s, desiring to be admitted into our Society. 
 I told them, as others before, to come among us first, for some time, 
 and see how they liked it. We spent some time together in conference, 
 praise, and prayer. I am in no haste for a Society : First, let us see 
 how the candidates live.”—But, I would ask, are we not to help them 
 to live ? Mr. John Wesley, speaking on this subject, says, “ What 
 am I to wait for ? To see if the man repents ? That, perhaps, is evident. 
 If so, am I not to help him in every way that I can, lest he turn bacJc 
 to perdition ?” 
 
 Mr. C. Wesley goes on : “ July 30. I preached at five, and found 
 the people’s hearts opened for the word. The more Satan rages, the 
 more our Lord will own and bless us. A poor rebel, at the conclusion, 
 lifted up his voice , for whom l first prayed , and then, turning full upon 
 him, preached repentance and Christ to his heart. I desired him to turn 
 his face towards me, but he could not. However, he felt the invisible 
 chain, which held him to hear the offers of grace and salvation. I have 
 great hope that Satan has lost his slave : Some assured me they saw him 
 depart in tears.—July 31. I expounded Isaiah xxxii, 1, to my constant 
 hearers, who seem more and more to know their wants. At night I laid 
 the axe to the root, and showed their actual and original corruption, from 
 Rev. iii, 17 : ‘ Thou sayest , I am rich , and knowest not that thou art 
 wretched, and miserable , and poor , and blind , and naked. 1 The strong 
 man was disturbed in his palace, and roared on every side. My strengm 
 increased with the opposition. A gentleman on horseback, with others, 
 was ready to gnash upon me with his teeth; but my voice prevailed, and 
 they retreated to their strong hold, the alehouse. There, with difficulty, 
 they procured some butchers to appear in their quarrel; but they had 
 no commission to approach till 1 had done. Then, in the last hymn, 
 they made up to the table with great fury. The foremost often lifted up 
 his stick to strike me, being within his reach ; but he was not permit¬ 
 ted I staid to pray for them, and walked quietly to my lodgings. Poor 
 Rabshakeh muttered something about the Bishop of Exeter; but did 
 not accept of my invitation to Mr. Edwards’s. The concern and love 
 of the people were much increased, by my supposed danger. We joined 
 together in prayer and thanksgiving, as usual, and I slept in peace.” 
 
 After a considerable time, in which we have no account of his labours, 
 we find Mr. C. Wesley at York. He observes, “ October 2, 1756. The 
 whole day was spent in singing, conference, and prayer. I attended,” 
 says he, “ the Quire Service. The people there were marvellously 
 civil, and obliged me with the anthem I desired, (Hab. iii,) a feast for 
 
114? THE LIFE OF 
 
 a king! as Queen Anne called it. The Rev.JVIr. Williamson walked 
 with me to his house, in the face of the sun. I would have spared him, 
 but he was quite above fear. A pious sensible Dissenter cleaved to us 
 all day, and accompanied us to the preaching. I discoursed on my 
 favourite subject, ‘ / will bring the third part through the fre.’ We 
 glorified God in the fire, and rejoiced in hope of coming forth as gold. 
 
 44 Sunday, October 3. From five till near eight in the morning, I talked 
 closely with each of the Society : Then, at Mr. Williamson’s request, I 
 preached on the Ordinances from Isaiah Ixiv, 5, ‘ In those is continu¬ 
 ance , and we shall be saved.’ I dwelt longest on what had been most 
 neglected, Family Prayer, Public Prayer, and the Sacrament. The Lord 
 set to his seal, and confirmed the word with a double blessing.—I 
 received the Sacrament at the Minster. They were obliged to conse¬ 
 crate twice, the congregation being doubled and trebled through my 
 exhortation and example. Glory be to God alone!—I went to Mr. 
 Williamson’s church, who read prayers as one who felt them, and then 
 beckoned me. I stepped up into the pulpit, when no one expected it, 
 and cried to a full audience, * The kingdom of God is at hand; repent 
 ye, and believe the Gospel.’ They were all attention. The word did 
 not return void, but accomplished that for which it was sent. 4 JYeither 
 is he that planteth any thing , neither is he that watereth.’ ” 
 
 October 11.—Mr. Whitefield and Mr. Grimshaw were present at a 
 watch-night at Leeds. Mr. C. Wesley preached first, and Mr. White- 
 field after him. It was a time of great solemnity, and of great rejoicing 
 in hope of the glorious appearing of the great God.—He now left Leeds, 
 but continued preaching in the neighbouring places a few days. At 
 Birstal, he makes the following observation: 44 The word was clothed 
 with power, both to awaken and to confirm. My principal concern is 
 for the disciples, that their houses may be built on the rock, before the 
 rains descend. I hear, in most places, the effect of the word ; but I 
 hearken after it less than formerly, and take little notice of those who 
 say they receive comfort, or faith, or forgiveness. Let their fruits show 
 it”—But why should we take little notice of them? Ought we not to 
 rejoice in hope, that fruit will follow ? And this, I know, he did do. 
 He was far from the apathy into which some have been led by the Mystic 
 Theology, though some of his short sentences may look like it. 
 
 October 17.—He talked largely with Mr. Grimshaw, how to remedy 
 the evil which threatened them. 44 We agreed,” says he, “1. That 
 nothing can save the Methodists from falling a prey to every seducer, 
 but close walking with God, in all the commandments and ordinances ; 
 especially reading the word, and prayer, private, family, and public.— 
 2. That the Preachers should be allowed more time in every place, to 
 visit from house to house, after Mr. Baxter’s manner.—3. That a small 
 treatise should be written, to ground them in their calling, and preserve 
 them against seducers, and be lodged in every family.”—These reme¬ 
 dies were certainly very obvious. 
 
 Mr. C. Wesley wrote, from Manchester, to the Society at Leeds, as 
 follows: 
 
 6i To my beloved Brethren at Leeds , &c. 
 
 44 Grace and peace be multiplied ! I thank my God on your 
 behalf, for the grace which is given unto you, by which ye stand fast in 
 
THE REV. JOHN WESLEY. 
 
 115 
 
 one mind and in one spirit. My Master, I am persuaded, sent me to 
 you at this time, to confirm your souls in the present truth-—in your call¬ 
 ing, in the old paths of Gospel ordinances 0 that ye may be a pattern 
 to the flock for your unanimity and love! O that ye may continue stead¬ 
 fast in the word, and in fellowship, and in breaking of bread, and in pray¬ 
 ers, (private, family, and public,) till we all meet around the great white 
 throne !—I knew beforehand, that the Sanballats and Tobiahs would be 
 grieved when they heard, there was a man come to seek the good of 
 the Church of England. I expected they would pervert my words, as 
 if I should say, The Church could save you. So, indeed, you and they 
 thought, till I and my brethren taught you better; and sent you, in and 
 through all the means, to Jesus Christ. But let not their slanders move 
 you. Continue in the Old Ship. Jesus hath a favour for our Church, 
 and is wonderfully visiting and reviving his work in her. It shall be 
 shortly said, ‘ Rejoice ye with Jerusalem , and be glad with her , all ye 
 that love her: Rejoice for joy with her , all ye that mourn for herJ 
 Blessed be God, you see your calling. Let nothing hinder you from 
 going constantly to Church and Sacrament.* Read the Scriptures daily 
 in your families, and let there be a church in every house. The word is 
 able to build you up; and if ye watch and pray always, ye shall be 
 counted worthy to stand before the Son of Man. Watch ye, therefore, 
 stand fast in the faith, quit yourselves like men, be strong : Let all your 
 things be done in love. I rejoice in hope of presenting you all in that 
 day. Look up, for your eternal salvation draweth near. 
 
 “ Charles Wesley.’* 
 
 “ I examined more of the Society. Most of. them have known the 
 grace of our Lord Jesus Christ. 
 
 “ October 30.—I dined with my candid friend and censor, Dr. Byrom. 
 I stood close to Mr Clayton, (one of the first Methodists at Oxford,) in 
 the church, as all the week past; but not a look would he cast towards 
 me, ‘ so stiff was his parochial pride,’ and so faithfully did he keep his 
 covenant with his eyes, not to look upon an old friend, when called a 
 Methodist! 
 
 “ October 31.—I spake with the rest of the classes. I refused tickets 
 to J. and E. R. All the rest were willing to follow my advice, and go 
 to church and Sacrament. The Dissenters I sent to their respective meet- 
 ings —Dr. Whitehead observes, “ These extracts from Mr. Charles 
 Wesley’s Journal for the present year, show, in the clearest light, that 
 
 * And they continued to do so, till no church there could admit one-third of them. Any 
 that choose continue to go to church: the original terms of Christian fellowship remain to 
 this day. 
 
 f Dr. Whitehead puts these words in Italics, and then eulogizes them. The words are 
 easily spoken; but where was the authority ? Not in any of the rules of Methodism. No 
 such coercive power is there assumed ! And, certainly, there is no such authority given to 
 man in the Holy Scripture. Have even the angels of God authority to constrain the sheep 
 of Christ ‘ to follow the voice of a stranger S' No; their Master says, ‘ they will not follow 
 it: They know not the voice of strangers .’ And how many of these were strangers to the 
 Gospel, and to the whole power of godliness ?—and not a few 1 denied the God that bought 
 them .' 1 Meantime, if any chose to attend the ministry which they were used to, they had 
 liberty so to do, as they have at this day. Such a power would soon wear itself out. The 
 fact is, it was not attended to. Mr. C. Wesley staid but a short time in each place; and, 
 when he departed, every thing went on as usual; and the religious Societies , freed from 
 this compulsive dictation, continued to build each other up in their most holy faith, to which 
 his lively and powerful preaching mightily contributed. I have given the surmises of Dr. 
 Whitehead to show, how he could vary from his own well known sentiments when writing 
 for a party. 
 
116 
 
 THE LIFE OF 
 
 he had a just view of the peculiar Calling of the Methodists, and that he 
 was exceedingly anxious they should abide in it. He was fully con¬ 
 vinced, that all attempts to form the people into an independent body, 
 originated in the pride and selfishness of some of the Preachers, and 
 would be injurious to the progress of the work. He saw, however, that, 
 under various pretences, the Preachers would finally prevail, and obtain 
 their purpose, though not during the life of his brother. He was still 
 comforted with the hope, that whenever such an event should take place, 
 there would be found, perhaps, a third part of the people in the Societies 
 who would have judgment and virtue enough left to withstand it, and 
 continue a connexion on the original plan. How far his expectations 
 will be realized, time must discover.”—And time has discovered it. All 
 these prophecies have failed ; and pnly the record of these evil surmises 
 remains. 
 
 November 1.—Mr. C. Wesley left Manchester, and on the 6th came 
 safe to his friends at Bristol. “ This,” says Dr. Whitehead, “I believe, 
 was the last journey he ever took through any considerable part of the 
 kingdom.”—He afterwards divided his labours chiefly between London 
 and Bristol, and continued to preach till within a short time of his death: 
 But he still made short excursions, and thus occasionally visited the old 
 societies. But as he did not enter into the work as at the beginning, 
 his extreme spirit of caution, for which he was noted, was now mixed 
 with a jealousy which greatly impeded the success of his labours, and 
 lessened his own comfort. He heard how widely the work was spread¬ 
 ing, and seems to have imbibed a fear that order and sobriety could not 
 be maintained in so great a body : Those pious men,.Newton and Scott, 
 have expressed the same opinion. He frequently strove to induce his 
 brother to adopt his straitened views : But Mr. J. Wesley, who visited 
 every place, and saw with his own eyes, rejoiced in beholding those 
 fruits, that still evidenced the work to be of God. He went on there¬ 
 fore in the same faith, and maintained the same joyful hope, according 
 to that saying of Mr. Fletcher, “We need not fear a wreck, however 
 tossed, while Christ is in the ship.” 
 
 May 6, 1755, the Conference began at Leeds. “ The point,” says 
 Mr. Wesley, “ on which we desired all the preachers to speak their 
 minds at large, was, Whether we ought to separate from the Church ? 
 Whatever was advanced on one side or the other, was seriously and 
 calmly considered : and on the third day we were all fully agreed in that 
 general conclusion, That , whether it was lawful or not , it vjasno ways 
 expedient.” — In a multitude of counsellors there is safety. 
 
 Mr. Wesley proceeds : “ August 6. I mentioned to our congregation 
 in London, a means of increasing serious religion which had been fre¬ 
 quently practised by our forefathers, the joining in a covenant to serve 
 God with all our heart and with all our soul. I explained this for seve¬ 
 ral mornings following, and, on Friday, many of us kept a fast unto the 
 Lord, beseeching him to give us wisdom and strength, that we might 
 6 promise unto the Lord our God and keep it .’—On Monday, at six in 
 the evening, we met for that purpose, at our Chapel in Spitalfields. 
 After I had recited the tenour of the covenant proposed, in the words of 
 that blessed man, Richard A Heine, all the people stood up, in token of 
 assent, to the number of about eighteen hundred. Such a night I scarce 
 ever knew before. Surely the fruit of it shall remain for ever.”—The 
 
THE REV. JOHN WESLEY. 
 
 117 
 
 covenant has been renewed once every year, since this period. The 
 practice is now become general. 
 
 January, 1756.—The common expectation of public calamities in the 
 ensuing year, spread a general seriousness over the nation. “We en¬ 
 deavoured,” says Mr. Wesley, “ in every part of the kingdom, to avail 
 ourselves of the apprehensions which we frequently found it was impos¬ 
 sible to remove, in order to make them conducive to a nobler end, to 
 that ‘ fear of the Lord which is the beginning of wisdom .’ And at this 
 season I wrote ‘ An Address to the Clergy,’ which, considering 
 the situation of public affairs, I judged would be more seasonable, and 
 more easily borne, at this time than at any other. 
 
 “ February 6.—The fast-day was a glorious day; every church in the 
 city was more than full: And a solemn seriousness sat on every face. 
 Surely God heareth the prayer ! and there will yet be a lengthening of 
 our tranquillity. —Even the Jews observed this day with a peculiar so¬ 
 lemnity. The form of prayer which was used in their synagogue, began, 
 * Come and let us return unto the Lord ; for he hath torn and he will heal 
 us ;’ and concluded with those remarkable words : 1 Incline the heart of 
 our sovereign lord, King George, as well as the hearts of his lords and 
 counsellors, to use us kindly, and all our brethren the children of Israel: 
 that, in his days, and in our days, we may see the restoration of Judah, 
 and that Israel may dwell in safety, and the Redeemer may come to 
 Zion. May it be thy will! And we all say, Amen !’ ” 
 
 Mr. Wesley always supposed, that God’s design in raising up the 
 Methodists, so called, was, “ To reform the nation, especially the 
 Church ; and to spread Scriptural holiness over the land.” He there¬ 
 fore still greatly wished that the Clergy would co-operate with him; or 
 at least favourably receive those who in their several parishes were 
 turned from ignorance and profaneness to true religion. This in gene¬ 
 ral was not the case. However, some were of a better mind. The 
 late Mr. Walker, of Truro in Cornwall, and a few others, not only loved 
 and preached the Gospel, but were well disposed towards him and those 
 under his care. Some of these gentlemen assisted at the first confer¬ 
 ences. But after a few years they seemed unwilling tp share in his 
 reproach. To avoid this, they desired that he would give up his socie¬ 
 ties which were formed in their respective parishes, into their care. As 
 this proposal involves a question, which, it has sometimes been thought, 
 he could not easily answer, namely, “ If you love the Church, why do 
 not you give up your people to those in the Church whom you yourself 
 believe to be real ministers of Christ ?” I shall insert his reply to the 
 above-mentioned gentleman, who wrote to him on the subject, in behalf 
 of himself and his brethren : 
 
 “ Helstone, Cornwall , Sept . 16, 1757. 
 
 “ Reverend and dear Sir, —Nothing can be more kind than the 
 mentioning to me whatever you think is amiss in my conduct. And the 
 more freedom you use in doing this, the more I am indebted to you. 
 I am thoroughly persuaded that you * wish me welland that it is this, 
 together with a * concern for the common interests of religion,’ which 
 obliges you to speak with more plainness than otherwise you would. 
 The same motives induce me to lay aside all reserve, and tell you the 
 naked sentiments of my heart. 
 
 VOL. II. 
 
 16 
 
ns 
 
 •THE LIFE OF 
 
 44 You say, 4 If you believed Mr. Yowler to be a gracious person and 
 a gospel minister, why did you not, in justice to your people, leave them 
 to him V 
 
 44 J. H. assured me, that Mr. Yowler had a clear conviction of his 
 being reconciled to God. If so, I could not deny his being a gracious 
 person. And I heard him preach the true , though not the whole Gos¬ 
 pel. But had it been the whole, there are several reasons still, why I 
 did not give up the people to him.—1. No one mentioned or intimated 
 any such thing, nor did it once enter into my thoughts.—But if it had, 
 2. I do not know, that every one who preaches the truth, has wisdom 
 and experience to govern a flock : I do not know that Mr. Vowler in 
 particular has. He may, or he may not.—3. I do not know whether 
 he would or could give that flock, all the advantages for holiness which 
 they now enjoy : And to leave them to him, before I was assured of 
 this, would be neither justice nor mercy.—4. Unless they were also as¬ 
 sured of this, they could not in conscience give up themselves to him. 
 And I have neither right nor power to dispose of them, contrary to their 
 conscience.* 
 
 44 4 But they are his already by legal establishment.’ If they receive 
 the Sacrament from him thrice a year, and attend his ministrations on 
 the Lord’s-day, I see no more which the law requires. But, to go a 
 little deeper into this matter of legal establishment . Does Mr. Conon 
 or you think, that the King and Parliament have a right to prescribe to 
 me, what Pastor I shall use ? If they prescribe one, which, I know, God 
 never sent, am I obliged to receive him l If he be sent of God, can I 
 receive him with a clear conscience till I know he is l And even when 
 I do, if I believe my former Pastor is more profitable to my soul, can I 
 leave him without sin 1 Or has any man living a right to require this 
 of me ? 
 
 44 4 1 extend this to every Gospel minister in England.’ Before I 
 could with a clear conscience leave a Methodist Society, even to such 
 a one, all these considerations must come in. 
 
 44 And, with regard to the people : Far from thinking that 4 the with¬ 
 drawing our Preachers from such a Society without their consent,’ would 
 prevent a separation from the church, I think it would be the direct way 
 to causb it. While we are with them, our advice has weight, and keeps 
 them to the church. But were we totally to withdraw, it would be of 
 little or no weight. Nay, perhaps, resentment of our unkindness, (as 
 it would appear to them,) would prompt them to act in flat opposition 
 to it. 
 
 44 Again, you say, 4 Before a union can be effected, something must 
 be done on your part.’ Tell me what, and I will do it without delay, 
 however contrary it may be to my ease or natural inclination : Provided 
 only, that it consists with my keeping a conscience void of offence 
 towards God and towards man. It would not consist with this, to give 
 up the flock under my care to any other minister, till I and they were 
 convinced, they would have the same advantages for holiness under 
 him, which they now enjoy. 
 
 * Such was the difference between the two brothers! Much has been said of the author¬ 
 ity assumed by Mr. Wesley over his people. But he never attempted to use such authority 
 as we have seen his pious brother exercise, (page 115,) and which Dr. Whitehead so much 
 applauds. He only required that they should observe the rules to which they assented 
 when they joined him. 
 
iilSE BEV. JOHN WESLEY. 
 
 119 
 
 “ But c paying us visits can serve no other purpose than to bring us 
 under needless difficulties.’ I will speak very freely on this head. Can 
 our conversing together serve no other purpose ? You seem then not to 
 have the least conception of your own want of any such thing! But 
 whether you do or not, I feel my want: I am not in memet totus teres 
 atque rotundus.* I want more light, more strength, for my personal 
 walking with God. And I know not but he may give it through you. 
 And whether you do or no, I want more light and strength for guiding 
 the flock committed to my charge. May not the Lord send this also, 
 by whom he will send ? And by you as probably as by any other ? It is 
 not improbable, that he may by you give me clearer light, either as to 
 doctrine or discipline. And even hereby, how much comfort and profit 
 might redound to thousands of those, for whom Christ hath died ! Which, 
 I apprehend, would abundantly compensate any difficulties that might 
 arise from such conversation. 
 
 “ ‘ I speak as a fool Bear with me. I am clearly satisfied, that 
 you have far more faith, more love, and more of the mind which was in 
 Christ than I have. But have you more gifts for the work of God? of 
 more fruit of your labour ? Has God owned you more ? I would he had, 
 a thousand fold ! I pray God, that he may ! Have you at present more 
 experience of the wisdom of the world and the devices of Satan ? Or of 
 the manner and method wherein it pleases God to counterwork them in 
 this period of his providence ? Are you sure, that God would add nothing 
 to you by me, beside what he might add to me by you ? Perhaps when 
 the time is siipt out of your hands, when I am no more seen, you may 
 wish you had not rejected the assistance of even 
 
 “ Your affectionate brother, 
 
 “John Wesley. 
 
 “ To the Reverend JWr. Walker , in Truro.” 
 
 That he sincerely wished to unite with every minister of the Church 
 of England, who lived and preached the Gospel, is evident from his 
 whole behaviour towards them, and from many passages in his Journals. 
 A few years after the above correspondence with Mr. Walker, he wrote 
 to all those Clergymen who, he believed, answered the above descrip¬ 
 tion, proposing, in the fulness of his heart, that they should unite to for¬ 
 ward the real work of God in the souls of men. His letter upon that 
 occasion is as follows : 
 
 “ Reverend Sir, —Near two years and a half ago, I wrote the fol¬ 
 lowing letter. You will please to observe, 1. That I propose no more 
 therein, than is the bounden duty of every Christian : 2. That you may 
 comply with this proposal, whether any other does or not. I myself have 
 endeavoured so to do for many years, though I have been almost alone 
 therein; and although many, the more earnestly I ‘ talk of peace,’ the 
 more zealously ‘ make themselves ready for battle 
 “ I am, Reverend Sir, 
 
 “ Your affectionate brother, 
 
 “John Wesley.” 
 
 “Dear Sir, —It has pleased God to give you both the will and thfe 
 power, to do many things for his glory, although you are often ashamed 
 
 * I am not all-sufficient. 
 
120 
 
 THE LIFE OF 
 
 you have done so little, and wish you could do a thousand times more. 
 This induces me to mention to you, what has been upon my mind for 
 many years ; and what, I am persuaded, would be much for the glory of 
 God, if it could once be effected. And I am in great hopes it will be, 
 if you heartily undertake it, trusting in him alone. 
 
 “ Some years since, God began a great work in England : But the 
 labourers were few. At first those few were of one heart: But it was 
 not so long. First one fell off, then another and another, till no two of 
 us were left together in the work, beside my brother and me. This 
 prevented much good, and occasioned much evil. It grieved our spirits, 
 and weakened our hands. It gave our common enemies huge occasion 
 to blaspheme. It perplexed and puzzled many sincere Christians, It 
 caused many to draw back to perdition. • It ‘ grieved the Holy Spirit of 
 God. 1 
 
 “As labourers increased, disunion increased, offences were multiplied. 
 And instead of coming nearer to, they stood farther and farther off from 
 each other; till at length those who were not only brethren in Christ, 
 but fellow labourers in his gospel, had no more connexion or fellowship 
 with each other than Protestants have with Papists. 
 
 “ But ought this so to be ? Ought not those who are united to one 
 Common Head, and employed by Him in one common work, to be uni¬ 
 ted to each other? I speak now of those labourers, who are ministers 
 of the church of England. These are chiefly Mr. Perronet, Romaine, 
 Newton, Shirley : Mr. Downing, Jesse, Adam: Mr. Talbot, Ryland, 
 Stillingfleet, Fletcher: Mr. Johnson, Baddeley, Andrews, Jane: Mr. 
 Hart, Symes, Brown, Rouquet: Mr. Sellon, Venn, Richardson, Bur¬ 
 net, Furley, Crook: Mr. Eastwood, Conyers, Bentley, King: Mr. 
 Berridge, Hicks George Whitfield, John Wesley, Charles Wesley, 
 John Richardson, Benjamin Colley.—Not excluding any other Clergy¬ 
 men, who agree in these essentials, 
 
 “I. Original sin, 
 
 “II. Justification by faith, 
 
 “ III. Holiness of heart and life : provided their life be answer- 
 able to their doctrine. 
 
 “ 4 But what union would you desire among these V —Not a union 
 in opinions. They might agree or disagree, touching Absolute Decrees 
 on the one hand, and Perfection on the other.—Not a union in expres¬ 
 sions. These may still speak of the imputed righteousness , and those of 
 the merits of Christ.—Not a union, with regard to outivard order. Some 
 may still remain quite regular; some quite irregular ; and some partly 
 regular and partly irregular . But these things being as they are, as 
 each is persuaded in his own mind, is it not a most desirable thing, that 
 we should 
 
 “ 1. Remove hinderances out of the way ? Not judge one an¬ 
 other, not despise one another, not envy one another ? Not be displeased 
 at one another’s gifts or success , even though greater than our own ? Not 
 wait for another’s halting, much less wish for it, or rejoice therein ? 
 
 44 Never speak disrespectfully, slightly, coldly, or unkindly of each 
 other; never repeat each other’s faults, mistakes, or infirmities, much 
 less listen for and gather them up : Never say or do any thing to hinder 
 each other’s usefulness, either directly or indirectly ? 
 
 “ Is it not a most desirable thing, that we should 2. love as bre- 
 
THE REV. JOHN WESLEY. 
 
 121 
 
 thren? Think well of and honour one another ? Wish all good, all 
 grace, all gifts, all success, yea, greater than our own to each other"? 
 Expect God will answer our wish, rejoice in every appearance thereof, 
 and praise him for it ? Readily believe good of each other, as readily as 
 we once believed evil ? 
 
 44 Speak respectfully, honourably, kindly of each other ; defend each 
 other’s character 1 Speak all the good we can of each other: Recom¬ 
 mend one another where we have influence : Each help the other on in 
 his work, and enlarge his influence by all the honest means we can ? 
 
 44 This is the union which I have long sought after. And is it not 
 the duty of every one of us so to do ? Would it not be far better for owr- 
 selves ? A means of promoting both our holiness and happiness ? Would 
 it not remove much guilt from those who have been faulty in any of 
 these instances 1 And much pain from those who have kept themselves 
 pure ? Would it not be far better for the people , who suffer severely from 
 the clashings and contentions of their leaders, which seldom fail to occa¬ 
 sion many unprofitable, yea, hurtful disputes among them ? Would it not 
 be better even for the poor, blind ivorld , robbing them of their sport, 
 4 0! they cannot agree among themselves !’ Would it not be better for the 
 ivhole work of God, which would then deepen and widen on every side ? 
 
 44 4 But it will never be : It is utterly impossible !’ Certainly, it is with 
 men. Who imagines we can do this ? That it can be effected by any 
 human power ? All nature is against it, every infirmity, every wrong tem - 
 per and passion; love of honour and praise, of power, of pre-eminence ; 
 of anger, resentment, pride ; long-contracted habits, and prejudice lurk¬ 
 ing in ten thousand forms.* The devil and all his angels are against it. 
 For if this takes place, how shall his kingdom stand 1 All the world , all 
 that know not God are against it, though they may seem to favour it for 
 a season. Let us settle this in our hearts, that we may be utterly cut 
 off from all dependance on our own strength or wisdom. 
 
 44 But, surely, 4 with God all things are possible .’ Therefore, 4 all 
 things are possible to him that believethf And this union is proposed 
 only to them,that believe, that show their faith by their works. 
 
 44 When Mr. C. was objecting the impossibility of ever effecting 
 such a union, I went up stairs, and after a little prayer, opened Kempis 
 on these words : 
 
 44 Expecta Dominum : Viriliter age : Noli diffidere: Noli discedere ; 
 sed corpus et animam expone constanter pro gloria Dei .| 
 
 44 1 am, Dear Sir, 
 
 44 Your affectionate Servant, 
 
 44 John Wesley. 
 
 44 Scarborough, April 29, 1764.” 
 
 Of thirty-four clergymen to whom he addressed the above, only three 
 vouchsafed him an answer ! The one which he received from the late 
 Vicar of Shoreham, in Kent, is such a picture of that blessed man, (now 
 with God,) that, I doubt not, it will be acceptable to my readers. 
 
 44 Shoreham, April 30, 1764. 
 
 44 My Reverend and dear Brother, —Yours of the 29th instant 
 gave me both pain and pleasure. 
 
 * Most certainly only the principle of perfect love will bear such fruit, 
 t “ Wait upon the Lord : i’lay the man: Doubt not: Shrink not: But sacrifice soul and 
 body continually for the glory of God.” 
 
iHE LIFE OF 
 
 44 I was highly delighted with your ardent wishes and endeavours tor 
 promoting the spirit of the Gospel among the preachers and other pro¬ 
 fessors of it; but deeply concerned at the disappointment and opposition 
 you have met with ! 
 
 44 It has been always a leading principle with me, (and I pray God 
 confirm and strengthen it more and more,) to love all those labourers of 
 Christ, who give proof by their diligence, their holy and heavenly beha¬ 
 viour, that they ‘ love our Lord Jesus Christ in sincerity even though 
 their sentiments, in many things, should differ from mine. 
 
 44 And therefore, though it be absurd to expect an entire union of sen¬ 
 timents in all things ; yet the endeavouring by every Christian method, 
 to 4 keep the unity of the Spirit in the bond of peace ,’ is the indispensible 
 duty of all Christians. Where this spiritual peace and union are not, there 
 4 faith working by love ’ is not: And where this divine faith is wanting, 
 there Christ is wanting : There his Spirit is wanting : And then 4 neither 
 circumcision nor uncircumcision will avail us any thing P 
 
 44 In this melancholy situation, whilst we are strangers to the divine 
 fruits of the Holy Spirit, let our gifts and talents be what they may ; let 
 us 4 speak with the tongues of men and of angels we are yet nothing 
 in the sight of God! Nay, though his Spirit should spread the Gospel, 
 by our ministry, in the hearts of thousands ; yet our own souls will 
 remain but a barren wilderness ! and Christ may say, ‘ I never knew 
 you P 
 
 44 How ought we, therefore, always to pray, that the 4 peace of God 
 may ever ride in our hearts that we may be ‘ rooted and grounded in 
 love; 9 and that we may constantly 4 follow after the things which make 
 for peace , and things wherewith one may edify another P 
 
 44 This is the Gospel of Jesus Christ: And may God impress it 
 thoroughly upon the minds and hearts of all! And may the poor despi¬ 
 sed flock 4 grow in grace and in the knowledge of our Lord and Saviour 
 Jesus Christ P 
 
 44 I am, Dear Sir, 
 
 44 Yours most affectionately, 
 
 44 Vincent Perronet.” 
 
 Mr. Hampson, in his Life of Mr. Wesley, mentions the above circu¬ 
 lar letter, (the only one he ever sent,) and the failure of the projected 
 union; and then adds, ‘ 4 His only resource, therefore, was in Lay- 
 Preachers.” Must not his readers imagine from this observation, that 
 those Preachers were employed subsequently to that proposal, and to 
 supply its failure ? Whereas the real truth is, they were employed more 
 than twenty years before the proposal was made ! Besides, the very 
 words of the letter clearly evidence, that no such union was proposed 
 as would make the least difference with respect to the Preachers. It 
 is, therefore, surprising that Mr. Hampson, who was himself employed 
 as an Itinerant Preacher for several years, should deviate so much from 
 the real truth. Many other particulars in the Life he has written, are 
 related with the same fidelity and candour. —This surprise, however, 
 is now swallowed up in the passing strangeness of a writer who has 
 reiterated the notion in a biography, published in the year 1823 ! 
 
 Having spoken so little concerning the calling of those preachers 
 who laboured with Mr. Wesley, being desirous my readers might chiefly 
 
THE REV. JOHN WESLEY. 
 
 *23 
 
 attend to him whose Memoirs I write, and to the great work in which he 
 was engaged, I believe it will not be unacceptable to lay before them 
 his thoughts on this subject after twenty years’ trial. He has given 
 them very fully in a letter to the Rev. Mr. Walker, of Truro, written 
 about this time, which I here subjoin : 
 
 “ Reverend and Dear Sir, —I have one point in view,-—To pro- 
 mote, as far as I am able, vital, practical religion ; and by the grace 
 of God, to beget, preserve and increase the life of God in the souls of 
 men. On this single principle I have hitherto proceeded, and taken no 
 step but in subserviency to it. With this view, when I found it to be 
 absolutely necessary for the continuance of the work which God had 
 begun in many souls, (which their regular pastors generally used all 
 possible means to destroy,) I permitted several of their brethren, whom 
 I believe God had called thereto and qualified for the work, to comfort, 
 exhort, and instruct those who were athirst for God, or who walked in 
 the light of his countenance. But, as the persons so qualified were few, 
 and those who wanted their assistance very many, it followed, that most 
 of these were obliged to travel continually from place to place ; and 
 this occasioned several regulations from time to time, which were chiefly 
 made in our Conferences. 
 
 “ So great a blessing has, from the beginning, attended the labours of 
 these Itinerants, that we have been more and more convinced, every 
 year, of the more than lawfulness of this proceeding; and the inconve¬ 
 niences, most of which we foresaw from the very first, have been both 
 fewer and smaller than were expected. Rarely two in one year, out of 
 the whole number of preachers, have either separated themselves, or 
 been rejected by us. A great majority have all along behaved as beco- 
 meth the gospel of Christ, and, I am clearly persuaded, still desire nothing 
 more than to spend and be spent for their brethren. 
 
 “ But you advise, 4 That as many of our preachers as are fit for it, 
 be ordained : and that the others be fixed to certain societies, not as 
 preachers, but as readers or inspectors.’ 
 
 “You oblige me by speaking your sentiments so plainly: With the 
 same plainness I will answer. So far as I know myself, I have no more 
 concern for the reputation of Methodism, or my own, than for the repu¬ 
 tation of Prester John. I have the same point in view as when I set out, 
 the promoting, as I am able, vital, practical religion : and in all our dis¬ 
 cipline, I still aim at the continuance of the work which God has already 
 begun in so many souls. With this view, and this only, I permitted 
 those whom, I believed, God had called thereto, to comfort, exhort, and 
 instruct their brethren. And if this end can be better answered some 
 other way, I shall subscribe to it without delay. 
 
 “ But is that which you propose a better way? This should be coolly 
 and calmly considered. 
 
 “ If I mistake not, there are now in the county of Cornwall, about 
 four-and-thirty little societies, part of whom now experience the love of 
 God : part are more or less earnestly seeking it. Four preachers, Peter 
 Jaco, Thomas Johnson, William Crabb, and William Ahvood, design, 
 for the ensuing year, partly to call other sinners to repentance, but chiefly 
 to feed and guide those tew feeble sheep; to forward them, as of the 
 ability which God giveth, in vital, practical religion. 
 
124 
 
 THE LIFE OF 
 
 “ Now»suppose we can effect, that Peter Jaco and Thomas Johnson 
 be ordained and settled in the curacies of Buryan and St. Just: and 
 suppose William Crabb and William Alwood fix at Launceston and Ply¬ 
 mouth Dock as Readers and Exhorters : Will this answer the end which 
 I have in view, so well as travelling through the county ? 
 
 “ It will not answer it so well, even with regard to those societies, 
 among whom Peter Jaco and Thomas Johnson are settled. Be their 
 talents ever so great, they will ere long grow dead themselves, and so 
 will most of those that hear them. I know, were I myself to preach one 
 whole year in one place, I should preach both myself and most of my 
 congregation asleep. Nor can I believe, it was ever the will of our Lord, 
 that any congregation should have only one teacher. We have found, 
 by long and constant experience, that a frequent change of teachers is 
 best. This preacher has one talent, that another. No one whom I ever 
 yet knew, has all the talents which are needful for beginning, continuing 
 and perfecting the work of grace in a whole congregation. 
 
 “ But suppose this would better answer the end, with regard to those 
 two societies, would it answer in those where William Alwood and Wil¬ 
 liam Crabb were settled as Inspectors or Readers ? First, who shall feed 
 them with the milk of the word? The ministers of their parishes? Alas! 
 they cannot: they themselves neither know, nor live, nor teach the 
 Gospel. These Readers ? Can then either they, or I, or you, always 
 find something to read to our congregation, which will be as exactly 
 adapted to their wants, and as much blessed to them as our preaching ? 
 And here is another difficulty still: What authority have I to forbid their 
 doing what I believe God has called them to do ? I apprehend, indeed, 
 that there ought, if possible, to be both an outward and inward call to 
 this work: yet, if one of the two be supposed wanting, I had rather want 
 the outward than the inward call. I rejoice that I am called to preach 
 the Gospel both by God and man: yet I acknowledge, I had rather have 
 the divine without the human, than the human without the divine call. 
 
 “ But waiving this, and supposing these four societies to be better 
 provided for than they were before : What becomes of the other thirty ? 
 Will they prosper as well when they are left as sheep without a shep¬ 
 herd ? The experiment has been tried again and again, and always with 
 the same effect. Even the strong in faith grew weak and faint: many 
 of the weak made shipwreck of the faith; the awakened fell asleep; 
 sinners, changed for a while, returned as a dog to the vomit;—and so, 
 by our lack of service, many of the souls perished for whom Christ died. 
 Now, had we willingly withdrawn our service from them, by voluntarily 
 settling in one place, what account of this could we have given to the 
 Great Shepherd of all our souls ? 
 
 “ I cannot therefore see, how any of those four preachers, or any 
 other in like circumstances, can ever, while they have health and strength, 
 ordained or unordained, fix in one place, without a grievous wound to 
 their own conscience, and damage to the general work of God. Yet, I 
 trust, I am open to conviction ; and your farther thoughts on this or any 
 subject, will be always acceptable to, 
 
 “ Reverend and Dear Sir, 
 
 “ Your affectionate Brother and Fellow labourer, 
 
 “ John Wesley. 
 
 “ To the Reverend J\Tr. Walker 
 
THE REV. JOHN WESLEV, 
 
 125 
 
 I cannot here omit mentioning that excellent and laborious minister, 
 the late Mr. Grimshaw, Rector of Haworth in Yorkshire, who about 
 this time went to his reward. He was indeed a man of God. He heartily 
 joined Mr. Wesley in his work ; and was so great an instrument of pro¬ 
 moting the revival in Yorkshire, that I shall be excused in giving Mr. 
 Wesley’s own account of his truly Christian life and apostolic labours. 
 
 “ It was at this time that Mr. Grimshaw fell asleep. He was bom 
 September 3, 1708, at Brindle, six miles South of Preston in Lanca¬ 
 shire, and educated at the schools of Blackburn and Heskin, in the 
 same county. Even then the thoughts of death and judgment made 
 some impression upon him. At eighteen he was admitted at Christ’s 
 College, in Cambridge. Here bad example so carried him away, that 
 for more than two years he seemed utterly to have lost all sense of 
 seriousness ; which did not revive till the day he was ordained Deacon, 
 in the year 1731. On that day, he was much affected with the sense of 
 the importance of the ministerial office. And this was increased by his 
 conversing with some at Rochdale, who met once a week to read, and 
 sing, and pray. But on his removal to Todmorden soon after, he quite 
 dropped his pious acquaintance, conformed to the world, followed all its 
 diversions, and contented himself with ‘ doing his duty’ on Sundays. 
 
 “ But, about the year 1734, he began to think seriously again. He 
 left off all his diversions ; he began to catechise the young people, to 
 preach the absolute necessity of a devout life ; and to visit his people, 
 not in order to be merry with them as before, but to press them to seek 
 the salvation of their souls. 
 
 “ At this period also, he began himself to pray in secret four times a 
 day. And the God of all grace, who prepared his heart to pray, soon 
 gave the answer to his prayer : Not indeed as he expected; not in joy 
 or peace, but by bringing upon him very strong and painful convictions 
 of his own guilt and helplessness, and misery ; by discovering to him, 
 what he did not suspect before, that i his heart was deceitful and despe~ 
 rately wicked ;’ and, what was more afflicting still, that all his duties and 
 labours could not procure him pardon, or gain him a title to eternal life. 
 In this trouble he continued more than three years, not acquainting any 
 one with the distress he suffered ; till one day, (in 1742,) being in the 
 utmost agony of mind, there was clearly represented to him [to his 
 mental eye,] Jesus Christ, pleading for him with God the Father, and 
 gaining a free pardon for him. In that moment, all his fears vanished 
 away, and he was filled with joy unspeakable. ‘ I was now,’ says he, 
 
 4 willing to renounce myself, and to embrace Christ for my all in all. O 
 what light and comfort did I enjoy in my own soul, and what a taste of 
 the pardoning love of God !’ 
 
 44 All this time, he was an entire stranger to the people called Me¬ 
 thodists, whom afterwards he thought it his duty to countenance, and to 
 labour with in his neighbourhood. He was an entire stranger also to 
 all their writings, till he came to Haworth : And then the good effects 
 of his preaching soon became visible. Many of his flock were brought 
 into deep concern for salvation, and were, in a little time after, filled 
 with peace and joy through believing. And, as in ancient times, the 
 whole congregation have been often seen in tears, on account of their 
 provocations against God, and under a sense of his goodness in yet 
 sparing them. 
 
 Vol. II. 
 
 17 
 
126 
 
 1'HE LIFE OF 
 
 u His lively manner of representing the truths of God could not fail 
 of being much talked of, and bringing many hundreds out of curiosity 
 to Haworth church; who received so much benefit by what they heard, 
 that when the novelty was long over, the church continued to be full of 
 people, many of whom came from far, and this for twenty years together. 
 
 “ Mr. Grimshaw was now too happy himself in the knowledge of 
 Christ to rest satisfied without taking every method he thought likely to 
 spread the knowledge of his God and Saviour : and as the very indigent 
 constantly make their leant of better clothes to appear in , an excuse for 
 not coming to church in the day-time, he contrived, for them chiefly, a 
 Lecture on Sunday evenings, though he had preached twice in the day 
 before. God was pleased to give great success to these attempts, which 
 animated him still more to spend and be spent for Christ. So the next 
 year he began a method (which was continued by him for ever after) of 
 preaching in each of the four hamlets he had under his care three times 
 every month. By this means, the old and infirm, who could not attend 
 the church, had the truth of God brought to their houses; and many, 
 who were so profane as to make the distance from the house of God a 
 reason for scarce ever coming to it, were allured to hear. By this time, 
 the great labour with which he instructed his own people, the holiness 
 of his conversation, and the benefit which very many from the neigh¬ 
 bouring parishes had obtained by attending his ministry, concurred to 
 bring upon him many earnest entreaties to come to their houses who 
 lived in the neighbouring parishes, and to expound the word of God to 
 souls as ignorant as they had been themselves. This request he did 
 not dare to refuse: so that while he provided abundantly for his own 
 flock, he annually found opportunity of preaching nearly three hundred 
 times to congregations in other parts. 
 
 u And for a course of fifteen years, or upwards, he used to preach 
 every week, fifteen, twenty, and sometimes thirty times, besides visiting 
 the sick, and other occasional duties of his function. It is not easy to 
 ascribe such unwearied diligence, chiefly among the poor, to any motive 
 but the real one. He thought he would never keep silence, while he 
 could speak to the honour of that God who had done so much for his 
 soul: and while he saw sinners perishing for lack of knowledge, and no 
 one breaking to them the bread of life, he was constrained, notwithstand¬ 
 ing the reluctance he felt within, to give up his name to still greater 
 reproach, as well as all his time and strength to the work of the ministiy. 
 
 “ During this intense application to what was the delight of his heart, 
 God was exceeding favourable to him. In sixteen years, he was only 
 once suspended from his labour by sickness, though he dared all wea¬ 
 thers, upon the bleak mountains, and used his body with less compas¬ 
 sion than a merciful man would use his beast. His soul at various times 
 enjoyed large manifestations of God’s love, and he drank deep into his 
 Spirit. His cup ran over, and at some seasons his faith was so strong, 
 and his hope so abundant, that higher degrees of spiritual delight would 
 have overpowered his mortal frame. 
 
 “ In this manner, Mr. Grimshaw employed all his powers and talents 
 even to his last illness: and his labours were not in vain in the Lord. 
 He saw an effectual change take place in many of his flock, and a 
 restraint from the commission of sin brought upon the parish in general. 
 He saw the name of Jesus exalted, and many souls happy in the know- 
 
THE R EV. JOHN WESLEY. 
 
 127 
 
 ledge of Him, and walking as became the Gospel. Happy he was him¬ 
 self, in being kept, by the power of God, unblamable in his conversa¬ 
 tion : Happy in being beloved in several of the last years of his life, by 
 every one in his parish ; who, whether they would be persuaded by him 
 to forsake the evil of their ways, or no, had no doubt that Mr. Grim- 
 show was their cordial friend. Hence, at his departure, a general con¬ 
 cern was visible through his parish. Hence, his body was interred 
 with what is more ennobling than all the pomp of a royal funeral: For 
 he was followed to the grave by a great multitude, with affectionate sighs, 
 and many tears; who cannot still hear his much-loved name without 
 weeping for the guide of their souls, to whom each of them was dear as 
 children to their father. 
 
 “ His behaviour, throughout his last sickness, was of a piece with 
 the last twenty years of his life. From the very first attack of his fever, 
 be welcomed its approach. His intimate knowledge of Christ abo¬ 
 lished all the reluctance nature feels to a dissolution; and, triumphing 
 in Him who is the Resurrection and the Life, he departed April 7th, 
 1762, in the 55th year of his age, and the twenty-first of his eminent 
 usefulness.”* 
 
 The cordial and intimate friendship, and union of ministerial labours, 
 which for so many years subsisted between Mr. Wesley and Mr. Grim¬ 
 shaw, furnish high evidence of that catholic spirit, which Mr. Wesley 
 so incessantly cultivated and preserved. Mr. Grimshaw did not agree 
 in every point of doctrine with Mr. Wesley ; but he had so much of 
 
 * the wisdom from abovef that he was * easy to be convinced ,’ (sutfs^pc;,) 
 of any truth, and easy to be ‘ persuaded ’ in any good way. This excel¬ 
 lent spirit appeared in him upon all occasions, and is manifest in a letter 
 which he wrote to Mr. Wesley concerning those differences, which 
 were indeed more in words than in judgment. The letter is dated July 
 23d, 1761. After apologizing for not attending the Conference then 
 held at Leeds, he observes, “ The disappointment is more my own loss 
 than yours: For there are several things which have for some time 
 been matter of so much uneasiness to me, that I thought, could they 
 not at this time be some how accommodated, I should be obliged to 
 recede from the Connexion ; which to do, would have been one of the 
 most disagreeable things in the world to me.—I would fain live and 
 die in this happy relation I have for many years borne, and still bear 
 to you. 
 
 “Two of the most material points were, concerning Imputed Right¬ 
 eousness and Christian Perfection. But as to the former, what you 
 declared to be your notion of it, at Heptonstal, is so near mine that I 
 am well satisfied.| And as to the other, your resolutions in Conference 
 are such, if John Emmot informs me right, as seem to afford me suffi¬ 
 cient satisfaction. 
 
 “ There are other matters more, but to me not of equal importance ; 
 to which notwithstanding, I cannot be reconciled. Such as, asserting 
 
 * a child of God to be again a child of the devil, if he give way to a 
 
 * The late Rev. Mr. Newton, several years after this, published a Life of Mr. Grimshaw, 
 in which he gives him due honour; but strange to say, he omits his connexion with Mr. 
 Wesley ! Must we account for this in the way that Mr. Wesley himself accounts for such 
 conduct in other good men who had been, like Mr. Nevvton, his intimate friends andcorres j 
 pondents ?—“ He is fallen into the pit of the Decrees, and knows me no more!” 
 
 x See the note in page 36. 
 
128 
 
 THE LIFE OF 
 
 temptation.—That he is a child of the devil who disbelieves the doctrine 
 of sinless perfection. —That he is no true Christian who has not attained 
 to it,’* &c, &c.—These are assertions very common with some of our 
 preachers, though, in my apprehension, too absurd and ridiculous to be 
 regarded, and therefore by no means of equal importance with what is 
 above said; and yet have a tendency, as the effect has already shown, 
 to distract and divide our societies.—You will perhaps say, ‘ Why did 
 you not admonish them ? Why did you not endeavour to convince them 
 of the error of such absurd assertions V —In some degree I havej though 
 perhaps not so fully or freely as I ought, or could have wished to have 
 done : For I feared to be charged by them, perhaps secretly to yourself, 
 with opposing them or their doctrines. These things I mentioned to 
 brother Lee, who declared, and I could not but believe him, that you 
 did and would utterly reject any such expressions. I am therefore, 
 in these respects, more easy; and shall, if such occasions require [it], 
 as I wish they never may, reprove and prevent them with plainness and 
 freedom. 
 
 “ Sinless^ Perfection is a grating term to many of our dear brethren ; 
 even to those who are as desirous and solicitous to be truly holy in 
 heart and life, as any perhaps of them who affect to speak in this un- 
 scriptural way. Should we not discountenance the use of it, and advise 
 its votaries to exchange it for terms less offensive, but sufficiently ex¬ 
 pressive of true Christian holiness ? By this I mean, (and why may I 
 not tell you what I mean ?) all that holiness of heart and life, which is 
 literally , plainly , abundantly taught us all over the Bible ; and without 
 which no man, however justified through faith in the righteousness of 
 Christ , can ever expect to see the Lord. This is that holiness, that 
 Christian Perfection, that sanctification, which, without affecting strange , 
 fulsome , offensive , unscriptural expressions and representations, I, and, 
 I dare say, every true and sincere-hearted member in our societies, and 
 I hope in all others, ardently desire and strenuously labour to attain. 
 This is attainable : For this therefore let us contend : To this let us 
 diligently exhort and excite all our brethren daily; and this the more as 
 we see the day, the happy, the glorious day approaching. 
 
 “ I have only to add, that I am determined, through the help of God, 
 so far as I know or see at present, to continue in close connexion with 
 you, even unto death; and to be as useful as I am able, or is consistent 
 with my parochial , and other indispensible obligations ; chiefly in this 
 round, J and at times abroad ; to strengthen your hands in the great and 
 glorious work of our Lord, which you have evidently so much at heart, 
 elaborately so much in hand, and in which He (blessed for ever be his 
 name !) has so extensively and wonderfully prospered you.” 
 
 Immediately on the receipt of this letter, before the Conference quite 
 broke up, Mr. Wesley took an opportunity of preaching from the words 
 of St. James, 4 In many things we offend all .’ On this occasion, he 
 
 * Uttered, do doubt, by warm men when disputing with Antinomians. Such contentions 
 were very common in that day. 
 
 f Mr. Wesley himself never used that term. He looked upon it as almost, if not quite, 
 equal to legal perfection. 
 
 t The Circuits were at that time called Rounds. Haworth, Mr. Grimshaw’s parish, was 
 afterwards printed in the Minutes “ Haworth Circuit,” and Mr. Grimshaw was appointed 
 the Assistant, or the preacher who immediately assisted Mr. Wesley. 
 
THE REV. JOHN WESLEY. 
 
 129 
 
 observed, <c 1. As long as we live, our soul is connected with the 
 body.—2. As long as it is thus connected, it cannot think but by the 
 help of bodily organs.—3. As long as these organs are imperfect, we 
 are liable to mistakes, both speculative and practical .—4. Yea, and a 
 mistake may occasion my loving a good man less than I ought; which 
 is a defective, that is, a wrong temper.—5. For all these, we need the 
 atoning blood , as indeed for every defect or omission. —Therefore, 
 6. All men have need to say daily, ‘ Forgive us our trespasses ”•—We 
 see here the solid reason why Mr. Wesley always objected to the 
 phrase, smless perfection. 
 
THE LIFE 
 
 OP 
 
 THE REV. JOHN WESLEY, A. M. 
 
 BOOK THE SEVENTH. 
 
 CHAPTER I. 
 
 GREAT REVIVAL OF RELIGION-SEPARATION OF MAXFIELD AND OTHERS 
 
 -MINUTES OF THE CONFERENCE AGAINST ANTINOMIANISM-PRO¬ 
 TEST BY THE REV. MR. SHIRLEY AND OTHERS-MR. FLETCHER’S 
 
 WRITINGS. 
 
 Whoever seriously considers the foregoing pages, will readily con¬ 
 clude, that the work carried on by Mr. Wesley and his assistants was 
 really of God. The great concern for religion, which was evident in 
 many thousands, who were before careless or profane; the impression 
 made on their minds, of the importance of eternal things ; their being so 
 deeply convinced of the number and heinousness of their own sins, from 
 which conviction sprung ‘ fruits meet for repentance ;’ their being made 
 happy partakers of ‘ righteousness , peace , and joy in the Holy Ghost,’ 
 and walking in all holiness , were demonstrable proofs of this. For is 
 there any name given under heaven, whereby men can be thus saved, 
 hut the name of Christ alone ? 
 
 But the Lord, at sundry times and in divers places, poured out his 
 Spirit in a remarkable manner. This religious concern , these divine 
 impressions , and their consequent fruits, attended the preaching of God’s 
 word in so great a degree upon those occasions, that more were con¬ 
 verted in a few months, or even weeks or days at such times, than for 
 several years before. Many parts of these kingdoms have been thus 
 favoured, at different seasons ; but especially about the year 1760, and 
 for some years after. In London particularly, this revival of religion 
 was great and conspicuous ; many hundreds were added to the Socie¬ 
 ties, and the word of the Lord was glorified among them. 
 
 The city of London had been highly favoured from the commence¬ 
 ment of Mr. Wesley’s labours. He usually resided there during the 
 winter months. There were now several chdpels in it; under his direc¬ 
 tion. In some of these, on every Lord’s day, the service of the Church 
 of England was performed, and the Lord’s Supper administered. Mr. 
 Maxfield, whom we have already mentioned, was ordained by Dr. Bar¬ 
 nard, then Bishop of Londonderry, who resided for some time at Bath, 
 for the benefit of his health. The Bishop received him at Mr. Wesley’s 
 recommendation, saying, “ Sir, I ordain you, to assist that good man, 
 that he may not work himself to death.” He did assist Mr. Wesley for 
 some years, and was eminently useful. 
 
 At the beginning of this great revival of religion, Mr. Maxfield was in 
 
r IIHE REV. JOHN WESLEY. 
 
 131 
 
 London. For some time he laboured in concert with Mr. Wesley and 
 the other preachers. But this did not continue. The sower of tares, 
 the enemy of God and man, began now again to pervert the right ways 
 of the Lord. While hundreds rejoiced in God their Saviour with joy 
 unspeakable and full of glory, and yet walked humbly with him, being 
 zealous of ‘ whatsoever things are pure , and lovely , and of good report ; 9 
 others were not so minded. Instead of the faith which worketh by love, 
 Antinomianism reared its head again. Dreams, visions, and revelations 
 were now honoured more than the written word. Some of the preach¬ 
 ers bluntly and sharply opposed the spreading errors ; which seemed 
 only to make things worse. But on Mr. Wesley’s arrival in town, the 
 visionaries stood reproved. For a considerable time, however, as he 
 himself confesses, he knew not how to act. He saw that much good 
 was done ; but he also saw that much evil was intermixed. Some who 
 appeared to be very useful among the people, nevertheless encouraged 
 those things which are subversive of true order, and contrary to Scrip¬ 
 ture. He loved Mr. Maxfield much, and hoped all good concerning 
 him: Yet he could not but see that he rather encouraged those evils 
 than opposed them. He, therefore, retired to Canterbury for a few 
 days, from whence he sent him the following letter: 
 
 “ Without any preface or ceremony, which is needless between you 
 and me, I will simply and plainly tell you what I dislike, in your doc¬ 
 trine, spirit, or outward behaviour. When I say yours , I include brother 
 Bell and Owen, and those who are most closely connected with them. 
 
 “ 1. I like your doctrine of Perfection , or pure love ; love excluding 
 sin : Your insisting, that it is merely by faith ; that consequently it is 
 instantaneous , (though preceded and followed by a gradual work,) and 
 that it may be now, at this instant. 
 
 “ But I dislike your supposing a man may be as perfect as an angel ; 
 that he can be absolutely perfect; that he can be infallible , or above being 
 tempted; or, that the moment he is pure in heart, he cannot fall from it. 
 
 “ I dislike the saying, ‘ This was not known or taught among us, till 
 within two or three years.’ I grant, you did not know it. You have over 
 and over denied instantaneous* sanctification to me. But I have known 
 and taught it, (and so has my brother, as our writings show,) above 
 these twenty years. 
 
 “ I dislike your directly or indirectly depreciating justification; say¬ 
 ing, a justified person is not in Christy is not born of God, is not sancti¬ 
 fied , not a temple of the Holy Ghost; or that he cannot please God, or 
 cannot grow in grace . 
 
 “ I dislike your saying, that one, saved from sin, needs nothing more 
 than looking to Jesus , needs not to hear or think of any thing else : Be¬ 
 lieve, believe , is enough ; that he needs no self-examination , no times of 
 private prayer; needs not mind little or outward things; and that he 
 cannot be taught by* any person, who is not in the same state. 
 
 “ I dislike your affirming, that justified persons in general persecute 
 them that are saved from sin; that they have persecuted you on this 
 account; and that, for two years past, you have been more persecuted 
 by the two brothers, than ever you was by the world in all your life. 
 
 * By instantaneous sanctification, Mr. Wesley always meant the principle of entire sanc¬ 
 tification, which St. John calls 1 perfect love;' that is, love that casts out all opposite tem 
 pers. May not this be given in a moment ? 
 
132 
 
 THE LIFE OF 
 
 “ 2. As to your spirit, I like your confidence in God, and your zeal 
 for the salvation of souls. 
 
 “ But I dislike something which has the appearance of pride , of over¬ 
 valuing yourselves and undervaluing others, particularly the preachers ; 
 thinking not only that they are blind and that they are not sent of God, 
 but even that they are dead; dead to God, and walking in the way to 
 hell; that ‘ they are going one way, you another; that they have no 
 life in them!’ Your speaking of yourselves, as though you were the 
 only men who knew and taught the Gospel; and as if not only all the 
 Clergy , but all the JMethodists besides, were in utter darkness. 
 
 “ I dislike something that has the appearance of enthusiasm; over¬ 
 valuing feelings and inward impressions; mistaking the mere work of 
 imagination for the voice of the Spirit; expecting the end without the 
 means, and undervaluing reason , knowledge , and wisdom in general. 
 
 “ I dislike something that has the appearance of Jlntinomianism ; not 
 magnifying the law, and making it honourable ; not enough valuing ten¬ 
 derness of conscience , and exact watchfulness in order thereto; using 
 faith rather as contradistinguished from holiness , than as productive 
 of it. 
 
 “ But what I most of all dislike is, your littleness of love to your bre¬ 
 thren, to your own Society; your want of union of heart with them, 
 and boivels of mercies towards them ; your want of meekness , gentleness , 
 long-suffering; your impatience of contradiction ; your counting every 
 man your enemy that reproves or admonishes you in love ; your bigotry 
 and narrowness of spirit, loving in a manner only those that love you; 
 your censoriousness , proneness to think hardly of all who do not exactly 
 agree with you; in one word, your divisive spirit. Indeed, I do not 
 believe, that any of you either design or desire a separation. But you 
 do not enough fear , abhor , and detest it, shuddering at the very thought. 
 And all the preceding tempers tend to it, and gradually prepare you for 
 it. Observe, I tell you before! God grant you may immediately and 
 affectionately take the warning! 
 
 “3. As to your outward behaviour, I like the general tenour of your 
 life, devoted to God, and spent in doing good. 
 
 “ But I dislike your slighting any, the very least rules of the Bands 
 or Society; and your doing any thing that tends to hinder others from 
 exactly observing them. Therefore, 
 
 “ I dislike your appointing such meetings, as hinder others from 
 attending either the public preaching, or their class or band; or any 
 other meeting, which the rules of the Society or their office require them 
 to attend. 
 
 “ I dislike your spending so much time in several meetings, as many 
 that attend can ill spare from the other duties of their calling, unless 
 they omit either the preaching, or their class or band. This naturally 
 tends to dissolve our Society, by cutting the sinews of it. 
 
 “ As to your more public meetings, I like the praying fervently and 
 largely for all the blessings of God. And I know much good has been 
 done hereby, and hope much more will be done. 
 
 “ But I dislike several things therein : 1. The singing, or speaking, 
 or praying, of several at once : 2. The praying to the Son of God only, 
 or more than to the Father: 3. The using improper expressions in 
 prayer: sometimes too bold, if not irreverent: sometimes too pompous 
 
THE REV* JOHN WESLEY. 
 
 133 
 
 and magnificent, extolling yourselves rather than God, and telling him 
 what you are , not what you want: 4. Using poor, flat, bald hymns; 
 5. The never kneeling at prayer: 6. Your using postures or gestures 
 highly indecent: 7. Your screaming, even so as to make the words 
 unintelligible : 8. Your affirming people will be justified or sanctified 
 just now: 9. The affirming they are, when they are not; 10. The 
 bidding them say, I believe: 11. The bitterly condemning any that 
 oppose, calling them wolves , &c, and pronouncing them hypocrites , or 
 not justified, 
 
 “ Read this calmly and impartially before the Lord in prayer. So 
 shall the evil cease, and the good remain. And you will then be more 
 than ever united to 
 
 “ Your affectionate brother, 
 
 “ John Wesley. 
 
 “ Canterbury, JYcv. 2, 1762*” 
 
 It does not appear that this letter had any good effect. George Bell, 
 mentioned above as an intimate of Mr. Maxfield, was a sergeant in the 
 Life-Guards. He was at one time unquestionably a man of piety, of 
 deep communion with God, and of extraordinary zeal for the conversion 
 of souls. But he was not a man of understanding: His imagination 
 was lively, but his judgment weak. While, therefore, he hearkened to 
 the advice of those who had longer experience in the ways of God than 
 himself, as well as more knowledge of the devices of Satan, he was a 
 pattern to all, and eminently useful to his brethren. But not continuing 
 to regard either them or his Bible he fell into enthusiasm, pride and 
 great uncharitableness. Yet Mr. Wesley, it appears, was very tender 
 over this poor man : “ Being determined,” says he, “ to hear for myself, 
 I stood where I could hear and see without being seen. George Bell 
 prayed, in the whole, pretty near an hour. His fervour of spirit I could 
 not but admire. I afterwards told him what I did not admire : Namely, 
 1. His screaming every now and then in so strange a manner, that one> 
 could scarce tell what he said: 2. His thinking he had the miraculous 
 discernment of spirits : And, 3. His sharply condemning his opposers.” 
 
 A member of the Society, soon after, observed to Mr. Wesley, “ Sir, 
 I employ several men. Now, if one of my servants will not follow my 
 directions, is it not right in me to discard him at once 1 Pray, Sir, apply 
 this to Mr. Bell.” He answered, “ It is right to discard such a servant 
 But what would you do, if he were your son ?” 
 
 All this time, he was blamed on every hand ; by some, because he 
 did not reprove those persons; by themselves, because, as they said, 
 he was continually reproving them. 
 
 “ I had a second opportunity,” observes Mr. Wesley, “ of hearing 
 George Bell. I believe, part of what he said was from God, (this was 
 my reflection at that time,) part from a heated imagination. But as he 
 did not scream, and there was nothing dangerously wrong, I do not yet 
 see cause to hinder him.”—He heard him once more on that day sen¬ 
 night. “ I was then convinced,” says he, “ that he must not continue to 
 pray at the Foundery. The reproach 6f Christ I am willing to bear; 
 but not the reproach of enthusiasm, if I can help it. 
 
 “ All this time,” he proceeds, “ I did not want information from all 
 quarters, that Mr. Maxfield was at the bottom of all this ; that he was 
 
 VdL. H. 18 
 
134 
 
 UHE LIFE OF 
 
 the life of the cause ; that he was continually spiriting up all with whom 
 he was intimate, against me ; that he told them, I was not capable of 
 teaching them ; and insinuated, that none was but himself; and that the 
 inevitable consequence must be a division in the Society.” 
 
 But George Beil became still more wild: And, as he took every 
 strong impression made upon his mind for a revelation from God, he at 
 last prophesied, in January, 1763, that “ the end of the world would be 
 on the 28th of February following.” Mr. Wesley explicitly declared 
 against this, first in the Society, then in the Congregation, and after¬ 
 wards in the Public papers. W hen the day arrived, he preached at Spi- 
 talfields in the evening on, ‘ Prepare to meet thy God ; 9 thus turning to 
 religious profit, the terror which had seized upon many. After expound¬ 
 ing the passage, he largely showed the utter absurdity of the supposi¬ 
 tion, that the world would be at an end that night. But, notwithstanding 
 all he could say, many were afraid to go to bed, and some wandered 
 about in the fields, being persuaded, that if the world did not end, at 
 least London would be swallowed up by an earthquake. But he went 
 to bed at his usual time, and, as he notes in his Journal, was fast asleep 
 about ten o’clock. 
 
 Things now ripened apace for a separation: To prevent which, (if 
 possible,) he desired all the preachers, as they had time, to be present 
 at all meetings, when he could not attend himself; particularly at the 
 Friday meeting, in the chapel at West-street. At this, Mr. Maxfield 
 was highly offended, and wrote to him as follows : 
 
 “ I wrote to you, to ask if those who before met at brother Guilford’s,* 
 might not meet in the chapel. Soon after you came to town, the preach¬ 
 ers were brought into the meeting, though you told me, again and again, 
 they should not come.” ( True , remarks Mr. Wesley, but , since I said 
 this , there has been an entire change in the situation of things.) “ Had 
 I known this, I would rather have paid for a room out of my own pocket. 
 I am not speaking of the people that met at the Foundery before; though 
 I let some of them come to that meeting.—If you intend to have the 
 preachers there to watch, and others that I think very unfit , and will 
 not give me liberty to give leave to some that I think fit to be there, I 
 shall not think it my duty to meet them.”—So from this time he kept a 
 separate meeting elsewhere. 
 
 Shortly after this, Mr. Maxfield refused to preach at the Fbundery 
 according to appointment. Mr. Wesley, who was at Westminster, 
 where he intended to preach, hearing this, immediately returned to the 
 Foundery, and preached there himself on the words of Jacob, ‘ If I am 
 bereaved of my children , I am bereaved /’ Thus was that breach made 
 which could never afterwards be healed. 
 
 Mr. Maxfield lived about twenty years after this separation, and 
 preached in a meeting-house near Moorfields to a large congregation. 
 Several who separated with him, continued with him to the last; though 
 far the greater part returned. Mr. Wesley mourned over him, as an old 
 and valued friend, and as the first Preacher of the Gospel who submit¬ 
 ted to his direction. But he always considered his behaviour, in the 
 present ifistance, as both ungrateful and unjust; as well as giving a stab 
 to the cause of true religion in London, from which it did not entirely 
 
 * Mr. Guilford afterwards became Itinerant: and lived, laboured, and died, in the full 
 triumph of Faith 
 
THE REV. JOHN WESLEY. 
 
 135 
 
 recover for several years. Poor George Bell lived many years after Mr. 
 Maxfield, but he made no pretension to religion. He was a deplorable 
 instance of the danger which arises even to truly pious persons, from 
 giving place to any impression that does not agree with the only true 
 standard, the word oj God. —I shall have occasion to introduce Mr. 
 Maxfield again to the reader, in a way truly characteristic. 
 
 The great revival of religion was not, however, stopped by this un¬ 
 happy separation, or by the extravagance which led to it. Mr. Wesley 
 soon after visited many parts of England, in which he found the same 
 deep concern for genuine piety, with the same inward, experimental 
 knowledge and love of God, as our Redeemer and Sanctifier, which had 
 been so remarkable in London. Meantime the crowds that flocked to 
 hear the word of God, were immense. At Newcastle-upon-Tyne, he 
 was obliged to preach, in the open air, at five in the morning ! 
 
 On his return to London, he examined the Society, and found that 
 one hundred and seventy-five persons had separated from their brethren. 
 But the gracious work of God still continued among those who remained. 
 
 “ I stood and looked back,” says he, “ on the late occurrences. 
 The peculiar work of this season has been, what St. Paul calls ‘ the 
 perfecting of the saints .’ Many persons in London, Bristol, York, and 
 in various parts both of England and Ireland, have experienced so deep 
 and universal a change, as it had not before entered into their hearts to 
 conceive. After a deep conviction of inbred sin, of their total fall from 
 God, they have been so filled with faith and love, (and generally in a 
 moment,) that sin vanished, and they found, from that time, no pride, 
 anger, evil desire, or unbelief. They could 4 rejotce evermore , pray 
 without ceasing , and in every thing give thanks.’ Now, whether we 
 call this the destruction or suspension of sin, it is a glorious work of 
 God ; such a work as, considering both the depth and extent of it, we 
 never saw in these kingdoms before. 
 
 “ It is possible, some who spoke in this manner were mistaken; and 
 it is certain, some have lost what, they then received. A few (very few 
 compared to the whole number) first gave way to enthusiasm, then to 
 pride, next to prejudice and offence, and at last separated from their 
 brethren. But although this laid a huge stumblingblock in the way, 
 still the work of God went on, nor has it ceased to this day in any of 
 its branches. God still convinces, justifies, sanctifies. We have lost 
 only the dross, the enthusiasm, the prejudice and offence. The pure 
 gold remains, 1 faith ivorking by love ,’ and, we have ground to believe, 
 increases daily.” 
 
 The doctrines of the Bible, of the Reformation, and of the Church 
 of England, were now preached in almost every part of the land. Pre¬ 
 sent ‘ salvation by grace through faith’ and universal obedience as the 
 fruit thereof, urged on the consciences of men, caused practical Chris¬ 
 tianity again to revive : And, to use the words of a pious and elegant 
 writer,* “ Leaning on her fair daughters, Truth and Love, she took 
 a solemn walk through the kingdom, and gave a foretaste of heaven to 
 all that entertained her.” “ She might,” says he, “ by this time have 
 turned this favourite isle into a land flowing with spiritual milk and honey, 
 if Apollyon, disguised in his angelic robes, had not played, and did not 
 continue to play, his old (Antinomian) game.” 
 
 * The late Rev. Mr. Fletcher, Vicar of Madelv, Salop. 
 
THE LIFE OF* 
 
 i36 
 
 We have already seen this mystery of iniquity break out on particular 
 occasions. But the deadly leaven spread far and wide ; and many of 
 those whose hearts it had alienated from God, had still 4 a name to live*’ 
 Some of them were even accounted pillars in their respective congre¬ 
 gations,* who, while the truly pious wept and prayed for them, were 
 ‘ at ease in Zion ,’ having only the form of godliness, with a confidence 
 at the same time that their state was good, because 4 they knew not what 
 spirit they were of’ 
 
 It may not be unacceptable, to give a picture of this fatal delusion, 
 drawn by the same masterly hand : 
 
 44 At this time, we stand particularly in danger of splitting upon the 
 Antinomian rock. Many smatterers in Christian experience talk of fin¬ 
 ished salvation in Christ, or boast of being in a state of Justification and 
 Sanctification, while they know little of themselves, and less of Christ. 
 Their whole behaviour testifies, that their heart is void of humble love, 
 and full of carnal confidence. They cry, 4 Lord, Lord !’ with as much 
 assurance and as little right, as the foolish virgins. They pass for sweet 
 Christians, dear children of God, and good believers; but their secret 
 reserves evidence them to be only such believers as Simon Magus, 
 Ananias, and Sapphira. 
 
 44 Some with Diotrephes, 4 love to have the pre-eminence , and prate 
 malicious words , and not content therewith, they do not themselves receive 
 the brethren, and forbid them that would.’ Some have 4 forsaken the 
 right way, and are gone astray, following the way of Balaam, who 
 loved the wages of unrighteousness ; they are ivells without water, clouds 
 without rain , and trees without fruit :’ with Judas they try to load them¬ 
 selves with thick clay, endeavour to 4 lay up treasures on eay'th, and 
 make provision for the flesh to fulfil the lusts thereof.’ Some, with the 
 incestuous Corinthian, are 4 led captive by fleshly lusts,’ and fall into the 
 greatest enormities. Others, with the language of the awakened pub¬ 
 lican in their mouths, are fast asleep in their spirits : You hear them 
 speak of the corruptions of their hearts in as unaffected and airy a man¬ 
 ner, as if they talked of freckles upon their faces : It seems, they run 
 down their sinful nature, only to apologize for their sinful practices ; or 
 to appear great proficients in self-knowledge, and court the praise due 
 to genuine humility. 
 
 44 Others, quietly 4 settled on the lees’ of the Laodicean state, by the 
 whole tenour of their life say, 4 they are rich and increased in goods, and 
 have need of nothing ;’ utter strangers to 4 hunger and thirst after right¬ 
 eousness,’ they never importunately beg, never wrestle hard for the hid¬ 
 den manna. On the contrary, they sing a requiem to their poor dead 
 souls, and say, 4 Soul take thine ease, thou hast goods laid up [in Christ] 
 for many years,’ yea, for ever and ever ; and thus, like Demas, they go 
 on talking of Christ and heaven, but loving their ease, and enjoying 
 4 this present world.’ 
 
 44 Yet many of these, like Herod, hear and entertain us gladly ; but 
 like him also, they keep their beloved sin, pleading for it as a right eye, 
 and saving it as a right hand. To this day their bosom-corruption is 
 
 * Mr. Southey strangely supposes, that this strong description exhibited the true state of 
 the Wesleyan Societies ! Blessed be God, we had then, and have still, a discipline which 
 prevents such a leaven from spreading- among vs. In the parishes, or congregations, it 
 made great havoc. 
 
THE REV. JOHN WESLEY. 
 
 137 
 
 not only alive, but indulged; their treacherous Delilah is hugged ; and 
 their spiritual Agag walks delicately, and boasts that 4 the bitterness of 
 death is past ,’ and he shall never be 4 hewed in pieces before the Lord 
 nay, to dare so much as to talk of his dying before the body, becomes an 
 almost unpardonable crime. 
 
 “ Forms and fair shows of godliness deceive us : Many, whom our 
 Lord might well compare to 4 whited sepulchres ,’ look like angels of light 
 when they are abroad, and prove tormenting fiends at home. We see 
 them weep under sermons, we hear them pray and sing with the tongues 
 of men and angels ; they even profess the faith that removes mountains; 
 and yet, by and by, we discover they stumble at every molehill; every 
 trifling temptation throws them into peevishness, fretfulness, impatience, 
 ill-humour, discontent, anger, and sometimes into loud passion. 
 
 44 Relative duties are by many grossly neglected; husbands slight 
 their wives, or wives neglect and plague their husbands; children are 
 spoiled, parents disregarded, and masters disobeyed : yea, so many are 
 the complaints against servants professing godliness on account of their 
 unfaithfulness, indolence, pert answering again, forgetfulness of their 
 menial condition, or insolent expectations, that some serious persons 
 prefer those who have no knowledge of the truth, to those who make a 
 high profession of it. 
 
 44 Knowledge is certainly increased ; 4 many run to and fro 1 after it, 
 but it is seldom experimental; the power of God is frequently talked of, 
 but rarely felt, and too often cried down under the despicable name of 
 frames and feelings. Numbers seek , by hearing a variety of gospel 
 ministers, reading all the religious books that are published, learning the 
 best tunes to our hymns, disputing on controverted points of doctrine, 
 telling or hearing church news, and listening to or retailing spiritual 
 scandal. But, alas! few strive in pangs of heartfelt conviction, few 
 4 deny themselves and take up their cross daily ;’ few 4 take the kingdom 
 of heaven by [the holy] violence 1 of wrestling faith and agonizing prayer; 
 few 4 see,’ and fewer live in, 4 the kingdom of God ,’ which ‘ is righteous¬ 
 ness , peace , and joy in the Holy Ghost. 1 In a word many say, 4 Lo ! 
 Christ is here ; and, lo ! he is there ;’ but few can consistently witness 
 that 4 the kingdom of heaven is within them. 1 
 
 44 Many assert that the 4 clothing of the king ’s daughter is of wrought 
 gold :’ but few, very few expedience that 4 she is all glorious within 
 and it is well, if many are not bold enough to maintain that she is 4 all 
 full of corruptions. 1 With more truth than ever we may say, 
 
 Ye different sects, who all declare, 
 
 Lo ! here is Christ, or Christ is there! 
 
 Your stronger proofs divinely give, 
 
 And show us where the Christians live! 
 
 Your claim, alas . ye cannot prove, 
 
 Ye want the genuine mark of love. 
 
 44 The consequences of this high, and yet lifeless profession, are as 
 evident as they are deplorable. Selfish views, sinister designs, invete¬ 
 rate prejudice, pitiful bigotry, party spirit, self-sufficiency, contempt of 
 others, envy, jealousy, 4 making men offenders for a word ’—possibly a 
 Scriptural word too, taking advantage of each other’s infirmities, mag¬ 
 nifying innocent mistakes, putting the worst construction upon each 
 other’s words and actions, false accusations, backbiting, malice, revenge, 
 
138 
 
 THE LIFE OF 
 
 persecution, and a hundred such evils, prevail among religious people, 
 to the great astonishment of the children of the world, and the unspeak¬ 
 able grief of the true Israelites that yet remain among us. 
 
 44 But this is not all. Some of our hearers do not even keep to the 
 great outlines of heathen morality : Not satisfied practically to reject 
 Christ’s declaration, that 4 it is more blessed to give than to receive ,’ they 
 proceed to that pitch of covetousness and daring injustice, as not to pay 
 their just debts ; yea, and to cheat and extort, whenever they have a fair 
 opportunity. How few of our Societies are there, where this or some 
 other evil has not broken out, and given such shakes to the ark of the 
 gospel, that had not the Lord wonderfully interposed, it must long ago 
 have been overset 1 And you know how to this day 4 the name ,’ and 
 truth ‘ of God’ are 4 openly blasphemed among the baptized heathen ,’ 
 through the Antinomian lives of many, who 4 say they are Jews when 
 they are not,’ but by their works declare they ‘ are of the synagogue of 
 Satan.’ At your peril therefore, my brethren, countenance them not: I 
 know, you would not do it designedly, but you may do it unawares; 
 therefore take heed—more than ever take heed to your doctrine. Let 
 it be Scripturally evangelical; give not the children’s bread unto dogs ; 
 comfort not people that do not mourn. When you should give emetics, 
 do not administer cordials, and by that means strengthen the hands of 
 the slothful and unprofitable servant.” 
 
 Mr. Wesley had from the beginning borne a faithful testimony against 
 this delusion. In his sermon preached before the University of Oxford, 
 so early as the year 1738, he admitted, that the doctrine of Salvation 
 by Faith was often thus abused. 44 Many,” says he, 44 will now, as in 
 the Apostles’ days, 4 continue in sin that grace may abound.’ But their 
 blood is on their own head. The goodness of God ought to lead them 
 to repentance ; and so it will, those who are sincere of heart.” After 
 a trial of more than thirty years, he was abundantly confirmed in this 
 sentiment. 
 
 Therefore, to raise a bulwark against this overflowing of ungodliness, 
 and to prevent it from spreading among the people under his care, the 
 evil principle which occasioned it was taken into consideration, in the 
 Conference of the year 1770. Minutes of this Conference were soon 
 afterwards published, in which were inserted the following propositions : 
 
 “ Take heed to your doctrine .” 
 
 44 We said in 1744, 4 We have leaned too much towards Calvinism.’ 
 —Wherein ? 
 
 44 1. With regard to man’s faithfulness. Our Lord himself taught us 
 to use the expression, therefore we ought never to be ashamed of it. 
 We ought steadily to assert upon His authority, that if a man 4 is not 
 faithful in the unrighteous Mammon , God will not give him the true 
 riches.’ 
 
 44 2. With regard to working for life , which our Lord expressly com¬ 
 mands us to do. 4 Labour , (spya^eSs, literally work,) for the meat that 
 endureth to everlasting life.’ And in fact, every believer, till he comes 
 to glory, works for, as well as from life. 
 
 44 3. We have received it as a maxim, that 4 A man is to do nothing, 
 in order to justification.’ Nothing can be more false. Whoever desires 
 to find favour with God, should 4 cease from evil , and learn to do well.’ 
 
THE REV. JOHN WESLEY, 
 
 139 
 
 So God himself teaches by the prophet Isaiah. Whoever repents, should 
 4 do works meet for repentance .’ And if this is not in order to find 
 favour, what does he do them for ? 
 
 44 Once more review the whole affair : 
 
 44 1. Who of us is now accepted of God 1 
 
 44 He that now believes in Christ, with a loving, obedient heart. 
 
 44 2. But who among those that never heard of Christ 1 
 
 44 He that, according to the light he has, 4 feareth God and workelh 
 righteousness .’ 
 
 44 3. Is this the same with 4 he that is sincere V 
 
 44 Nearly, if not quite. 
 
 44 4. Is not this Salvation by works ? 
 
 44 Not by the merit of w orks, but by works as a condition.* 
 
 44 5. What have we then been disputing about for these thirty years ? 
 
 44 1 am afraid about words: [Namely, in some of the foregoing 
 instances.] 
 
 44 6. As to merit itself, of which we have been so dreadfully afraid : We 
 are rewarded according to our works , yea because of our works. How 
 does this differ from, for the sake of our works ? And how differs this 
 from Secundum merita operum?\ Which is no more than, as our works 
 deserve ? Can you split this hair ? I doubt, I cannot. 
 
 44 7. The grand objection to one of the preceding propositions, is 
 drawn from matter of fact. God does, in fact, justify those, who, by 
 their own confession, 4 neither feared God , nor wrought righteousness 
 Is this an exception to the general rule ? 
 
 44 It is a doubt, whether God makes any exception at all. But how 
 are we sure, that the person in question never did fear God and work 
 righteousness '? His own thinking so, is no proof. For we know how 
 all that are convinced of sin, undervalue themselves in every respect: 
 [i. e., think their case more hopeless than it really is.] 
 
 44 8. Does not talking, without proper caution; of a justified or sanc¬ 
 tified state, tend to mislead men; almost naturally leading them to 
 trust in what was done in one moment ? Whereas, we are every moment 
 pleasing or displeasing to God, according to our works; according to 
 the whole of our present inward tempers, and outward behaviour.” 
 
 It is hardly possible to give a just idea of the noise which these pro¬ 
 positions occasioned among the religious professors of the land. Some, 
 whose carnal confidence was shaken by them, cried out amain, “ that 
 they were contrary to the Gospel, and that Mr. Wesley had in them 
 contradicted all his former declarations.” Some even of the truly pious 
 seemed staggered at them; and though they lamented the abuse of 
 Gospel-truths, could hardly bear so strong an antidote. 
 
 From the days of Augustine, who first introduced the question of the 
 44 Divine Decrees” to the Christian Church, even to the present day, 
 this question has been mooted, and has occasioned much discord. The 
 propositions at the conclusion of the Minutes were sufficient to kindle 
 what before was only jealousy and suspicion, into a flame of contention 
 
 * That is, ‘ works meet for repentance and faith that pleads the atonement and the 
 promises , and which is therefore called, the work offaith , and also justifying faith. Does 
 God justify any, who, being awakened, do not thus work?—We see here, that these 
 Minutes were a death-blow to Antinornianism. 
 
 + A common phrase-among the ancient Fathers. 
 
140 
 
 THE LIFE OF 
 
 and strife. The Calvinists took the alarm, and the late Honourable and 
 Reverend Walter Shirley wrote a circular letter to all the serious clergy 
 and others through the land. 
 
 In June, 1771, Mr. Fletcher sent a copy of this letter to Mr. Wesley, 
 and at the same time wrote as follows : 44 When I left Wales, where I 
 had stood in the gap for peace, I thought my poor endeavours were not 
 altogether in vain. Lady Huntingdon said, she would write civilly to 
 you, and desire you to explain yourself about your Minutes. I suppose 
 you have not heard from her ; for she wrote me word since, that she 
 believed she must not meddle in the affair. Upon receiving yours from 
 Chester, I cut off that part of it, where you expressed your Relief of, 
 what is eminently called by us, the doctrine of free grace, and sent it 
 to the college, desiring it might be sent to Lady Huntingdon. She hath 
 returned it, with a letter wherein she expresses the greatest disapproba¬ 
 tion of it: The purport of it is, to charge you with tergiversation, (the 
 old accusation of the Antinomians !) and me with being the dupe of your 
 impositions. She hath wrote in stronger terms to her college. 
 
 44 Things, I hoped, would have remained here ; but how am I sur¬ 
 prised, and grieved to see zeal borrowing the horn of discord, and sound¬ 
 ing an alarm through the religious world against you ! Mr. H-call¬ 
 
 ed upon me last night, and showed me a printed circular letter, which I 
 suppose is, or will be, sent to the serious clergy and laity through the 
 land. I have received none, as I have lost, I suppose, my reputation of 
 being a real Protestant, by what I wrote on your Minutes, in Wales, 
 
 44 The following is an exact copy of the printed letter : 
 
 44 4 Sir, —Whereas Mr. Wesley’s Conference is to be held at Bristol, 
 on Tuesday, the 6th of August next, it is proposed by Lady Huntingdon, 
 and many other Christian friends, ( real Protestants ,) to have a meeting 
 at Bristol, at the same time, of such principal persons, both clergy and 
 laity, who disapprove of the underwritten Minutes ; and as the same are 
 thought injurious to the very fundamental principles of Christianity , it 
 is farther proposed, that they go in a body to the said Conference, and 
 insist upon a formal recantation of the said Minutes ; and, in case of a 
 refusal, that they sign and publish their protest against them. Your pre¬ 
 sence, Sir, on this occasion is particularly requested: But if it should 
 not suit your convenience to be there, it is desired that you will transmit 
 your sentiments on the subject, to such person as you think proper to 
 produce them. It is submitted to you, whether it would not be right, in 
 the opposition to be made to such a dreadful heresy , to recommend it to 
 as many of your Christian friends, as well of the Dissenters, as of the 
 Established Church, as you can prevail on, to be there ; the cause being 
 of so public a nature. 
 
 44 4 1 am, Sir, 
 
 “ £ Your obedient servant, 
 
 44 4 Walter Shirley.’ 
 
 Then followed a postscript, containing the objectionable propositions, 
 &c, &c. After stating this, Mr. Fletcher proceeds : 44 1 think it my duty, 
 dear Sir, to give you the earliest intelligence of this bold onset; and 
 assure you, that, upon the evangelical principles mentioned in your last 
 letter to me. I, for one, shall be glad to stand by you, and yo“ur doctrine 
 
THE REV. JOHN WESLEY. 
 
 141 
 
 to the last; hoping that you will gladly remove stumblingblocks out of 
 the way of the weak, and alter such expressions as may create prejudice 
 in the hearts of those who are inclined to admit it. If you come this 
 way, Sir, I will show you the Minutes of what I wrote in Wales, in 
 defence of what is called your dreadful heresy: For, as to the writing 
 itself, I have it not; Lady H. would never return it to me. Dear Sir, 
 we can never make too much of Jesus Christ : Some may preach and 
 exalt him out of contention , but let us do it willingly and Scripturally; 
 and the Lord will stand by us. I beg, I entreat Him, to stand by you ; 
 particularly at this time to give you the simplicity of the dove , and the 
 wisdom of the serpent; the condescension of a child, and the firmness 
 of a father. 
 
 “ I write to Mr. Shirley, to expostulate with him to call in his circular 
 letter. He is the last man who should attack you. His sermons con¬ 
 tain propositions much more heretical and anti-Calvinistic, than your 
 Minutes. If my letters have not the desired effect, I shall probably, if 
 you approve of them and will correct them, publish them for your justifi¬ 
 cation. I find Mr. Ireland is to write, to make you tamely recant , with¬ 
 out measuring swords, or breaking a pike with our real Protestants. I 
 write to him also.” 
 
 The Honourable and Reverend Walter Shirley, the brother of the 
 unhappy Earl Ferrars, and Chaplain to his sister the pious Countess of 
 Huntingdon, was a truly pious man, and affectionately attached for seve¬ 
 ral years to Mr. Wesley, who had been the principal instrument of his 
 conversion. The following letter will clearly show that piety and 
 attachment: 
 
 “ Loughrea, Aug. 21, 1759. 
 
 “ Reverend and dear Sir, —Your obliging and truly Christian let¬ 
 ter was welcome to my soul, ten thousand, thousand times ; and brought 
 along with it a warm satisfaction, which could only be exceeded by the 
 pleasure of a personal conversation with you. And I am not without 
 hopes, that, when you shall think fit to visit those blessed seminaries of 
 true vital religion in this kingdom, of your own planting, you will take an 
 opportunity of honouring this place, and more particularly my house, 
 with the presence of one, whose labours in the Gospel of my dear Mas¬ 
 ter are so eminent. 
 
 “ I thank you greatly for your Alarm: Indeed, the devil could not 
 make use of a more subtle, specious insinuation to dissuade us from 
 pursuing the attack with vigour, than that of Christian prudence. I 
 trust he sees himself baffled, through your timely caution. But, alas ! 
 what confidence is there to be put in the v/eakness of man! It is in the 
 Lord’s strength alone that I shall be able to triumph over this, and all 
 other temptations. 
 
 “ I highly honour and love Mr. Berridge, and Mr. Grimshaw. May 
 God bless them with increasing success, that they may 4 see the travail 
 of their soids and be satisfied /’ And may He endue me with the same 
 noble courage, that his name may be magnified even in this place ! 
 
 “ What will you say, dear Sir? Will you not give up every favourable 
 opinion of so unworthy a minister as I am, when I inform you, that, 
 though there are many under my charge, who confess they have been 
 awakened ; yet I dare not boast of any confirmed converts (now living) 
 Vol. II. 19 
 
142 
 
 THE LIFE OF 
 
 through my preaching and ministry ? I bless my God, however, for one 
 dear soul, who departed in peace. 
 
 “Iam now about to leave them for two or three months, being in a 
 very bad state of bodily health, and advised to go to Bath. Let me 
 entreat your earnest prayers to the God of all grace, through Jesus 
 Christ our Lord, that I may not be found an unprofitable servant; and 
 that I may return to my dear parishioners, under the fulness of the 
 blessing of the Gospel of peace. 
 
 “ That you may finish your course with joy, and in God’s good sea¬ 
 son enter into the full possession of the fruits of your labours, is the 
 sincere prayer of 
 
 “ Your affectionate Brother, 
 
 “ W. Shirley. 
 
 “ To the Rev. J. Wesley .” 
 
 A few years after this, Mr. Shirley adopted the creed of his noble 
 sister, and, entering into all her views, became the champion of the 
 cause which appeared to them of so much importance to u evangelical 
 truth.” 
 
 Tuesday, August 6, the Conference began at Bristol. On Thursday 
 morning, Mr. Shirley and his friends* were admitted ; when a conver¬ 
 sation took place for about two hours, on the subject which occasioned 
 their visit. Though the party had shown much violence in writing, yet 
 the interview with the Conference was managed with much temper and 
 moderation. Mr. Wesley showed great love to his old friend. But 
 the party in the nation was so irritated, that all accommodation became 
 hopeless, and it was thought absolutely necessary to publish Mr. Flet¬ 
 cher’s letters. On the 14th, Mr. Wesley wrote the following letter to 
 Lady Huntingdon : 
 
 “ My Dear Lady, —When I received the former letter from your 
 Ladyship, I did not know how to answer: And I judged, not only that 
 silence would be the best answer, but also that with which your Lady¬ 
 ship would be best pleased. When I received your Ladyship’s of the 
 second instant, I immediately saw that it required an answer; only 1 
 waited till the hurry of the Conference was over, that [ might do nothing 
 rashly. I know your Ladyship would not 4 servilely deny the truth.’ I 
 think, neither would I; especially that great truth, Justification by 
 Faith ; which Mr. Law indeed flatly denies, (and yet Mr. Law was a 
 child of God,) but for which I have given up all my worldly hopes, my 
 friends, my reputation ; yea for which I have so often hazarded my life, 
 and by the grace of God will do again. The principles established in 
 the Minutes I apprehend to be no way contrary to this ; or to that faith, 
 that consistent plan of doctrine, which was 1 once delivered to the saints .’ 
 I believe, whoever calmly considers Mr. Fletcher’s letters will be con¬ 
 vinced of this. I fear, therefore, 4 zeal against those principles’ is no 
 less, than zeal against the truth, and against the honour of our Lord. 
 The preservation of his honour appears so sacred to me, and has done 
 for above these forty years, that I have counted, and do count, all things 
 
 * The Calvinist ministers, who were summoned by Mr. Shirley, were not willing to enter 
 the lists in the way that he had appointed : and therefore the good man was attended only 
 by a few of the Countess’s students from her college at Trevecka 
 
THE REV. JOHN WESLEY. 
 
 143 
 
 loss in comparison of it. But till Mr. Fletchers printed letters are 
 answered, I must think, every thing spoken against those Minutes is 
 totally destructive of his honour, and a palpable affront to Him, both as 
 our Prophet and Priest, but more especially as the King of his people. 
 Those letters, which therefore could not be suppressed without betray¬ 
 ing the honour of our Lord, largely prove, that the Minutes lay no other 
 foundation than that which is laid in Scripture, and which I have been 
 laying, and teaching others to lay, for between thirty and forty years. 
 Indeed it would be amazing, that God should at this day prosper my 
 labours, as much, if not more than ever, by convincing as well as con¬ 
 verting sinners, if I was ‘ establishing another foundation, repugnant to 
 the whole plan of man’s salvation under the covenant of grace, as well 
 as the clear meaning of our Established Church, and all other Protest¬ 
 ant Churches.’ This is a charge indeed ! But I plead, Not guilty. 
 And till it is proved upon me, I must subscribe myself, 
 
 “ My dear Lady, 
 
 “ Your Ladyship’s affectionate but much injured servant, 
 
 “ John Wesley.” 
 
 The controversy now fully commenced, and was continued for some 
 time, but very prudently committed almost wholly to Mr. Fletcher; who 
 managed it with astonishing temper and success. Indeed, the temper 
 of this gentleman did not lead him to Polemic Divinity. He was de¬ 
 vout and pious, to a degree seldom equalled since the days of the 
 Apostles. But being urged into this controversy by the love of truth, 
 and reverence for Mr. Wesley, he displayed great knowledge of his 
 subject, and a most happy manner of treating it. ^Jn his hands, the 
 ablest of his antagonists were as the lion in the hands of Samson. He 
 demonstrated, that those propositions were equally agreeable to Scrip¬ 
 ture, reason, and the writings of the soundest, even of the Calvinistic 
 divines. He largely showed, that as the day of judgment differs from 
 the day of conversion , so must the conditions of justification. That, as 
 in the one we are considered as mere sinners , and raised out of guilt and 
 misery by an act of God’s mercy, through faith in the merits of his Son : 
 So, in the other, we are considered as members of the mystical body of 
 Christ; and being enabled by his grace to do works acceptable to God, 
 we are justified in that awful day by the evidence , though not the merit , 
 of those works, inward and outward; and yet, that we are indebted, for 
 both, to that glorious act of divine love, proclaimed by St. Paul, ‘ God 
 was in Christ reconciling the world to himself ’ And, lastly, that the 
 propositions in question secured the one, without at all weakening the 
 other. 
 
 In all the controversies, in which Mr. Wesley had hitherto been con¬ 
 cerned, he stood alone. In this he had but little to do. He wrote one 
 or two small tracts ; but, as the Reviewers of that day observed, he soon 
 retired from the field, and went quietly on in his labour, happy in being 
 succeeded by so able an auxiliary. Mr. Fletcher abounded in time as 
 well as talents for the work. He equally excelled in temper as in skill. 
 And while he exposed the errors of his mistaken opponents, he did ho¬ 
 nour to their piety. He died in the year 1785, lamented by all the 
 lovers of true religion and useful learning, that were acquainted either 
 with his person or his writings. My admiration of his character would 
 
144 
 
 THE LIFE OF 
 
 lead me to speak much more concerning him, had not his Life been 
 published : To that I refer my readers. 
 
 From this time, Mr. Wesley was but little troubled by the advocates 
 for Absolute Predestination. Mr. Fletcher’s Works have been a stand¬ 
 ing answer to all those who assert it; as well as highly useful to those 
 who have been troubled concerning questions on this subject. They 
 are published in nine volumes octavo, and are well worthy the attention 
 of all serious persons, who will find therein, 4 the armour of righteous¬ 
 ness, on the right hand and on the left; the truth as it is in Jesus.’ 
 
 There is no truth which has not its closely allied falsehood. This 
 victory of the doctrine of General Redemption caused many of those 
 who were not established in the truth of the Gospel, to run into high 
 Arminianism, which, Mr. Fletcher had declared, was nearly allied to 
 Pelagianism. I have myself heard one of those confident spirits, whose 
 * glorying was not good,’ exultingly say, “ I know I shall be in heaven, 
 for —I am determined to be there.”—Mr. Wesley saw the danger, and 
 in his sermons he strongly enforced the humility of the Gospel, showing 
 that it was the humility of a condemned man, who in his heart acknow¬ 
 ledges the justice of his sentence.—Some of these superficial profess¬ 
 ors denied also, that faith was the gift of God; and would maintain, 
 that it was in every man’s power to believe the whole truth of the Gos¬ 
 pel, even respecting his own acceptance, whenever he pleased! To 
 counteract this pride, and yet preserve the truth, Mr. Wesley frequently 
 preached from the words of our Lord,— l If thou canst believe, all things 
 are possible to him that believeth ,’—and he showed 4 how faith was the 
 gift of God,’ and yet the act of man. He showed also the distinction 
 with respect to time and calling, and that every man may believe if he 
 will, but not when he will. 4 Salvation is of the Lord; he draws, 
 enlightens, convinces men of sin, and helps their unbelief —every man 
 may at those times believe to the salvation of his soul. The proper 
 Scriptural fruit will accompany such a faith, and prove it to be living 
 and powerful. These discourses were very edifying, and accompanied 
 with uncommon power. He preached to the Conference in London, 
 two years before his death, on Ephesians ii, 8, 4 By grace ye are saved 
 through Faith,’ and stated the old doctrine which he had preached, 
 from the same words, before the University of Oxford in the year 1738. 
 He warned the preachers against all subtle distinctions, which he pro¬ 
 nounced to be 44 only fit for Jesuits,” and totally contrary to the plain 
 Gospel of 4 God our Saviour.’ I had never heard him preach with 
 more power or clearness, than upon that occasion. 
 
THE REV. JOHN WESLEY. 
 
 145 
 
 CHAPTER II. 
 
 LABOURS OP HR. WESLEY, AND HIS ASSISTANTS IN SCOTLAND—CON¬ 
 TROVERSY RESPECTING MR. HERVEY’s LETTERS—RECENT REVIVAL 
 
 OF THAT CONTROVERSY BY DR. ERSKINE’s BIOGRAPHER. 
 
 It has been already stated, that in the month of April, 1751, Mr. 
 Wesley first visited Scotland, accompanied by Mr. Christopher Hopper, 
 after having had some correspondence with Mr. Erskine on the subject. 
 Colonel Galatin, then in quarters at Musselborough near Edinburgh had 
 pressed him to pay him a visit. Mr. Wesley having mentioned this to 
 Mr. Whitefield, he replied, “ You have no business there : for your 
 principles are so well known, that if you spoke like an angel, none would 
 hear you. And if they did, you would have nothing to do but to dispute 
 with one and another from morning to night,” He answered, “ If God 
 sends me, people will hear. And I will give them no provocation to dis¬ 
 pute : For I will studiously avoid controverted points, and keep to the 
 fundamental truths of Christianity. And if any will begin to dispute, they 
 may : But I will not dispute with them.” 
 
 He went. Hundreds and thousands flocked to hear: And he was 
 enabled to keep his word. He avoided whatever might engender strife, 
 and insisted upon the grand points, the religion of the heart, and salva¬ 
 tion by faith, at all times, and in all places. And by this means, he cut 
 off all occasion of dispute. 
 
 At Musselborough especially, he was kindly received. He had given 
 them a promise, that Mr. Hopper should come back the next week, and 
 spend a few days with them. Mr. Hopper did accordingly return at the 
 time appointed, and preached morning and evening to large congrega¬ 
 tions, who heard with the greatest attention. 
 
 In April, 1753, Mr. Wesley again visited Scotland. He now entered 
 it on the side of Dumfries. In passing the sands which lie between 
 Bonas and that town, the innkeeper who guided him, asked with great 
 simplicity, “ How much a year he got by preaching thus V 9 This gave 
 him an opportunity of explaining, to his guide, that kind of gain to which 
 he seemed an utter stranger. He appeared to be quite amazed, and 
 spoke not one word, good or bad, till he took his leave. 
 
 When he arrived at Glasgow, that excellent man, Dr. Gillies, received 
 him in a truly Christian spirit; and invited him to preach in his church. 
 Upon this Mr. Wesley remarks, “ Surely with God nothing is impos¬ 
 sible ! Who would have believed five-and-twenty years ago, either that 
 the minister would have desired it, or that I should have consented to 
 preach in a Scotch Kirk!”—He preached also at the prison ; and then 
 returned by Edinburgh and Tranent to England. Not long after, Mr. 
 Wardrobe, Minister of Bathgate in Scotland, the twin-soul of Dr. Gillies, 
 preached at Mr. Wesley’s chapel in Newcastle, to the no small amaze¬ 
 ment and displeasure of some of his zealous countrymen. Some time 
 after this, Mr. Wesley received from Dr. Gillies the following account of 
 the death of that excellent man: 
 
 u Mr. Wardrobe died last night. He was seized on Sabbath last, just 
 
146 
 
 THE LIFE OF 
 
 as he was going to the Kirk, with a most violent cholic, which termi¬ 
 nated in a mortification of his bowels. The circumstances of his death 
 are worthy to be recorded. With what pleasure did he receive the mes¬ 
 sage, and depart in all the triumph of a conqueror! Crying out, ‘ My 
 warfare is accomplished ; I have fought the good fight : My victory is 
 completed ! Crowns of grace shall adorn this head, (taking off his cap,) 
 and palms be put into these hands. Yet a little while, and I shall sing 
 for ever. I know that my Redeemer liveth .’ When he was within a few 
 moments of his last, he gave me his hand, and a little after said, ‘ Now 
 lettest thou thy servant depart in peace; for mine eyes have seen thy sal- 
 vation .’ Were I to repeat half of what he spoke, I should write you three 
 hours. It shall suffice at this time to say, that as he has lived the life, 
 so he died the death of a Christian. We weep not for him ; we weep 
 for ourselves. I wish we may know how to improve this awful judgment, 
 so as to be also ready, not knowing when our Lord cometh.” 
 
 Mr. Adams, Minister of Falkirk, wrote thus : “ On Friday night, 
 about ten, I witnessed Mr. Wardrobe of Bathgate’s entrance into the 
 joy of his Lord. But, ah! who can help mourning the loss to the 
 Church of Christ 1 His amiable character gave him a distinguished 
 weight and influence ; which his Lord had given him to value, only for 
 its subserviency to his honour and glory. He was suddenly taken ill 
 on the last Lord’s day, and from the first moment believed it was for 
 death. I went to see him on Thursday evening, and heard some of the 
 liveliest expressions of triumphant faith, and of zeal for the glory of 
 Christ and the salvation of souls, mixed with the most amiable humility 
 and modesty. 4 Yet a little while, said he, ‘ and this mortal shall put 
 on immortality. Mortality shall be swallowed tip of life : This vile body 
 fashioned like to his glorious body ! O for the victory ! I shall get the 
 victory. I know in whom I have believed .’ Then with a remarkably 
 audible voice, lifting up his hands, he cried out, ‘ O for a draught of the 
 well of the water of life, that I may begin the song before I go off to the 
 church triumphant ! I go forth in thy name, making mention of thy 
 righteousness, even thine only. 1 die at the feet of mercy.’—Then 
 stretching out his arms, he put his hand upon his head; and with the 
 most serene, steady, and majestic eye I ever saw, looking upwards, he 
 said, ‘ Crowns of grace, crowns of grace, and palms in their hanjls ! O 
 Lord God of truth, into thy hands I commend my spirit!’ After an unex¬ 
 pected revival, he said, ‘0,1 fear his tarrying, lest the prospect become 
 more dark ! I sometimes fear he may spare me to live, and to be less 
 faithful than he has helped me to be hitherto.’ He said to me, ‘ You 
 that are ministers, bear a proper testimony against the professors of this 
 age, who have a form of godliness without the power.’—Observing some 
 of his people about the bed, he said, ‘ May I have some seals among 
 you ! 0 where will the ungodly and sinners of Bathgate appear ? Labour 
 to be in Christ.’;:—Then he stretched out his hand to several, and said, 
 
 ‘ Farewell, farewell! And now, 0 Lord, what wait I for? My hope is 
 in thee !’—Once or twice he said, ‘ Let me be laid across the bed to 
 expire, where I have sometimes prayed and sometimes meditated with 
 pleasure.’ He expressed his grateful sense of the assiduous care which 
 Mr. Wardrobe of Cult had taken of him : And on his replying, ‘ Too 
 much could not be done for so valuable a life,’ he said, ‘ 0 speak not 
 bo, or you will provoke God! Glory be to God. that I have ever had 
 
THE REV. JOHN WESLEY. 
 
 14? 
 
 any regard paid me, for Christ’s sake !’—I am greatly sunk under the 
 event. 0 help by your prayers, to get the proper submission and 
 improvement!” 
 
 The Lord was pleased, in Scotland also, to * choose the foolish things 
 of the world? to carry on his work. Not only such men as Dr. Gillies, 
 Mr. Wardrobe, and Mr. Wesley, but sometimes soldiers in quarters, or 
 on recruiting parties, or tradesmen who went thither to get employment, 
 were the instruments of turning many to God, who had before sought 
 death in the error of their ways. 
 
 The first Societies Were those of Musselborough and Dunbar; many 
 of whom, at Mr. Wesley’s next visit, in the year 1757, could rejoice in 
 God their Saviour. During this tour he preached in the open air in every 
 place, and remarks that he wal agreeably surprised at the simplicity and 
 teachableness of many who attended his ministry. Steadiness , indeed, 
 he looked for in the people of North Britain; and he rejoiced to find 
 also those other pleasing qualities in many. 
 
 He visited Scotland again in 1761, and found the labours of the preach¬ 
 ers were not in vain. Mr. Hopper met him at Edinburgh, where the 
 preaching was now well attended. From thence he went to Dundee and 
 Aberdeen. At the latter place he was treated with much respect by the 
 Principal and other eminent persons of the University. He preached 
 first in the college-close, and then in the hall, which was crowded even 
 at five in the morning ! In every place some desired to unite with him, 
 (according to the rule,) to meet together weekly, to i provoke each other 
 to love and to good works .’ 
 
 An anecdote, which, I doubt not, will be pleasing to my readers, is 
 mentioned by Mr. Wesley on this occasion : “ May 4.—About noon,” 
 said he, “ I took a walk to the King’s College in Old Aberdeen. It 
 has three sides of a square handsomely built, not unlike Queen’s College 
 in Oxford. Going up to see the hall, we found a large company of 
 ladies with several gentlemen. They looked, and spoke to one another ; 
 after which one of the gentlemen took courage, and came to me. He 
 said, ‘ We came last night to the college-close, but could not hear, and 
 should be extremely obliged if you would give us a short discourse 
 here.’—I knew not what God might have to do, and so began without 
 delay, on ‘ God was in Christ reconciling the world unto himself.’ I 
 believe the word was not lost. It fell as dew on the tender grass.” 
 
 The work of God now prospered much. Many were brought to the 
 knowledge and love of God by the preaching of Mr. Roberts and Mr. 
 Hanby at Edinburgh, Dundee, and Aberdeen. But Satan was not 
 idle. He made even a good man the cause of unspeakable evil. The 
 late Mr. Hervey, of whose grateful sense of Mr. Wesley’s fatherly kind¬ 
 ness towards him, when he was his pupil at Oxford, I have inserted 
 such strong testimonies, was persuaded by a Mr. Cudworth, an Anti- 
 nornian teacher, to write a pamphlet against him. Cudworth boasted, 
 that Mr. Hervey had permitted him “ to put out, and put in, what he 
 pleased,” in this performance. In England this tract was but little 
 attended to, the advocates for Particular Redemption being compara¬ 
 tively few. But Dr. Erskine, a man greatly esteemed in Scotland, 
 having republished it in that kingdom, with a Preface wherein he bitterly 
 inveighed against what he called the unsoundness of Mr. Wesley’s prin¬ 
 ciples, caused a flood of calumny to go forth, to the hurt of many who 
 
14S 
 
 THE LIFE Of 
 
 before earnestly sought the kingdom of God.—“ O, 3 ’ said one of the 
 preachers then labouring in Scotland, “ the precious convictions which 
 these letters have destroyed !* Many that have often declared the great 
 profit they received under our ministry, were by these induced to leave us. 
 This made me mourn in secret places!” Lady Frances Gardiner, the 
 widow of that truly Christian soldier who fell at Preston-Pans, fighting 
 for his lawful sovereign, was one of those. A letter which she wrote to 
 Mr. Wesley, a short time before Mr. Hervey’s were published, while it 
 does honour to the piety of the writer, is a clear proof of the evil which 
 may arise from an immoderate attachment to systems of doctrine; which 
 oftentimes influences the excellent of the earth, even to forsake those 
 whom they before esteemed as angels o^God. I shall give it at large. 
 
 “Edinburgh, July 25, 1763. 
 
 “ Reverend and very dear Sir, —I persuade myself that you will 
 not be displeased at my taking the liberty to write to you. You have 
 cause to bless God for his having directed you in sending preachers to 
 this place. As to those of them I have heard, I have cause to thank 
 God that they came hither. There has been a comfortable reviving of 
 late; some sinners are newly awakened ; some formalists have got their 
 eyes opened; some backsliders are recovered; and, I believe, many 
 saints have been much edified. Mr. Roberts’s preaching has been 
 remarkably blessed to many in Edinburgh; and so was Mr. Hanby’s, 
 the short time he stayed. 0 that their sermons may be blessed where- 
 ever they preach ! I verily believe, God sent them. 
 
 “ I have never, I own, been at the preaching house in a morning yet, 
 as they preach so early: But I ventured to the High School yard the 
 morning you left Edinburgh; and it pleased God, even after I had got 
 home, to follow part of your sermon with a blessing to me ; and I think 
 it my duty to mention, that God has often of late dealt very bountifully 
 with me. Well may 1 be astonished at it, when I consider my own 
 unworthiness. But I dare venture to say, that Christ and all with Christ 
 is mine. I beg a share in your prayers ; and am, very dear Sir, 
 
 “ Your Sister in Christ Jesus, 
 
 “ Frances Gardiner.” 
 
 But 1 many waters cannot quench love. 1 Those who 4 sought not their 
 own things , but the things of Christ ,’ redoubled their efforts. Very soon 
 after those bitter waters were let out, Mr. Thomas Taylor visited Glas¬ 
 gow, and for several weeks together preached in the open air. As the 
 winter came on, his difficulties were great: but he continued daily to 
 
 * It is well known, that these Letters of Mr. Hervey were a posthumous publication ; 
 and it was also knowri to the intimate friends of that pious man, that on his deathbed he 
 charged his brother, who was his executor, that they should not be published. The bro¬ 
 ther, however, was not of Mr. Hervey’s mind, and knowing that those letters would have 
 a widecirculation, he gave them to the public. Some time after, this brother having fallen 
 into a snare by lending money, to the amount of one thousand pounds, to an artful man, 
 he was prosecuted for taking more than the legal interest, and the penalty of thrice the 
 sum was recovered. Mr. Blackwell, the Banker, an intimate and warm friend of Mr. Wes¬ 
 ley, and who for his plain honesty was called “ the rough diamond,” was Mr. Hervey’s 
 Banker. Upon that gentleman expressing his surprise, that he should be so entrapped, 
 Mr. Blackwell replied, u Mr. Hervey, I will tell you the reason. You know, your brother 
 ordered you to destroy those letters against Mr. Wesley. But you thought they would be 
 productive, and you published them. The business is now settled, and you may count 
 your gains!”—We see there were other persons beside Mr. Wesley, who believed in a par¬ 
 ticular and remunerative providence. 
 
THE REV. JOHN WESLEY. 
 
 149 
 
 testify 1 repentance towards God, and faith in our Lord Jesus Christ. y 
 At length he saw fruit of his labour. Some turned to God, and acknow¬ 
 ledged his messenger. A place was then provided for him in which to 
 preach, and the little Society was soon increased to seventy persons. 
 
 The preachers now penetrated into the Highlands ; and, at his next 
 visit, Mr. Wesley preached at Inverness. Alikin this place seemed to hear 
 him gladly, and a Society was afterwards formed, which continues to 
 this day. On his return to Edinburgh, finding it was the time of cele¬ 
 brating the Lord’s Supper, he laid aside his last portion of bigotry, and 
 partook of that holy ordinance at the West Kirk! 
 
 But though of a truly catholic spirit, he was firm to his own princi¬ 
 ples. He abhorred that speculative Latitudinarianism, that indifference 
 to all opinions, which some men have applauded as true liberality. He 
 knew, God had given us a standard of truth; and that nothing was in¬ 
 different, which was found therein. On this subject he used great 
 plainness of speech ; an instance of which he soon after gave to the 
 same people with whom he had communicated. 
 
 “ The sum,” he observes, “ of what I spoke was this : 
 
 “ I love plain dealing. Do not you T I will use it now. Bear with me. 
 
 “ I hang out no false colours, but show you all I am, all I intend, all 
 I do. 
 
 “ I am a member of the Church of England, but I love good men of 
 every Church. 
 
 “ My ground is, the Bible. Yea, I am a Bible-bigot. I follow it in 
 all things, both great and small. 
 
 “ Therefore, 1. I always use a short, private prayer , when I attend 
 the public service of God.* Do not you ? Why do you not ? Is not 
 this according to the Bible ? 
 
 “ 2. I stand, whenever I sing the praises of God in public. Does 
 not the Bible give you plain precedents for this ? 
 
 “ 3. I always kneel before the Lord my Maker, when I pray in public. 
 
 “ 4. I generally in public use the Lord's Prayer; because Christ 
 has taught me, When I pray, to say — 
 
 “ I advise every preacher connected with me, whether in England, 
 or Scotland, herein to tread in my steps.” 
 
 The reader will recollect the observation of Mr. Gambold, that “ faith 
 was looked upon as a downright robber” by those who had accumulated 
 a stock of religion, which might be truly called their own. In Scotland, 
 this remark has often been realized. This robber has especially been 
 exclaimed against as troubling the disciples of the Geneva creed ; which 
 has been generally so mixed with politics as to betray its earthly origin. 
 Mr. Wesley knew, that many in Scotland, who were truly pious, had 
 received that creed from their infancy, had associated it with their gra¬ 
 cious helps and comforts, and also reverenced it as the established 
 orthodoxy. He therefore abstained from the controversies so common 
 in that day, and enforced the ‘ faith,' that alone 4 overcometh the world, 
 and workelh by love;' —so highly needful for those devout pupils of tra¬ 
 dition. This was interpreted as deception, Jesuitism, &c, by those 
 professors of religion who were fond of controversy, and of whom Dr* 
 
 * The generality of the people in Scotland used to come into the kirk, and sit down, as 
 in any common house. 
 
 VOL. II. 
 
 20 
 
150 
 
 THE LIFE OF 
 
 Erskine now became the champion. It is well for the reputation of the 
 great Apostle, that those flowers of polemic oratory must not be lavished 
 upon him. What a fair mark has he given to the adepts in that kind of 
 warfare, by his open declaration respecting his own views and conduct! 
 1 Cor. ix, 20—23. ‘ The love that thiuketh no eviV sees in all this ‘ the 
 wisdom from above, ’* James iii, 17. But to others who do not see 
 through that medium, it is all art, policy, and deception! 
 
 Sir Henry Moncreiff Well wood, Bart., D. I)., in his Life of Dr. 
 Erskine, lately published, has revived this stale controversy concern¬ 
 ing Mr. Hervey’s letters, and, with the aid of Bishop Warburton’s old 
 scurrility, he would make out a fresh case against the Methodist faith. 
 But this also comes a little too late. The personal righteousness of 
 our Lord Jesus Christ, as imputed to us for our justification, which was 
 the fond opinion of Mr. Hervey, is now exploded by the pious Calvin¬ 
 ists, as manifestly precluding the necessity of a Divine Atonement, and 
 opening a wide door to Antinomianism.f The very respectable biogra¬ 
 pher of Dr. Erskine has laboured to establish this faith; but it will not 
 stand against the faith which 
 
 Lays the rough paths of peevish nature even, 
 
 And opens in each breast a little heaven. 
 
 The first Quakers attacked the swelling words of the professors of that 
 day in a concise but forcible manner:—“ Friend, thou speakest great 
 things. But is Christ in thee ? If not, thou art a reprobate, with all thy 
 talk.” Many a Goliah in orthodoxy was felled with this stone, taken out 
 of the brook of truth.—A writer in a periodical publication, strangely 
 called “ The Christian Instructer,” has laboured hard to support Sir 
 Henry’s cause ; but so ignorant is that writer of the common facts need¬ 
 ful to be known respecting this controversy, that he names Mr. Charles 
 Wesley, who never was in Scotland, and who never wrote on the sub¬ 
 ject, as the grand troubler of their Israel!-—It should also be noted, that 
 neither Mr. Wesley’s Answer, nor the Rev. Walter Sellon’s Reply to 
 these Eleven Letters, is mentioned in this renewed controversy. 
 
 Dr. Whitehead observes, “ The preachers met with no riotous mobs 
 to oppose their progress in Scotland. Here, all ranks and orders of 
 the people, from the highest to the lowest, had long been remarkable 
 for a decent regard to religion, and respect for the ministerial charac¬ 
 ter A consequence of that power of religion which once rested on that 
 nation. But the preachers soon found, that they had prejudices to 
 contend against more difficult to be overcome than the violence of a mob. 
 They found the Scots strongly intrenched within the lines of religious 
 opinions and modes of worship, which almost bade defiance to any mode 
 of attack. Their success was therefore small, when compared with 
 what they had experienced in England and Ireland, where their lives 
 had often been in danger from the mob. Mr. Wesley, however, in his 
 stated journeys through Scotland, every where met with the most flatter¬ 
 ing marks of respect; both from the nobility, (who often invited him to 
 take their houses in his way,) from many of the established ministers, 
 and from the magistrates of the cities. In April this year, (1772,) being 
 on his biennial visit to Scotland, he came to Perth, where the magis- 
 
 * See the liberal and pious sentiments of Mr. Robe, and Mr. Erskine, pages 57—59, 
 
 f See the note in page 30. 
 
THE REV. JOHN WESLEY. 151 
 
 trates, as a token of their respectful regard for him, presented him with 
 the freedom of the city. The diploma ran thus : 
 
 “ Perthi vigesimo octavo die mensis Aprilis, Anno Domini millesimo 
 septingentesimo sepiuagesimo secundo : 
 
 “ Quo die , JVTagistratuum illustris or do, et honorandus Senatorum 
 ccetus inc lifter civitatis Per then sis, in debiti amoris el affectus Tesseram 
 erga Johannem Wesley, Artium Magistrum, nuper Collegii Lincolniensis 
 Oxonice Socium , Immunitatibus proefatce civitatis, Societatis etiam ac 
 Frateniitatis JEdilitiw privilegiis, de omnibus a cive necessario exigendis 
 ac prcestandis donarunt ,” 
 
 This diploma was struck off from a copper-plate upon parchment: 
 The arms of the city and some of the words were illuminated, and flowers 
 painted round the borders, which gave it a splendid appearance. And 
 for purity of the Latin, it is not perhaps exceeded by any diploma, either 
 from London or any other city in Europe. 
 
 Mr. Southey supposes, that the reason why Methodism did not pros¬ 
 per in Scotland as in England, was, that it was not needed; that the 
 religious education of the Scotch, made ‘ the foolishness of preaching ’ 
 unnecessary, and consequently really foolish. It is not surprising that 
 Mr. Southey should think thus. His opinion of human nature is entirely 
 at variance with the Holy Scriptures, and with the authorized creeds of 
 the Established Churches of both kingdoms. Were Mr. Southey’s doc¬ 
 trine true, it would be quite sufficient to direct men how to walk, and no 
 inward renovation would be needful. In that case, the ironical observa¬ 
 tion of a pious man would be realized—“ If a man be born on the other 
 side of the Tweed, he need not be born again.” Mr. Wesley, however, 
 painfully found, that the self-righteousness natural to man was mightily 
 fostered by that kind of religious education so common in Scotland. “ I 
 am now,” says he, speaking of Scotland, “among a people, many of 
 whom hear much, know every thing, and feel nothing.” Thus ‘ that 
 which might have been for their health, became an occasion of falling 
 There is, however, a great and blessed change in this respect. Dr. 
 Chalmers, and other pious ministers, seem to have adopted, in a good 
 measure, Mr. Wesley’s views; and their success has been so great 
 that multitudes have been roused from their self-righteous delusion : So 
 that the simple and powerful religion of the Bible bids fair to become 
 again the religion of Scotland. 
 
 * Perth, the twenty-eighth day of April , in the year of our Lord one Thousand , Seven 
 Hundred , and. Seventy-two: 
 
 “On which day, the illustrious order of Magistrates, and the honourable Assembly of 
 Senators Aldermen] of the celebrated city of Perth, in token of their deserved love and 
 affection for John Wesley, Master of Arts, late Fellow of Lincoln College in Oxford, have 
 bestowed upon him the immunities of the above-mentioned city, and have endowed him 
 with the privileges of the Society and Brotherhood of a Burges^, -with respect to all those 
 things which are necessarily required from and performed by a citizen,” &c. 
 
152 
 
 THE LIFE OF 
 
 CHAPTER III. 
 
 PROPOSAL TO MR. FLETCHER FULLY TO UNITE WITH MR. WESLEY IN 
 
 THE WORK-REMARKABLE DEATH OF MR. DOWNS-MR. WESLEY’S 
 
 DANGEROUS ILLNESS IN IRELAND-DISPUTE CONCERNING THE 
 
 AMERICAN REVOLUTION—CURIOUS ANECDOTE CONCERNING MR. 
 
 WESLEY’S PLATE. 
 
 Mr. Wesley now saw the religious societies he had been the happy 
 instrument of forming, spread rapidly on every side; and the preachers 
 increasing in an equal proportion. He became, therefore, every day more 
 solicitous to provide for their unity and permanency after his decease, 
 wishing to preserve, at the same time, the original doctrines and eco¬ 
 nomy of the Methodists. From the beginning he had stood at the 
 head of the Connexion, and by the general suffrage had acted as a 
 Father, in matters relating to the government of the societies. He had 
 often found, that all his authority was necessary in order to unanimity, 
 and he wished that authority to be continued. 
 
 In January, 1773, being at Shoreham, where, no doubt, he had con¬ 
 sulted Mr. Perronet on the subject, he wrote the following letter to Mr. 
 Fletcher, whom, of all men, he thought the most proper to fill his place, 
 when the Lord should remove him : 
 
 “ Dear Sir, —What an amazing work has God wrought in these 
 kingdoms, in less than forty years! And it not only continues, but in¬ 
 creases throughout England, Scotland, and Ireland ; nay, it has lately 
 spread into New-York, Pennsylvania, Virginia, Maryland, and Carolina. 
 But the wise mem of the world say, ‘ When Mr. Wesley drops, then all 
 this is at an end !’ And so it surely will, unless, before God calls him 
 hence, one is found to stand in his place. For Oux ayaSov &o\vxoipaviri. 
 E is xoipavos sgu.* I see more and more, unless there be one npos£w£,'j' 
 the work can never be carried on. The body of the Preachers are not 
 united: Nor will any part of them submit to the rest; so that either 
 there must be One to preside over all, or the work will indeed come 
 to an end. 
 
 “ But who is sufficient for these things ? Qualified to preside both 
 over the Preachers and people 1 He must be a man of faith and love, 
 and one that has a single eye to the advancement of the kingdom of 
 God. He must have a clear understanding; a knowledge of men and 
 things, particularly of the Methodist doctrine and discipline; a ready utter¬ 
 ance ; diligence and activity, with a tolerable share of health. There 
 must be added to these, favour with the people, with the Methodists 
 in general. For unless God turn their eyes and their hearts towards 
 him, he will be quite incapable of the work. He must likewise have 
 some degree of learning; because there are many adversaries, learned 
 as well as unlearned, whose mouths must be stopped. But this cannot 
 be done, unless he be able to meet them on their own ground. 
 
 * It is not good, that the supreme power should be lodged in many hands: Let there be 
 One chief governor. 
 
 f A person who presides over the rest. 
 
THE REV. JOHN WESLEY. 
 
 153 
 
 “ But has God provided one so qualified ? Who is he 1 Thou art 
 the man ! God has given you a measure of loving faith ; and a single 
 eye to his glory. He has given you some knowledge of men and things ; 
 particularly of the whole plan of Methodism. You are blessed with 
 some health, activity, and diligence; together with a degree of learning. 
 And to all these, he has lately added, by a way none could have fore¬ 
 seen, favour both with the preachers and the whole people.—Come out 
 in the name of God ! Come to the help of the Lord against the mighty! 
 Come, while I am alive and capable of labour— 
 
 Dum super est Lachesi quod torqueat, et pedibus me 
 Porto meis, nullo dextram subeunte bdcillo.# 
 
 Come while I am able, God assisting, to build you up in faith, to ripen 
 your gifts, and to introduce you to the people. Nil tnnti. What possible 
 employment can you have, which is of so great importance ? 
 
 “ But you will naturally say, ‘ I am not equal to the task: I have 
 neither grace nor gifts for such an employment.’ You say true; it is 
 certain you have not. And who has t But do you not know Him who 
 is able to give them ? Perhaps not at once, but rather day by day : As 
 each is, so shall your strength be.—‘ But this implies,’ you may say, ‘ a 
 thousand crosses, such as I feel [ am not able to bear.’ You are not 
 able to bear them now ; and they are not now come. Whenever they 
 do come, will he not send them in due number, weight, and measure ? 
 And will they not all be for your profit, that you may be a partaker of 
 His holiness ? 
 
 “Without conferring, therefore, with flesh and blood, come and 
 strengthen the hands, comfort the heart, and share the labour of 
 “ Your affectionate friend and brother, 
 
 “ John Wesley.” 
 
 “ This warm and sincere invitation,” says Dr. Whitehead, “ to a 
 situation not only respected but even reverenced by so large a body of 
 people, must have been highly flattering to Mr. Fletcher; especially as 
 it came from a person he most sincerely loved; whose superior abilities, 
 learning, and labours he admired ; and to whose success in the ministry 
 he wished to give every assistance in his power. But he well knew’ the 
 embarrassments Mr. Wesley met with in the government of the preach¬ 
 ers, though he alone, under the providence of God, iiad given existence 
 to their present character, influence, and usefulness; he was also well 
 acquainted with the mutual jealousies the preachers had of each other, 
 and with their jarring interests ; but above all, with the general deter¬ 
 mination which prevailed among them, not to be under the control of 
 any one man after the death of Mr. Wesley. Under these circumstances, 
 he saw nothing before him but darkness, storms, and tempests, with the 
 most threatening dangers, especially if he should live to be alone in the 
 office. He therefore determined not to launch his little bark on so 
 tempestuous an ocean.” 
 
 I have quoted the above passage from Dr. Whitehead, in his own 
 words, as expressive of his views and feelings ! But he wrote on a sub¬ 
 ject with which he was wholly unacquainted. The charity of his sur- 
 
 * While Lachesis has some thread of life to spin, and I walk on my own feet without 
 the help of a staff.— Juven. Sat. 3. 
 
154 
 
 " THE LIFE OF 
 
 misings is, however, very manifest. He did not know, that Mr. Fletcher 
 had ever answered Mr. Wesley’s letter; but I am happy in being able to 
 lay his answer before the reader, who will see in it the very different 
 spirit of that man of God. His faith, indeed, respecting the continuance 
 of the whole body of the preachers in their first calling, seems to have 
 been shaken, as Mr. Wesley’s also was; but there is no such feeling 
 expressed as that which festered in the mind of Dr. Whitehead. His 
 attachment to that work which he fully believed to be of God, is also 
 strikingly evident. He certainly could not be easily persuaded to take 
 the station which Mr. Wesley wished him to take, as his well-known 
 humility used to give the preachers trouble by his constantly preferring 
 them before himself. But he certainly would have taken a most decided 
 part in the work, if his total loss of health, which obliged him to leave 
 his parish, and to retire to Switzerland, had not prevented it. Upon his 
 return, with his strength renewed in some degree, he married, and thus 
 became settled in his parish, evidencing to the last his ardent love to the 
 work of God, and to those who were employed in it. \t the last Con¬ 
 ference which he attended, in the year 1784, (the year before he died,) he 
 entreated Mr. Wesley to put Madeley into the Minutes, as a Methodist 
 Circuit, and that he might be put down as Supernumerary there : Thus 
 wishing to be still more united to those whom he so much loved. 
 
 The following is Mr. Fletcher’s answer : 
 
 “ Madeley, 6th February , 1773. 
 
 “ Reverend and dear Sir, —I hope the Lord, who has so wonder¬ 
 fully stood by you hitherto, will preserve you to see many of your sheep, 
 and me among the rest, enter into rest. Should Providence call you 
 first , I shall do my best, by the Lord’s assistance, to help your brother 
 to gather the wreck, and keep together those who are not absolutely 
 bent upon throwing away the Methodist doctrine or discipline, as soon 
 as he that now letteth shall be removed out of their way. Every little 
 help will then be necessary ; and I hope, I shall not be backward to 
 throw in my mite. 
 
 “ In the mean time, you stand sometimes in need of an assistant to 
 serve tables, and occasionally to fill up a gap. Providence visibly 
 appointed me to that office many years ago: And though it no less evi¬ 
 dently called me here, yet I have not been without doubt, especially for 
 some years past, whether it would not be expedient that I should resume 
 my place, as your Deacon; not with any view of presiding over the 
 Methodists after you, (God knows !) but to save you a little in your old 
 age, and be in the way of receiving, and perhaps of doing, more good. 
 I have sometimes considered, how shameful it was that no Clergyman 
 should join you, to keep in the church the work which the Lord had 
 enabled you to carry on therein ; and, as the little estate I have in my 
 native country is sufficient for my maintenance, I have thought I would, 
 one day or other, offer you and the Methodists m y free services. 
 
 “ While my love of retirement, and my dread of appearing upon a 
 higher stage than that I stand upon here, made me linger, I was provi¬ 
 dentially called to do something in Lady Huntingdon’s plan ; but being 
 shut out there, it appears to me, I am again called to my first work. 
 
 “ Nevertheless, I would not leave this place, without a fuller persua¬ 
 sion that the time is quite come. Not that God uses me much now 
 
THE REV. JOHN WESLEY. 
 
 155 
 
 among my parishioners, but because I have not sufficiently cleared my 
 conscience from the blood of all men, especially with regard to ferreting 
 out the poor, and expostulating with the rich, who make it their business 
 to fly from me. In the mean time, it shall be my employment to beg 
 the Lord to give me light, to guide me by his counsel, and make me 
 willing to go any where or nowhere, to be any thing or nothing. 
 
 “ I have laid my pen aside for some time ; nevertheless, I resumed 
 it last week, at your brother’s request, to go on with my treatise on 
 Christian Perfection . I have made some alterations in the sheets you 
 have seen, and hope to have a few more ready for your correction, 
 against the time you come this way. 
 
 “ How deep is the subject! What need have I of 1 the Spirit , to 
 search the deep things of God V Help me by your prayers, till you can 
 help me by word of mouth. 
 
 “ Reverend and dear Sir, 
 
 “ Your willing, though unprofitable, servant in the Gospel, 
 
 “ J. Fletcher.” 
 
 Respecting the Preachers, Mr. Fletcher, it is plain, had no feelings 
 in common with Dr. Whitehead. The wish to have Mr. Fletcher at 
 their head, in case of Mr. Wesley’s removal, originated with themselves. 
 They pressed Mr. Wesley to apply to him ; and, on his reporting Mr„ 
 Fletcher’s answer, they were so encouraged, that they requested that 
 the application should be renewed. Mr. Wesley replied in his usual 
 short way, “ He will not come out, unless the Lord should baptize him 
 for it.”—His habits were very retired, though his exertions in his parish 
 were great. In one of his letters to his friend Mr. Ireland, he says, 
 “ I am like one of your casks of wine : I am good for nothing till I 
 settle.”—“ If,” said he in another letter, “ I had a heart full of grace, a 
 head full of wisdom, and a pocket full of money, I might take Mr. Wes¬ 
 ley’s place.”—From all I know of Mr. Fletcher, I am certain he would 
 have resisted such thoughts as that to which Dr. Whitehead has thus 
 given utterance, and would have considered them as coming from ‘ the 
 Accuser of the brethren .’ 
 
 Mr. Wesley was now advancing in the seventy-first year of his age, 
 and found his health and strength undiminished : He, therefore, con¬ 
 tinued his labours and travels, with the same assiduity and punctuality 
 as at the beginning. In June 1774, when he entered on his seventy- 
 second year, he speaks thus of himself: “ This being my birth-day, the 
 first day of my seventy-second year, 1 was considering, how is this, that 
 I find just the same strength as I did thirty years ago 1 That my sight is 
 considerably better now, and my nerves firmer, than they were then? 
 That I have none of the infirmities of old age, and have lost several I 
 had in my youth ? The grand cause is, the good pleasure of God, who 
 doth whatsoever pleaseth him. The chief means are, 1. My constantly 
 rising at four, for about fifty years : 2. My generally preaching at five 
 in the morning, one of the most healthy exercises in the world : 3. My 
 never travelling less, by sea or land, than four thousand five hundred 
 miles in a year.” 
 
 About this time died Mr. John Downs, who had been many years a 
 Preacher among the Methodists. He was a man of sincere unaffected 
 piety, of great affliction, and also of uncommon genius. Mr. Charles 
 
156 
 
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 Wesley gives the following account of his death :* “ John Downs has 
 lived and died the death of the righteous. For several months past, he has 
 been greatly alive to God, walked closely with him, and visibly growing 
 in grace. Ever since the time that he resolved to preach again, he has 
 preached as often as he really could, and with great success. On Fri¬ 
 day morning he rose full of faith, and love, and joy. He declared it was 
 the happiest day of his life, and that he had not been so well in body for 
 years. He expressed his joy in showers of tears—He was led to pray 
 for the people, so as never before. Going out to the chapel at West- 
 street, he said, * I used to go to preach trembling, and with reluctance, 
 but now I go in triumph.’ His text was, ‘ Come, unto me, all ye that 
 labour and are heavy laden , 1 &c. His words were unusually weighty, 
 and with power, but few. He perceived, that he could not finish his 
 discourse, and gave out this verse of the hymn, 
 
 Father, I lift my heart to thee, 
 
 No other help I know. 
 
 His voice failing, he fell on his knees, as meaning to pray ; but he could 
 not be heard. The Preacher ran and lifted him from his knees, for he 
 could not raise himself. They carried him to bed, where he lay quiet 
 and speechless till eight on Saturday morning, and then fell asleep. O 
 for an end like his ! It is the most enviable, the most desirable I ever 
 heard of. His widow I visited yesterday afternoon. She surprised 
 me, and all who saw her ; so supported, so calm, so resigned. A faith¬ 
 ful friend received her into her house. She had one sixpence in the 
 world, and no more. But her Maker is her husband : We all agreed, 
 it is the Lord’s doing, and is marvellous in our sight.” 
 
 In 1775, Mr. Wesley visited Ireland in his usual course ; and in 
 June, being then in the North, on his return from Londonderry, he had 
 the most severe illness he had ever before experienced. It was, how¬ 
 ever, in part, brought on, and afterwards increased by his own impru¬ 
 dence. I shall give the circumstances in his own words : “ Tuesday, 
 13, (of June,) I was not very well in the morning, but supposed it would 
 soon go off. In the afternoon, the weather being extremely hot, I lay 
 down on the grass in Mr. Lock’s orchard at Cockhill. This I had been 
 accustomed to do for forty years, and never remember to have been 
 hurt by it. Only I never before lay on my face, in which posture I fell 
 asleep. I waked, a little, and but a little, out of order, and preached with 
 ease to a multitude of people. Afterwards I was a good deal worse; 
 however, the next day I went on a few miles to the Grange. The table 
 was placed there in such a manner, that all the time I was preaching, a 
 strong and sharp wind blew full on the left side of my head : And it was 
 not without a good deal of difficulty that I made an end of my sermon. 
 I now found a deep obstruction in my breast. My pulse was exceeding 
 weak and low. I shivered with cold, though the air was sultry hot, 
 only now and then burning for a few minutes. I went early to bed, 
 drank a draught of treacle and water, and applied treacle to the soles of 
 my feet. I lay till seven on Thursday, the 15th, and felt considerably 
 better. But I found near the same obstruction in my breast: I had a 
 low, weak pulse : I burned and shivered by turns ; and if I ventured to 
 cough, it jarred my head exceedingly. In going on to Derry-Anvil, I 
 wondered what was the matter, that I could not attend to what I was 
 * Taken from his Diary in short-hand. 
 
THE REV. JOHN WESLEY. 
 
 im 
 
 reading ; no, not for three minutes together, but my thoughts were per¬ 
 petually shifting. Yet all the time I was preaching in the evening, 
 (though I stood in the open air, with the wind whistling round my head,) 
 my mind was as composed as ever.—Friday, 16, in going to Lurgan, 
 I wondered again that I could not fix my attention to what I read: Yet 
 while I was preaching in the evening on the Parade, I found my mind 
 perfectly composed, although it rained a great part of the time, which 
 did not well agree with my head.—Saturday, 17, I was persuaded to 
 send for Dr. Laws, a sensible and skilful physician. He told me, ‘ 1 
 was in a high fever, and advised me to lie by.’ I told him, that could 
 not be done; as I had appointed to preach in several places, and must 
 preach as long as I could speak. He then prescribed a cooling draught, 
 with a grain or two of camphor, as my nerves were universally agitated. 
 This I took with me to Tandragee; but when I came there, 1 was not 
 able to preach ; my understanding being quite confused, and my strength 
 entirely gone. Yet I breathed freely, and had not the least thirst, nor 
 any pain from head to foot. 
 
 “ I was now at a full stand, whether to aim at Lisburn, or to push 
 forward for Dublin: But my friends doubting whether I could bear so 
 long a journey, I went straight to Derry-Aghy, a gentleman’s seat on 
 the side of a hill, three miles beyond Lisburn. Here nature sunk, and 
 I took to my bed ; but I could no more turn myself therein, than a new¬ 
 born child. My memory failed as well as my strength, and well nigh 
 my understanding. Only those w r ords ran in my mind, when I saw 
 Miss Gayer on one side of the bed, looking at her mother on the other, 
 
 She sat, like patience on a monument, 
 
 Smiling at grief. 
 
 “ I can give no account of what followed for two or three days, being 
 more dead than alive. Only I remember it was difficult for me to speak, 
 my throat being exceedingly dry. But Joseph Bradford tells me, I said 
 on Wednesday, ‘ It will be determined before this time to-morrow 
 that my tongue was much swoln, and as black as a coal; that I was 
 convulsed all over: and, for some time, my heart did not beat percep¬ 
 tibly, neither was any pulse discernible. 
 
 “ In the night of Thursday, the 22d, Joseph Bradford came to me 
 with a cup, and said, ‘ Sir you must take this.’ I thought I will, if I can, 
 to please him ; for it will do me neither harm nor good. Immediately 
 it set me a vomiting: My heart began to beat, and my pulse to play 
 again : And from that hour, the extremity of the symptoms abated. The 
 next day I sat up several hours, and walked four or five times across 
 the room.—On Saturday, I sat up all day, and walked across the room 
 many times, without any weariness.—On Sunday I came down stairs, 
 and sat several hours in the parlour.—On Monday, l walked before the 
 house.—On Tuesday, I took an airing in the chaise : And on Wed¬ 
 nesday, trusting in God, to the astonishment of my friends, I set out 
 for Dublin.” 
 
 About this time, Mr. Wesley published his “ Calm, Address to the 
 American Colonies ,” then at war with England, the mother country. 
 This tract made a great noise, and raised him many adversaries. Being 
 frequently asked, why he published it ? He answered, in Lloyd’s Eve¬ 
 ning Post, 
 
 “ Not to get money. Had that been my motive, I should have 
 Yol. II. 21 
 
15S 
 
 THE LIFE O.F 
 
 swelled it into a shilling pamphlet, and have entered it at Stationer’s 
 Hall.—Not to get preferment for myself, or my brother’s children : Not 
 to please any man living, high or low. I know mankind too well. I 
 know they that love you for political service, love you less than their 
 dinner; and they who hate you, hate you worse than the devil.—Least 
 of all did I write, with a view to inflame any : Just the contrary. I con¬ 
 tributed my mite towards putting out the flame which rages all over the 
 land,” &c. 
 
 Dr. Whitehead observes upon this, “ Many of his friends, however, 
 were of opinion, that he would have acted a more wise and better part, 
 had he never meddled with political disputes.* Observation had con¬ 
 vinced them, that Ministers of the Gospel, by interfering with politics, 
 have seldom done any good, and often much harm; having frequently 
 hindered their own usefulness, and made a whip for their own backs.” 
 This also is very likely. But Mr. Wesley suffered for teaching men to 
 ‘/ear God, and honour the King.’ He meddled no more with politics 
 than St. Paul did. But he had harder work than the Apostle, on this 
 point; viz., ‘ to show to many of God’s people their transgressions.’ 
 
 In the beginning of the year 1776, Mr. Fletcher was recovering from 
 a severe illness. Mr. Wesley, having a high opinion of the salutary 
 effects of easy journeys through the country, in such cases, invited Mr. 
 Fletcher to come out, and accompany him through some of the societies 
 in the spring. Part of Mr. Fletcher’s answer is as follows : “I receiv¬ 
 ed last night the favour of yours, from Bristol. My grand desire is, to 
 be just what the Lord would have me to be. I could, if you wanted a 
 travelling assistant, accompany you, as my little strength would admit, in 
 some of your excursions. But your recommending me to the societies 
 as one who might succeed you, should the Lord take you hence before 
 me, is a step to which I could by no means consent. It would make 
 me take my horse and gallop away. Beside, such a step would, at this 
 juncture, be, I think, peculiarly improper.—We ought to give as little 
 hold to the evil surmisings and rash judgments of our opponents as may 
 be.—What has made me glut our friends with my books, is not any love 
 to such publications, but a desire to make an end of the controversy.f 
 It is probable that my design has miscarried ; and that I have disgusted, 
 rather than convinced, the people.—I agree with you, Sir, that now is 
 the time to pray both for ourselves and our King, for the Church of Eng¬ 
 land, and that part of it which is called the Methodists. I cast my mite 
 of supplication into the general treasure. The Lord guide, support, and 
 strengthen you more and more unto the end!” 
 
 An order had been made by the House of Lords, in May, this year, 
 “ That the Commissioners of his Majesty’s Excise do write circular 
 letters to all such persons whom they have reason to suspect to have 
 plate, as also to those who have not paid regularly the duty on the 
 same,” &c.—In consequence of this order, the Accomptant-General 
 for Household Plate, sent Mr. Wesley, in September, a copy of the 
 order, with the following letter : 
 
 “ Reverend Sir, —As the Commissioners cannot doubt but you 
 
 * tt was very natural for them to think so. They took counsel with flesh and blood, which 
 he never dared to do. 
 
 t That is, the American controversy; wherein this man of peace and love wrote more 
 largely and more strongly than Mr. Wesley had done. 
 
THE REV. JOHN WESLEY. 
 
 159 
 
 have plate, for which you have hitherto neglected to make an entry, they 
 have directed me to send you the above copy of the Lords’ order, and 
 to inform you, they expect that you forthwith make due entry of all your 
 plate; such entry to bear date from the commencement of the plate- 
 duty, or from such time as you have owned, used, had, or kept any 
 quantity of silver plate, chargeable by the Act of Parliament; as, in 
 default hereof, the Board will be obliged to signify your refusal to their 
 Lordships. 
 
 “ N. B. An immediate answer is desired.” 
 
 Mr. Wesley answered as follows 
 
 “ Sir,—I have two silver teaspoons at London, and two at Bristol. 
 This is all the plate which I have at present; and I shall not buy any 
 more, while so many round me want bread. 
 
 “ I am, Sir, 
 
 “ Your most humble Servant, 
 
 “ John Wesley.” 
 
 CHAPTER IY. 
 
 LABOURS AND OPPOSITION IN THE ISLE OF MAN-SECESSION OF AN 
 
 EMINENT PREACHER-PROTESTANT ASSOCIATION-MR. WESLEY’S 
 
 LETTER ON THAT OCCASION-HIS LETTER TO THE BISHOP OF LON¬ 
 DON, AND TO SIR HARRY TRELAWNEY-THOUGHTS ON “ DR. PAR¬ 
 SON’S REMAINS OF JAPHET”-CURIOUS QUESTIONS PUT TO MR. 
 
 WESLEY-HIS LETTER RESPECTING THE SABBATH-DAY, ADDRESSED 
 
 TO ONE OF HIS MAJESTY’S MINISTERS-CURIOUS FRAGMENT-MR. 
 
 wesley’s visits to Holland. 
 
 In the year 1776, the Methodist Preachers visited the Isle of Man.* 
 The year before, a Local Preacher from Liverpool, Mr. John Crook, 
 had paid them a visit, and spent some time with them. He repeated 
 his visit this year, and Societies were already formed in seven different 
 places, and they reckoned 157 members in the Island. It happened 
 
 * This island is mentioned by several ancient authors. Caesar calls it Mona; but the 
 Mona of Tacitus can only be applied to Anglesey. Pliny calls it Monabia: And in Ptolemy, 
 we find Monaida, that is, the farther or more remote Mon. Orosius styles it Menavia; and 
 tells us, that it was extremely fertile. Bede, who distinguishes clearly two Menavian Islands, 
 names this the Northern Menavia , bestowing the epithet of Southern upon Anglesey. 
 Alured of Beverly also speaks of it as one of the Menavian Islands. The Britons, in their 
 own language, called it Manaw, more properly Main au, that is, “ a little island,” which 
 seems to be Latinized in the word Menavia. All which proves, that this small Isle was 
 early inhabited, and as well known to the rest of the world, as either Britain or Ireland. 
 
 The Isle of Man was, for a long time, an independent State, governed by its own Princes. 
 At length, however, they became feudatories to the Kings of England, resorted to their 
 Court, were kindly received, and had pensions bestowed upon them. Upon the demise of 
 Magnus, the last King of this isle, without heirs male, Alexander III, King of Scots, who 
 had conquered the other isles, seized likewise upon this; which, as part of that kingdom, 
 came into the hands of Edward I, who directed William Huntercumbe, Warden of that isle 
 for him, to restore it to John Baliol, who had done homage to him for the kingdom of 
 Scotland. 
 
 But it seems there was still remaining a Lady named Austrica, who claimed this 
 sovereignty as nearest of kin to the deceased Magnus. This claimant being able to obtain 
 
160 
 
 THE LIFE OF 
 
 here, as in most places of Great Britain and Ireland, that the first 
 preaching of the Methodists produced no commotions or riots among 
 the common people. I am, indeed, fully convinced, that the lower 
 orders of the people would never become riotous on account of religion, 
 were they not excited to it, under false pretences, by persons who have 
 some influence over them, and who endeavour to keep behind the scene. 
 The Preachers, however, did not, long enjoy peace. Two or three ill- 
 minded persons, of some influence in the island, formed a plan of oppo¬ 
 sition, which, in such cases, is but too often successful. These persons, 
 to give greater weight to their opposition, so far prejudiced the mind of 
 the Bishop against these new comers, that he wrote a pastoral letter, 
 directed to all the rectors, vicars, chaplains, and curates within the isle 
 and diocess of Man. 
 
 In this letter his Lordship states the ground of his opposition thus : 
 “Whereas we have been informed, that several unordained, unauthorized, 
 and unqualified persons from other countries, have, for some time past, 
 presumed to preach and teach publicly, and hold and maintain conven¬ 
 ticles ; and have caused several weak persons to combine themselves 
 together in a new society, and have private meetings, assemblies, and 
 congregations, contrary to the doctrines, government, rites, and cere¬ 
 monies of the Established Church, and the civil and ecclesiastical laws 
 of this Isle. We do, therefore, for the prevention of schism and the 
 re-establishment of that uniformity in religious worship which so long 
 hath subsisted among us, hereby desire and require each and every of* 
 you, to he vigilant and use your utmost endeavours to dissuade your 
 respective flocks from following, or being led and misguided by such 
 incompetent teachers,” &c, &c.—After expatiating a little on this part 
 of his charge, he tells his clergy that if they could not prevail with the 
 people by persuasion, they must get a knowledge of the names of such 
 persons as attended at “ these unlawjul meetings,” as he calls them, 
 and especially of such as enjoyed any office or privilege by episcopal 
 license, and present them to his Reverend Vicars General, or to some 
 of them. He then requires every one of his clergy, to repel any Me¬ 
 thodist Preacher from the sacrament, if he should offer himself at the 
 table to receive it. He farther directs, that this pastoral letter should be 
 read, plena Ecclesid , in full church , the next Sunday after the receipt 
 thereof. 
 
 The storm now became violent, and Methodism was threatened with 
 a total shipwreck on the island. The preachers and people, however, 
 weathered it out; and in the end of May, 1777, Mr. Wesley paid them 
 
 nothing from John Baliol, applied herself to King Edward, as the superior Lord. He, upon 
 this application, by his writ, which is yet extant, commanded both parties, in order to de¬ 
 termine their right, to appear in the King’s Bench. The suit, it seems, was successful; for 
 we know, that this lady, by a deed of gift, conveyed her claim to Sir Simon de Montacute; 
 and after many disputes, invasions by the Scots, and other accidents, the title was examined 
 in Parliament, in the seventh of Edward III, and solemnly adjudged to William de Mon¬ 
 tacute; to whom, by letters patent dated the same year, that monarch released all claim 
 whatsoever. It descended afterwards to the Duke of Athol, from whom tbe English Go¬ 
 vernment purchased it, in the year 1765, the Duke retaining his landed property. The 
 manorial rights and emoluments, the patronage of the Bishopric, and other ecclesiastical 
 benefices, are unalienably vested in the Crown, and the Island subjected to the regulations 
 of the British Excise and Customs.—The inhabitants of the Isle are of the Church of Eng¬ 
 land, and the Bishop is styled, Bishop of Sodor and Man. By an Act of Parliament, the 
 thirty-third of Henry VIII, this Bishopric is declared to be in the province of York.— 
 JZncyclop. Bril. 
 
THE REV. JOHN WESLEY. 
 
 161 
 
 a visit, and was received in a very friendly manner by a few persons of 
 respectability and influence. At Peele-town, Mr. Corbet said, he would 
 gladly have asked him to preach in his church, but the bishop had for¬ 
 bidden. On this occasion Mr. Wesley observes, “ Is any clergyman 
 obliged, either in law or conscience, to obey such a prohibition ? By no 
 means. The will even of the King does not bind any English subject, 
 unless it be seconded by an express law. How much less the will of 
 a bishop ? But did not yon take an oath to obey him ? No : Nor any 
 clergyman in the three kingdoms. This is a mere vulgar error . Shame 
 that it should prevail almost universally!” 
 
 Before Mr. Wesley’s next visit, the Bishop was dead. His successor 
 was a man of a very different spirit; and has proved a blessing to the 
 Island. When Mr. Wesley arrived, all was peace. Before his de¬ 
 parture, he made the following remarks, with which I shall conclude this 
 account: 
 
 “ Having now visited the Island round, East, South, North, and 
 West, I was thoroughly convinced, that we have no such Circuit as this, 
 either in England, Scotland, or Ireland. It is shut up from the world : 
 And having little trade, is visited by scarce any strangers. Here are no 
 disputers ; no opposition, either from the Governor, (a mild, humane 
 man,) from the Bishop (a good man) or from the bulk of the Clergy. 
 One or two of them did oppose for a time : but they seem now to under¬ 
 stand us better. So that the scandal of the cross seems to have for the 
 present ceased. The natives are a plain, artless, simple people; few 
 of them are rich or genteel; the far greater part moderately poor. And 
 most of the strangers that settle among them, are men that have seen 
 affliction ” The word of the Lord has therefore free course, and the 
 fruits of righteousness and peace have increased to this day. 
 
 About the time of the Conference this year, a Travelling Preacher, 
 the late Mr. J. H., who had been well received by the people, and who 
 had enjoyed a large share of Mr. Wesley’s confidence for several years, 
 withdrew from the Connexion, and went among the Quakers. There 
 had been a misunderstanding between them, for some time before he 
 took this step; and soon afterwards he wrote his determination to Mr. 
 Wesley. Mr. Charles Wesley was in the habit of corresponding with 
 this preacher, and happening to see the letter, requested his brother to 
 let him answer it. The request was granted; and as the answer is 
 written with candour, contains some good observations on young con¬ 
 verts, and points out one striking trait in Mr. John Wesley’s character, 
 I shall insert it. The date is October, 1777.* 
 
 “ I thank you,” says he, “ for your affectionate letter.f It confirms 
 and increases my love towards you. Your phrase and dress make no 
 difference to us.—Let us abide in the love of Jesus, and we must con¬ 
 tinue to love one another.—Out of true impartial love to you both, I 
 long for peace between you and my brother. But alas ! you do not 
 love each other so well as I do . Mutual confidence is lost, and then 
 what union can there be ? I submit to the permissive will of Providence. 
 
 “ If I know my own heart, I have nothing there but tender disinte¬ 
 rested love for him and for you : And it is, and must be, a serious grief' 
 to me that you are not cordially affected to each other. But we might 
 
 * This letter is taken from Mr. Charles Wesley’s papers in short hand. 
 
 1 1 suppose, one that Mr. Charles had received from him. 
 
162 
 
 THE LIFE OF 
 
 part friends, who can never part.—I wished to see you; I should not 
 have said one word against your religion ; but I should have taken the 
 liberty of giving you a friendly caution or two, lest Satan get an advan¬ 
 tage over you, or us. 
 
 “ You know, when a man leaves one religious party or society, it is 
 a theme both to him and them. Those of his old friends who loved 
 him merely as a member of their society, will cease to love him on that 
 account: Those who have little or no grace, will partly treat him as a de¬ 
 serter, and express their anger or ill-will by speaking against him. This 
 stabbing a man in the back, as soon as he turns it upon us, I abhor and 
 protest against; and discourage to the utmost of my power. One, who 
 forsakes his former friends, will be tempted to speak evil of them, and 
 mention their faults, real or supposed, to justify himself for leaving them, 
 or to recommend himself to his new friends. I always stood in doubt 
 of such converts ; whether from the Calvinists, Moravians, Dissenters, 
 or any other. Beside, a young convert is always most zealous in making 
 'proselytes; which awakens suspicion in the deserted party, and arms 
 them against depredations. 
 
 “My brother showed me your last: I desired him to let me answer 
 it. Hope of a free conversation with you, hindered me from writing. 
 You know, I have talked with you concerning him, without reserve : I 
 could not have used such confidence towards another. Still I am as 
 incapable of mistrusting you, as you are of trusting him. In many 
 things I have more fellowship with you, than I have with him : My 
 love for both is the same. 
 
 “ But, ‘ You expect he will keep his own secrets!’ Let me whisper 
 it into your ear ; he never could do it since he was born. It is a gift 
 which God has not given him. But I shall speak to him, and put a 
 stop to what you justly complain of, and let all be buried in oblivion—I 
 wish you may never have an uneasy thought on our account. Speak 
 not therefore of my brother; think no evil of him ; forget him, if you 
 can, entirely, till you meet above. 
 
 “ You are now entering on a new scene of things. You have no 
 doubt of God’s calling you among the Friends. I judge nothing before 
 the time : Time will show. I heartily pray God, you may do and 
 receive much more good among them, than you did among us.* If 
 God give you discernment and favour, and you are the approved instru¬ 
 ment of reviving his work, and their first love, I shall rejoice and be 
 thankful that you ever left us. But if (which God forbid !) you should 
 bury your talent, do no good, and only change one form for another ; 
 alas ! alas! my brother, you will prove yourself mistaken, and lose many 
 jewels which might have been added to your crown.f 
 
 “ I should think worse of our society than you do, if they felt no sor¬ 
 row at parting with you—Some whom I know, will seldom think of you 
 
 * This good man was possessed of eminent ministerial gifts, but he fell into the Mystic 
 delusion from which Mr. Wesley had escaped. He then became high-minded and censo¬ 
 rious ; and Mr. Charles Wesley, in his hours of depression, used too much to listen to him. 
 The Quakers were jealous of him, and kept him silent a long time, to his great mortifica¬ 
 tion : But it was the very thing he needed. It was good medicine to heal his sickness. 
 
 f This was precisely the issue. In one of Mr. H.’s last conversations with me a few 
 years ago, he said, “ I would not have thy people to think of changing: They may be 
 disappointed.” He was then in a sweet and humble spirit, very different from that in 
 which he left us; and I rejoiced in hope of meeting him where those who overcome, shall 
 he pillars in the temple of God, to go out no more. 
 
THE REV. JOHN WESLEY. 
 
 163 
 
 without a sorrowful tear. The days of my mourning are just ended. 
 My hope of you is steady, that if you hold out a little longer, I shall 
 find you again among the blessed in that day. 5 ’ 
 
 Hitherto the Society in London had occupied the old Foundery, near 
 Upper Moorfields, as a place of worship; but were now making pre¬ 
 parations to quit it. They had obtained the promise of a lease from 
 the city, of a piece of ground in the City-road ; and, every thing being 
 prepared, the day was fixed for laying the foundation of a chapel. 
 “The rain,” says Mr. Wesley, “befriended us much, by keeping away 
 thousands who purposed to be there. But there were still such multi¬ 
 tudes, that it was with great difficulty I got through them to lay the first 
 stone. Upon this was a plate of brass, covered with another stone, on 
 which was engraved, * This was laid by John Wesley, on April 1, 
 1777.’ Probably this will be seen no more, by any human eye; but 
 will remain there, till the earth and the works thereof are burnt up.” 
 
 By the end of October, 1778, the chapel was built, and ready to be 
 opened. “ November 1,” says Mr. Wesley, “ was the day appointed 
 for opening the new chapel in the City-road. It is perfectly neat, but 
 not fine; and contains far more than the Foundery : I believe, together 
 with the morning chapel, as many as the Tabernacle. Many were 
 afraid, that the multitudes, crowding from all parts, would have occa¬ 
 sioned much disturbance: But they were happily disappointed ; there 
 was none at all. All was quietness, decency, and order. I preached 
 on part of Solomon’s prayer at the dedication of the Temple ; and, both 
 in the morning and afternoon, God was eminently present in the midst 
 of the congregation.” 
 
 In February, 1779, Mr. John Wesley observes, “Finding many 
 serious persons were much discouraged by prophets of evil, confidently 
 foretelling very heavy calamities, which were coming upon our nation; 
 I endeavoured to lift up their hands, by opening and applying those com¬ 
 fortable words, Psalm xliii, 5, 6, ‘Why art thou so heavy, 0 my soul? 
 Why art thou so disquieted within me ? O put thy trust in God; for 1 
 will yet give him thanks, who is the help of my countenance and my 
 God .’”—The next day was the National Fast. And he observes, “ So 
 solemn a one I never saw before. From one end of the city to the 
 other, there was scarce any one seen in the streets. All places of public 
 worship were crowded in an uncommon degree ; and an unusual awe sat 
 on most faces. I preached on the words of God to Abraham, inter¬ 
 ceding for Sodom, * I will not destroy it (the city) for ten’s sake.’ ” 
 
 Dr. Whitehead here also well observes, “ When we find a man con¬ 
 stantly travelling through all parts of the nation ; holding intercourse with 
 immense multitudes of people, by means of the pulpit and private cor¬ 
 respondence : and exerting all his influence on every occasion of public 
 distress or alarm, to soften and quiet the minds of the people, we must 
 call him a national blessing. And such was the constant practice of 
 Mr. Wesley for more than half a century !” 
 
 In the beginning of this year, 1780, a great clamour was raised against 
 the Bill passed in favour of the Roman Catholics. A “ Protestant, 
 Association” was formed to obtain a repeal of it; and, in the end, much 
 mischief was done ;—not without suspicion, however, that the outrages 
 which followed were greatly promoted and increased by Papists, and 
 by others in disguise. The one party wished to disgrace “ the Asso- 
 
164 
 
 THE LIFE OF 
 
 ciation the other, the ministry. But before these things happened, a 
 pamphlet was written in defence of the object the Association had in 
 view ; and an answer to it soon appeared. These pamphlets were put 
 into Mr. Wesley's hands; and, having read them, he wrote a letter on 
 the subject, dated January 21, which he sent to the Printer of the Public 
 Advertiser. In this letter, after premising, that persecution had nothing 
 to do with the matter, and that he wished no man to be persecuted for 
 his religious principles ; he lays down this general proposition, “ That 
 no Roman Catholic does or can give security to a Protestant Govern¬ 
 ment, for his allegiance and peaceable behaviour.” He rested the proof 
 of this proposition on the following arguments : 
 
 “1. It is a Roman Catholic maxim, established not by private men, 
 but by a public Council, that J\o faith is to be kept with heretics . This 
 has been openly avowed by the Council of Constance ;* but it never 
 was openly disclaimed. Whether private persons avow or disavow it, 
 it is a fixed maxim of the Church of Rome. 
 
 “ 2. One branch of the spiritual power of the Pope is, and has been 
 for ages, the power of granting pardons for all sins, past, present, and 
 to come ! But those who acknowledge him to have this spiritual power, 
 can give no security for their allegiance,— Ergo. 
 
 “ 3. The power of dispensing with any promise, oath, or vow, is 
 another branch of the spiritual power of the Pope. And all who ac¬ 
 knowledge his spiritual power, must acknowledge this : But whoever 
 acknowledges this dispensing power of the Pope, cannot give security 
 for his allegiance to any Government.—Nay, not only the Pope , but 
 even a Priest , has power to pardon sins ! This is an essential doctrine 
 of the Church of Rome. But they who acknowledge this, cannot pos¬ 
 sibly give any security for their allegiance to any Government. 
 
 “ Setting then religion aside, it is plain, that, upon principles of rea¬ 
 son, no Government ought to tolerate men,f who cannot give any secu¬ 
 rity to that Government for their allegiance and peaceable behaviour. 
 But this no Romanist can do, not only while he holds, that ‘ No faith is 
 to be kept with heretics,’ but so long as he acknowledges either priestly 
 absolution , or the spiritual power of the Pope.” 
 
 A Mr. O’Leary, a Capuchin Friar, wrote a reply to these proposi¬ 
 tions, and endeavoured to explain away the obnoxious decree of the 
 Council of Constance. The propositions, however, remained unan¬ 
 swered, and the decree of the Council could not be got over. The 
 Rev. Mr. Skelton, an eminently pious and learned Minister of the 
 Church of Ireland, celebrated for several useful publications, especially 
 a remarkable one, published during the Rebellion in Scotland, entitled 
 “ The Hopes of the Chevalier,” returned Mr. Wesley his thanks, 
 for his letters in answer to Mr. O’Leary. He used to speak much of 
 them ; and the gentleman who delivered his thanks to Mr. Wesley, (with 
 whom I then was in Dublin,) observed, “ Sir, Mr. Skelton declared to 
 me, that your propositions were a wall of adamant; and that Mr. 
 O’Leary’s arguments were as boiled peas shot against it.” 
 
 * By the decree of this Council, John Husse and Jerome of Prague were burned alive, 
 notwithstanding the safe-conduct , to and from the Council, granted to each of them by the 
 Emperor. 
 
 f He meant, that they ought not to give them political power. No man abhorred perse¬ 
 cution on account of religion more than Mr Wesley. Soon after this, he published his 
 admirable tract, entitled, Popery calmly considered. 
 
THE REV. JOHN WESLEY. 
 
 165 
 
 This mighty fabric of Popery is evidently nodding to its fall. It has 
 continued so long, partly by the support of political power, but chiefly 
 because so many truly-devoted souls have been found within its pale. 
 It may truly be called the Christianity of the World. But the Bible 
 has gone forth, as it never did before, and the Faith ‘ that overcometh 
 the world? keeps pace with it. In a little time, none will be found to 
 submit to the antichristian yoke, but those who reject the word of God . 
 Those who receive the truth will come forth, saying to the would-be 
 Universal Bishop, as the Greek Church said long ago, in departing, 
 ct Thy greatness we know, thy covetousness we cannot satisfy, thy 
 intolerable insolence we can no longer endure — Live to thyself !” 
 It will then 4 suddenly be destroyed , and that icithout remedy .’ 
 
 In the course of this year, 1780, some persons in America, attached 
 to the doctrines and to the ritual of the Church of England, wrote to 
 Mr. Wesley, requesting that he would get a young man ordained for 
 them, by one of the Bishops in this country. They did not apply to 
 “ the Society for propagating Christian Knowledge in Foreign Parts” 
 because they did not want pecuniary assistance from that fund. Mr. 
 Wesley wrote to Dr. Lowth, Bishop of London, begging the favour, 
 that he would ordain a pious young man for them. The Bishop refused ; 
 and August 10, Mr. Wesley sent him the following letter : 
 
 “ My Lord, —Some time since I received your Lordship’s favour, 
 for which I return your Lordship my sincere thanks. Those persons 
 did not apply to the Society, because they had nothing to ask of them. 
 They wanted no salary for their Minister; they were themselves able 
 and willing to maintain him. They therefore applied, by me, to your 
 Lordship, as members of the Church of England, and desirous so to 
 continue, begging the favour of your Lordship, after your Lordship had 
 examined him, to ordain a pious man who might officiate as their 
 Minister. 
 
 “ But your Lordship observes, ‘ There are three Ministers in that 
 country already V True, my Lord : But what are three, to watch over 
 all the souls in that extensive country ? Will your Lordship permit me 
 to speak freely ? I dare not do otherwise. I am on the verge of the 
 grave, and know not the hour when I shall drop into it. Suppose there 
 were threescore of those Missionaries in the country, could I in con¬ 
 science recommend these souls to their care ? Do they take any care 
 of their own souls? If they do, (I speak it with concern!) I fear they 
 are almost the only Missionaries in America that do. My Lord, I do not 
 speak rashly: I have been in America; and so have several with whom I 
 have lately conversed. And both I and they know, what manner of 
 men the far greater part of these are. They are men who have neither 
 the power of religion nor the form ; men that lay no claim to piety, nor 
 even decency. 
 
 “ Give me leave, my Lord, to speak more freely still: Perhaps, it is 
 the last time I shall trouble your Lordship. I know your Lordship’s 
 abilities and extensive learning : I believe, what is far more, that your 
 Lordship fears God. I have heard that your Lordship is unfashionably 
 diligent in examining the candidates for holy orders: Yea, that your 
 Lordship is generally at the pains of examining them yourself 1 Exa? 
 Vol. II. 22 
 
166 
 
 THE LIFE OF 
 
 mining them !’ in what respects t Why whether they understand a little 
 Latin and Greek, and can answer a few trite questions in the science 
 of Divinity! Alas, how little does this avail! Does your Lordship exa¬ 
 mine, whether they serve Christ or Belial ? Whether they love God or 
 the world 1 Whether they ever had any serious thoughts about heaven 
 or hell 1 Whether they have any real desire to save their own souls, or 
 the souls of others ? If not, what have they to do with holy orders ? and 
 what will become of the souls committed to their care ? 
 
 “ My Lord, I do by no means despise learning; I know the value 
 of it too well. But what is this, particularly in a Christian Minister, 
 compared to piety 1 What is it in a man that has no religion ? ‘ As a 
 jeivel in a swine’s snout.’ 
 
 “ Some time since, I recommended to your Lordship a plain man, 
 whom I had known above twenty years ; as a person of deep genuine 
 piety, and of unblameable conversation. But he neither understood 
 Greek nor Latin ; and he affirmed, in so many words, that ‘ He believed 
 it was his duty to preach, whether he was ordained or no.’ I believe 
 so too. What became of him since, I know not. But I suppose he 
 received Presbyterian ordination; and I cannot blame him, if he did. 
 He might think any ordination better than none. 
 
 “ I do not know, that Mr. Hoskins had any favour to ask of the So¬ 
 ciety. He asked the favour of your Lordship to ordain him, that he 
 might minister to a little flock in America. But your Lordship did not 
 see good to ordain him: But your Lordship did see good to Ordain, 
 and send into America, other persons, who knew something of Greek 
 and Latin; but who knew no more of saving souls, than of catching 
 whales. 
 
 “ In this respect also, I mourn for poor America : for the sheep scat¬ 
 tered up and down therein. Part of them have no Shepherds at all, 
 particularly in the Northern colonies ; and the case of the rest is little 
 better, for their own Shepherds pity them not. They cannot, for they 
 have no pity on themselves. They take no thought or care about their 
 own souls. 
 
 “Wishing your Lordship every blessing from the Great Shepherd 
 and Bishop of our souls, 
 
 “ I remain, my Lord, 
 
 “ Your Lordship’s dutiful son and servant, 
 
 “ John Wesley.” 
 
 In the midst of the multiplicity of affairs in which Mr. Wesley was 
 concerned, he constantly paid attention to the spiritual welfare, not only 
 of the members of his own society, but of those persons with whom he 
 occasionally corresponded. The following is an instance of this kind 
 attention and brotherly care. Sir Harry Trelawney,* celebrated for his 
 zeal and eccentricities, had been a Calvinist, and, during that period, 
 had been shy of Mr. Wesley’s acquaintance. At length being convin¬ 
 ced, that the narrow and limited views of John Calvin, concerning the 
 atonement of Christ, were not agreeable to the general tenour of the invi¬ 
 tations, promises, and threatenings of the New Testament, he quitted 
 
 * He was the Hero of a witty book, entitled the Spiritual Quixote, or the History of 
 Geoffry Wildgoose, Esq. It was written by a Minister of the Church of England, for the 
 want of better work. 
 
THE REV'. JOHN WESLEY. 
 
 167 
 
 the Calvinists. On this occasion, Mr. Wesley wrote to him, congratu¬ 
 lating him on his escape; but, at the same time warning him of the 
 danger of running into the opposite extreme. This is so natural to 
 the human mind, that it is difficult to be avoided : And by yielding to 
 this impulse in some doctrines of importance, it is to be feared that 
 many have made *shipwreck of the faith.’ Mr. Wesley kindly cautioned 
 his friend, against the danger which lay before him. “Fora long time,” 
 says he, “ I have had a desire to see you, but could not find an oppor¬ 
 tunity ; and, indeed, I had reason to believe, my company would not 
 be agreeable ; as you were intimate with those who think they do God 
 service by painting me in the most frightful colours. It gives me much 
 satisfaction to find, that you have escaped out of the hands of those 
 warm men. It is not at all surprising, that they should speak a little 
 unkindly of you too, in their turn. It gave me no small satisfaction to 
 learn from your own lips, the falsehood of their allegation. I believed 
 it false before, but could not affirm it so positively as I can now. 
 
 “ Indeed, it would not have been without precedent, if, from one 
 extreme, you had run into another. This was the case with that great 
 man, Dr. Taylor, of Norwich. For some years? he was an earnest 
 Calvinist; but afterwards, judging he could not get far enough from 
 that melancholy system, he ran, not only into Arianism, but into the 
 very dregs of Socinianism. I have reason, indeed, to believe, he was 
 convinced of his mistake, some years before he died. But to acknow¬ 
 ledge this publicly, was too hard a task for one who had lived above 
 eighty years. 
 
 “ You have need to be thankful on another account likewise ; that 
 is, that your prejudices against the Church of England are removing. 
 Having had an opportunity of seeing several of the churches abroad, 
 and having deeply considered the several sorts of Dissenters at home, 
 I am fully convinced, that our own church, with all her blemishes, is 
 nearer the Scriptural plan, than any other in Europe. 
 
 “ I sincerely wish you may retain your former zeal for God ; only, 
 that it may be a 1 zeal according to knowledge .’ But there certainly 
 will be a danger of your sinking into a careless, lukewarm state, with¬ 
 out any zeal or spirit at all. As you were surfeited with an irrational, 
 unscriptural religion, you may easily slide into no religion at all; or, 
 into a dead form,* that will never make you happy either in this world, 
 or in that which is to come. Wishing every Scriptural blessing, both to 
 Lady Trelawneyf and you, 
 
 “ I am, Dear Sir, 
 
 “ Your affectionate servant, 
 
 “ J. Wesley.” 
 
 Notwithstanding Mr. Wesley’s itinerancy, his daily labour of preach¬ 
 ing, visiting the societies, and extensive correspondence; yet he still 
 found time to read many books. And, what is rather singular, he often 
 met with books that are very scarce, which many men of literature, with 
 good libraries, have never seen. He read, not only books of divinity, of 
 natural history, and moral philosophy, which came more immediately 
 
 * This fear was unhappily realized. 
 
 t Lady Trelawney was the daughter of the Rev. Mr. Brown, an intimate friend of Mr. 
 Wesley, of whom I shall have to speak hereafter. 
 
168 
 
 THE LIFE OF 
 
 within the province of his profession, but books which treated of the 
 most remote antiquity. Here investigation is difficult; and the highest 
 degree of evidence to be attained, a bare probability. Yet even these 
 books Mr. Wesley read, with uncommon diligence and care, often col¬ 
 lecting the substance of them into a small compass, and directing it to 
 the one point which he had ever at heart. The following is an instance 
 of this kind : 
 
 Sept. 1, 1781, he says, “ I made an end of reading that curious book, 
 Dr. Parson’s Remains of Japhet. The very ingenious author has struck 
 much light into some of the darkest parts of ancient history. And 
 although I cannot subscribe to every proposition which he advances, 
 yet I apprehend, he has sufficiently proved the main of his hypothesis ; 
 namely,—1. That after the flood, Shem and his descendants peopled 
 the greatest part of Asia.-—2. That Ham and his children peopled 
 Africa.—3. That Europe was peopled by the two sons of Japhet, Go- 
 mer, and Magog; the Southern and Southwestern, by Gomer and his 
 children; and the North and Northwestern, by the children of Magog. 
 —4. That the former were called Gomerians, Cimmerians, and Cim- 
 brians ; and afterwards, Celtae, Galatse, and Gauls ; the latter were 
 called by the general name of Scythians, Scuti, and Scots.—5. That 
 the Gomerians spread swiftly through the North of Europe, as far as 
 the Cimbrian Chersonesus, including Sweden, Denmark, Norway, and 
 divers other countries, and then into Ireland, where they multiplied very 
 early into a considerable nation.—6. That some ages after, another 
 part of them, who had first settled in Spain, sailed to Ireland under 
 Milea, or Milesius, and, conquering the first inhabitants, took posses¬ 
 sion of the land.—7. That, about the same time the Gomerians came 
 to Ireland, the Magogians, or Scythians, came to Britain; so early, 
 that both spake the same language, and well understood each other.— 
 8. That the Irish spoken by the Gomerians, and the W r elsh spoken by 
 the Magogians, are one and the same language, expressed by the same 
 seventeen letters, which were long after brought, by a Gomerian Prince, 
 into Greece.—9. That all the languages of Europe, Greek and Latin* 
 in particular, are derived from this.—10. That the Antediluvian lan¬ 
 guage, spoken by all till after the flood, and then continued in the family 
 of Shem, was Hebrew; and from this (the Hebrew) tongue, many of 
 the Eastern languages are derived. The foregoing particulars, this fine 
 writer has made highly probable. And these may be admitted, though 
 we do not agree to his vehement panegyric on the Irish language ; 
 much less receive all the stories told by the Irish poets, or chroniclers, 
 as genuine authentic history.” 
 
 Dr. Whitehead observes, “ Candour will readily acknowledge, and 
 envy itself must confess, that a man in the seventy-ninth year of his age,, 
 who, in the midst of daily avocations which he deemed of the highest 
 importance to himself and others, could go through a work of this kind 
 with so much attention, and collect the substance of it into a few general 
 heads, must have possessed great strength of mind, and an uncommon 
 degree of the spirit of inquiry.” 
 
 In February, 1782, a person unknown proposed a few questions to 
 
 * How amazingly, in that case, must these languages have been improved! Of the 
 Latin in particular, I do not wonder that Cowper should say, “ What a people they must 
 have been, who spoke such a language !” 
 
THE REV. JOHN WESLEY. 
 
 169 
 
 Mr. Wesley in writing, and begged the favour of unequivocal answers. 
 The questions and answers were as follow : 
 
 “ Is it your wish, that the people called Methodists should be, or 
 become, a body entirely separate from the Church V 9 
 
 Answer. No. [And it is not so now.] 
 
 “ If not, where , that is, how often , and where ,—I mean, upon what 
 description of Teachers of the Establishment, are they to attend ?” 
 
 Answer. I advise them to go to church. [In what churches could 
 half of them now find room?] 
 
 “ More particularly, if the fall, the corruption, and natural impotence 
 of man; his free and full redemption in Christ Jesus, through faith 
 working by love, should be taught and inculcated, and offered to the 
 attention of all , at the church of the parish where they reside, are they 
 then, in your opinion, bound in conscience to hear , or may they, at their 
 own option, forbear ?" 
 
 Answer. I do not think, they are bound in conscience to attend any 
 particular church. 
 
 “ Or if they are at liberty to absent themselves, are they at liberty, 
 that is, have they a Christian privilege to censure this doctrine in the 
 gross, to condemn such Teachers, and boldly to pronounce them, 1 blind 
 leaders of the blind V 99 
 
 Answer. No ; by no means. 
 
 “ Whenever this happens, is it through prejudice, or rational piety? 
 Is it through bigotry, or a Catholic spirit ? Is it consistent with Christian 
 charity ? Is it compatible with a state of justification ? Or, is it even 
 allowable in the high habit of evangelical perfection ?” 
 
 Answer. I think it is a sin. [So this curious, and, I am afraid, art¬ 
 ful inquirer, took nothing for his motion !] 
 
 About the latter end of this year, 1782, a report prevailed, and gained 
 credit, that Administration had an intention to bring in a Bill into the 
 House, for embodying the Militia, and for exercising them on a Sunday. 
 On this occasion, Mr. Wesley wrote the following letter to a Nobleman, 
 then high in office : 
 
 “ My Lord, —If I wrong your Lordship, I am sorry for it; but I 
 really believe your Lordship fears God : And I hope your Lordship has 
 no unfavourable opinion of the Christian Revelation. This encourages 
 me to trouble your Lordship with a few lines, which otherwise I should 
 not take upon me to do. 
 
 “ Above thirty years ago, a motion was made in Parliament, for 
 raising and embodying the Militia, and for exercising them, to save time, 
 on Sunday. When the motion was like to pass, an old gentleman stood 
 up and said, * Mr. Speaker, I have one objection to this : I believe an 
 old book, called the Bible.’ The Members looked at one another, and 
 the motion was dropped. 
 
 “ Must not all others, who believe the Bible, have the very same 
 objection ? And from what I have seen, I cannot but think, these are 
 still three fourths of the nation. Now, setting religion out of the ques¬ 
 tion, is it expedient to give such a shock to so many millions of people 
 at once ? And certainly it would shock them extremely : It would wound 
 them in a very tender part. For would not they, would not all England, 
 would not all Europe, consider this as a virtual repeal of the Bible ? 
 
THE LIFE 01 
 
 170 
 
 And would not all serious persons say, ‘ We have little religion in the 
 land now; but by this step, we shall have less still.’ For wherever 
 this pretty show is to be seen, the people will flock together; and will 
 lounge away so much time before and after it, that the churches will be 
 emptier than they are already! 
 
 “ My Lord, I am concerned for this on a double account.— First. 
 Because I have personal obligations to your Lordship, and would fain, 
 even for this reason, recommend your Lordship to the love and esteem 
 of all over whom I have any influence.— Secondly. Because I now 
 reverence your Lordship for your office sake, and believe it to be my 
 bounden duty to do all that is in my little power, to advance your Lord¬ 
 ship’s influence and reputation. 
 
 “ Will your Lordship permit me to add a word in my old-fashioned 
 way ? I pray Him that has all power in heaven and earth, to prosper all 
 your endeavours for the public good, and am, 
 
 “ My Lord, 
 
 “Your Lordship’s willing servant, 
 
 “John Wesley.” 
 
 In the beginning of this year, 1782, Mr. Wesley received from one 
 of those good kind of people, whom he used to call Croakers , (and 
 who appears to have been displeased with him for having written con¬ 
 cerning the war with America,) a dolorous letter, full of his own appre¬ 
 hensions. A fragment of it only has been preserved. “ And first,” 
 says the writer, “ I would advise you to speak comfortably to the peo¬ 
 ple, who are irritated to a high degree against you. The die is not yet 
 cast: You are not yet in as bad a situation as England is, with regard 
 to America. A few comfortable words might yet make them your own 
 for ever. Let not your sun go down under a cloud. Stain not with 
 blood every action of your whole life. Leave the event to Providence. 
 -—You cannot prevent a separation of your Preachers [the common 
 notion at that time,] after you are gone to rest; why should you see it 
 in your life-time 1 A door is open for you at Bristol, and a comfortable 
 door too : Why should you leave the word of God to serve tables ? at 
 the instigation of those who would be glad to see your head laid in the 
 dust, if they might sit in your chair ! One would think you might, with 
 almost half an eye, see what some of them are aiming at. May the 
 God of peace open your eyes, and direct you to act in such a manner, 
 as will disappoint our grand adversary of his unlawful prey. 
 
 “ I am, Reverend Sir, 
 
 Your well-wisher and humble servant, 
 
 “J. M.” 
 
 Thus the Croakers of his day used to pester the great Lord Burleigh, 
 the Minister of Queen Elizabeth, with their information and advice; 
 but they always found, that he knew more of the matter than they did. 
 The prophecies of the separation of the Preachers and of the work 
 dwindling into little sects and parties , have all come to an end; like 
 those which were spoken, foretelling the ruin of < ngland and America, 
 by that violent collision. But ‘ the kingdoms of the world shall become 
 the kingdoms of the Lord ! and the government is upon His shoul¬ 
 der,sf to that very end. How often, therefore, may it be said. 
 
THE EEV. JOHN WESLEY, 
 
 171 
 
 Far, far above thy thought, 
 
 His counsel shall appear, 
 
 When fully he the work hath wrought, 
 
 Which caused thy needless fear! 
 
 England and America have both prospered since that lamentable con¬ 
 tention, beyond all calculation; and bid fair, when ‘ 'patience shall have 
 its perfect work,’ and a firm union (so much desired !) shall be accom¬ 
 plished, not only to awe the antichristian powers, and secure peace to 
 the world, but to carry the Gospel to the remotest regions of the earth. 
 
 Dr. Whitehead observes, “ In June 1783, Mr. Wesley went over to 
 Holland, and spent his birth-day, completing the eightieth year of his 
 age, in that country. He seemed pleased with his visit, though the 
 motives for making it are not very obvious. It is not probable, that the 
 design originated with himself; and any conjectures concerning the 
 reasons why others put him upon it, might be false, and appear ill- 
 natured or invidious.”—Very likely they might—But, as the Doctor has 
 well observed, in another place, “ Mr. Wesley had no secrets.”—He 
 has detailed the facts in his Journal; and I am enabled to state with 
 whom the design originated. 
 
 Mr. William Ferguson, a member and Local Preacher in the London 
 Society, traded to Holland for some years, and generally spent his sum¬ 
 mers there. He was a truly pious man, and could not be hid from those 
 who had 4 like precious faith.’ He soon found in Holland some who 
 were Methodists in every thing except the name. His company was 
 desired, not only by those of his own rank, but by many of the principal 
 inhabitants and persons in authority. He spoke much of Mr. Wesley, 
 and of the people under his care in England, and distributed his sermons 
 among his new friends. Of these they expressed high approbation, 
 and also their wishes to see the venerable Founder of Methodism among 
 them. Mr. Ferguson pressed Mr. Wesley to visit these pious people. 
 His own philanthrophy, always alive to that which is good, aided the 
 request. 
 
 Accordingly, on the 12th of June, 1783, he sailed from Harwich, 
 and landed the next day at Helvoetsluys. He was received with un¬ 
 common respect by all the people, and favoured with the company of 
 many eminent Ministers of the church of Holland, as well as of the 
 English Ministers in the commercial towns. With the former he con¬ 
 versed in Latin. In the Episcopal church at Rotterdam, he preached 
 twice to large congregations ; the first time on ‘ God created man in 
 his own image,’ and the people “ seemed, all but their attention, dead 
 the second time, on ‘ God hath given to us eternal life , and this lije is in 
 his Son.’ 
 
 At the Hague, he was invited to tea by Madam de Yassenaar, a lady 
 of the first rank in that city. She received him with that easy openness 
 and affability, which is almost peculiar to Christians and persons of quali¬ 
 ty : Soon after, came ten or twelve ladies more, who seemed to be of her 
 own rank, (though dressed quite plain,) and two most agreeable gentle¬ 
 men, one of whom was a Colonel in the Prince’s Guards. After tea, 
 he expounded the three first verses of the thirteenth Chapter of the first 
 
 Epistle to the Corinthians ; and Captain M- interpreted sentence 
 
 by sentence. Mr. Wesley then prayed, and Colonel Y- prayed 
 
 after him. 
 
172 
 
 THE LIFE OF 
 
 On the following day, he dined at Mrs. L-’s. Her mother, upwards 
 
 of seventy, seemed to be continually rejoicing in God her Saviour. 
 The daughter breathed the same spirit; and her grand-children, three 
 little girls and a boy, seemed to be all love. A gentleman coming in 
 after dinner, Mr. Wesley found a particular desire to pray for him. In 
 a little while, the stranger melted into tears, as indeed did most of the 
 company. The next day, Madam de Vassenar invited Mr.Wesley to a 
 meeting at a neighbouring lady’s house ; where he expounded Gal. vi, 
 14 ; and Captain M-interpreted as before. 
 
 In his way from Haerlem to Amsterdam, he met with several fellow 
 passengers who were truly serious. Some of them sung hymns in a 
 very pleasing manner: And his and their hearts were so knit together 
 in Christian love, that their parting at Amsterdam was very affecting. 
 
 In that city he visited a lady of large fortune, who appeared to be 
 entirely devoted to God. “ There is such a childlike simplicity,” 
 observes Mr. Wesley, concerning Amsterdam, “ in all that love God in 
 this city, as does honour to the religion they profess.” 
 
 After performing service in the English church, he visited a Mr. 
 B-, who had, not long before, found peace with God. This gen¬ 
 
 tleman was full of faith and love, and could hardly mention the good¬ 
 ness of God without tears. His lady seemed to be exactly of the same 
 spirit. From thence he went to another house, where a large company 
 was assembled ; and all seemed open to receive instruction, and desirous 
 to be altogether Christians. 
 
 On the 28th of June, he made the following observation : “ I have 
 this day lived fourscore years ; and, by the mercy of my God, my eyes 
 are not waxed dim : and what little strength of body or mind I had thirty 
 years since, just the same I have now. God grant I may never live to 
 be useless. Rather may I 
 
 My body with my charge lay down, 
 
 And cease at once to work and live.” 
 
 On the next day, he preached, in the English church at Utrecht, a 
 very faithful, searching sermon ; and afterwards dined with a merchant, 
 who seemed to be deeply acquainted with religion. In the evening, at 
 the desire of several persons, he repeated in a private house, the sub¬ 
 stance of his morning’s sermon, to a large company, Mr. Toydemea, 
 the Professor of Law in the University, interpreting it sentence by sen¬ 
 tence. The congregation then sung a Dutch hymn, and Mr. Wesley 
 and his companions, an English one. Afterwards Mr. Regulet, a vene¬ 
 rable old man, spent some time in prayer for the establishment of peace 
 between the two nations. . 
 
 On Tuesday, July 1, he sailed from Helvoetsluys, but, through con¬ 
 trary winds, did not arrive at Harwich till the Friday following. He 
 observes on the whole, that the persons with whom he conversed in 
 Holland, were of the same spirit with his friends in England ; and that 
 he was as much at home in Utrecht and Amsterdam, as in Bristol and 
 London. 
 
 In the year 1786, he again visited Holland. Nothing new arose 
 during this tour. Many of the Ministers waited on him. Some of the 
 churches were opened. He preached and expounded in many private 
 houses ; and received many marks of courtesy from several pious 
 persons of rank and fortune, particularly from Mr. Loten, one of the 
 
THE REV. JOHN WESLEY. 
 
 173 
 
 Burghomasters of Utrecht, who, both at this time and on his former 
 visit, seemed studious to show him proof of his regard and attention. 
 Miss Loten, his daughter, a most amiable and pious young lady, con¬ 
 tinued to correspond with Mr. Wesley till his death, in the English 
 language, which she well understood : I have read many of her letters 
 to Mr. Wesley. 
 
 In visiting Holland, he had no design to form Societies. He made 
 these visits partly for relaxation, and partly to indulge and enlarge his 
 catholic spirit, by forming an acquaintance with the truly pious in foreign 
 nations. He often, with great satisfaction, reflected on the sameness of 
 true religion in every country. He saw that the genuine spirit of piety, 
 in every time and place, tends to promote union in heart and brotherly 
 kindness. The same simplicity of manners and dress he also observed, 
 even in those of the highest rank that professed godliness. The meet¬ 
 ings for Christian fellowship he found to be very similar to those he had 
 himself established. But as few of the Ministers of the church of Hol¬ 
 land seemed to encourage or rightly understand the excellency of this 
 great help to piety; and as the intolerant spirit of the national Esta¬ 
 blishment, at that time, prevented these pious persons from having 
 ministers after their own heart, they were, on these accounts, deprived 
 of the full advantages, which they might have enjoyed in more favour¬ 
 able circumstances. But the Lord will, in his own good time, remove 
 from that lovely people this want of conformity to his pure Gospel. 
 
 Vol. IT. 
 
 23 
 
THE LIFE 
 
 OF 
 
 THE REV, JOHN WESLEY, A.M. 
 
 BOOK THE EIGHTH. 
 
 CHAPTER I. 
 
 ■THE DEED GF DECLARATION-MR. WESLEY’S ORDINATIONS—SHORT 
 
 ACCOUNT OF DR. COKE. 
 
 The year 1784 is remarkable in the annals of Methodism, 1. For 
 the solidity given to its affairs by the Deed of Declaration, enrolled in 
 Chancery, whereby the numerous chapels of the connexion were secured 
 to the people, for the purposes for which they had been built: And, 2. 
 For the advancement of its spiritual privileges, by giving a full Christian 
 ministry to the Societies in America, just then become independent of 
 the mother country. 
 
 The Founder and chief instrument, in the hand of God, of this great 
 work, had often, before this time, been importuned to take those steps, 
 which, to the generality of our people, seemed necessary for those great 
 purposes, and thus to quiet the minds of many who dreaded the disso¬ 
 lution of this social compact, whenever they contemplated the death of 
 the venerable Founder. But he was not hasty to listen to those fears. 
 He never forgot, that the work was the Lord’s, and that he need not, 
 and ought not, to be anxious about the circumstances of it, but to wait 
 the Lord’s time. 
 
 How exceedingly men have mistaken the character of Mr. Wesley 1 
 Because he held, what the Scriptures teach concerning religious affec¬ 
 tions, it has been confidently said, and published too, that he was wholly 
 led by impulses and inward feelings. In the whole compass of thought, 
 there could not be a greater mistake respecting him. What his father 
 used to observe of him, when he was a boy, was true to the last moment 
 of his life : “ As for Jack, he will have a reason for every thing he is 
 to do. I suppose, he would not do any thing, (non etiam crepitate) 
 unless he had a reason for it.” Mr. Wesley observed to me one day, 
 “ Count ZinzendorfF was mistaken in his notion of the way in which the 
 Lord leads his servants ; viz. by a divine impression. His account 
 suits only one kind of men, and it is safe to them only while they con¬ 
 tinue entirely devoted. The Lord, on the contrary, has three ways of 
 guiding them, suited to the different construction of men’s minds :— 
 
 1. To some he gives a divine impression, that what is proposed in any 
 particular case, not expressly defined in Holy Scripture, is of Him.— 
 
 2. To others, who are more sober in their mental constitution, he gives 
 an apt and convincing Scripture.—3. To others he gives a clear reason 
 for that particular lino of duty which they should then adopt. He has 
 
LIFE OF THE REV. JOHN WESLEY. 
 
 175 
 
 chiefly led me in this last way, though I have found at times all the 
 three concur.” I had myself observed this in him. When I have 
 spoken of the probable utility of any proposed measure, he would say, 
 in his usual kind way, “ Come, Henry, hoc age ! 4 Mind the point in 
 hand.’ Give me a reason .”—The reason why he should act, as already 
 intimated, was now very apparent; and he hesitated no longer. 
 
 With respect to the chapels, which were then greatly multiplied, the 
 call was imperative. They were safe during his life, as the various 
 deeds specified, that he by name, should appoint the Preachers from 
 time to time. The generality of those deeds specified also, that, after 
 his death, the Conference of the People called Methodists 
 should appoint the Preachers in like manner. Some of those deeds had 
 no reference to any posthumous appointment, and so would have been 
 completely in the power of the Trustees, at Mr. Wesley’s decease. 
 Several even of those Trustees, where the chapels were settled accord¬ 
 ing to the Methodist plan, did not scruple to say, “ That the Confer¬ 
 ence was not an assembly that the law would recognise, and that, there¬ 
 fore, they would, after Mr. Wesley’s death, appoint whom they should 
 think proper.” One of these said to me, “ They might appoint a 
 Popish Priest, if they should think it proper.” 
 
 That there could be but little hope, that the work should continue to 
 be a work of God, where such a power should be assumed, was very 
 clear to all who were the subjects of that work. Upon Mr. Wesley’s 
 mind, it lay with great weight. That men, not a few of whom had de¬ 
 parted from the society, (and some had been expelled from it,) should 
 merely, by virtue of their legal authority over the premises, appoint 
 Preachers to feed and guide the flock, exhibited a distressing prospect. 
 Even where the Trustees continued members of the society, and attach¬ 
 ed to its interests, what could be expected, in a matter of such vital 
 concern, from men so much engaged in worldly business 1 This has 
 often been proved in religious communities. It was the chief cause of 
 the decline of religion among the latter Puritans : Their lay-elders 
 assumed, after some time, the whole authority. From this proceeded 
 that worldly spirit and political zeal, which so greatly dishonoured that 
 work in its last days ; and which had previously overthrown both Church 
 and State. We see also, in our day, in the sufferings of the excellent 
 Scott, as detailed in his Memoirs lately published, what both ministers 
 and people have to expect from such a system of Lay-Government. 
 
 The evil showed itself in prominent overt acts, previous to this period. 
 Mr. Wesley having striven to prevail on some Trustees, in Yorkshire, 
 to settle their chapels, so that the people might continue to hear the 
 same truths, and be under the same discipline as heretofore, was assail¬ 
 ed with calumny, and with the most determined opposition, as though 
 he intended to make the chapels his own ! Another set of Trustees, in 
 the same county, absolutely refused to settle a lately-erected chapel; 
 and, in the issue, engaged Mr. Wesley’s Book-Steward in London, 
 who had been an Itinerant Preacher, to come to them as their Mi¬ 
 nister. This man, however, was 4 wise in his generation and insisted 
 upon having an income of s;xty pounds per annum, with the Chapel-house 
 to live in, settled upon him during his life, before he would relinquish 
 his place under Mr. Wesley. What will not party-spirit do ! I was a 
 witness, when, after Mr. Wesley’s death, it was found, that the Preach- 
 
176 
 
 THE LIFE OF 
 
 ers continued united and faithful in their calling, how deeply those men 
 repented of their conduct in this instance. In vain they represented to 
 the man of their unhappy choice, how lamentably their congregations 
 had declined, and how hardly they could sustain the expences they had 
 incurred. The answer was short: They might employ other Preachers, 
 if they should think it proper; but the dwelling-house and the stated 
 income belonged to him ! 
 
 We need not wonder, that Dr. Whitehead should speak with such 
 deep concern, and indulge such a spirit of calumny, concerning this 
 important measure of settling the chapels. The Doctor, and many 
 others who had departed from the work, had, through that wise measure, 
 but little prospect of succeeding, like his friend the Book-Steward, to 
 occupy chapels, built for the people by Mr. Wesley’s influence, and the 
 labour of the Preachers. The favour of those Trustees, whd might be 
 disposed to forget their sacred obligations, and incur such an awful re¬ 
 sponsibility, held out but little hope to such men, now that a legal defini¬ 
 tion was given to the phrase— The Conference : And, in fact, every 
 appeal made to Equity has fully succeeded, on this very ground. 
 
 In that day of uncertainty and surmise, there were not wanting some, 
 even among the Itinerant Preachers, who entertained fears respecting a 
 settlement of this kind. They had but little hope, that the work would 
 continue, after Mr. Wesley’s death, as it had during his life ; and they 
 thought it probable, that the largest Societies, and, of course, the prin¬ 
 cipal chapels, would become independent. In such a case, the favour 
 of the chief men, and especially of the Trustees, would insure con¬ 
 siderable advantages to those Itinerants, who might wish to become 
 settled Ministers. Of all this Mr. Wesley was fully aware, and he de¬ 
 termined to counteract such wisdom. He found it, however, very diffi¬ 
 cult to do so, without breaking with them, which love forbade ; or 
 assuming, in a questionable case, an authority contrary to that of a 
 father in Christ. One of those Preachers, and of considerable emi¬ 
 nence, attacked the Deed of Settlement, and declared, that Mr. Wesley 
 might as justly place all the dwelling-houses, barns, workshops, &c, 
 in which we had preached for so many years, under the authority of the 
 Conference, as he had done the chapels ; and that he thus assumed an 
 authority that the Lord had not given him. This seemed far too strong 
 to be generally received, and it was quickly answered. A Preacher, in 
 reply, observed, “ that, certainly, there was as much justice in the one 
 case as the other, provided those dwelling-houses, barns, workshops, 
 &c, had been built in consequence of the preaching, and by the sub¬ 
 scriptions of the connexion; and in order that those erections might 
 continue to be used for the purposes for which they were thus built!” 
 This closed the debate for that time ; but the Preacher first mentioned, 
 soon after he got to his circuit, rallied again, and wrote Mr. Wesley a 
 long and earnest expostulation on the same subject, which I read to him 
 in course. To this, Mr. Wesley thus shortly replied: 
 
 “ My dear Brother, —I do not love to dispute ; and, least of all, 
 to dispute with you , who will dispute through a stone wall. It seems a 
 little thing with you, who shall appoint the Preachers; with me it is, 
 under God, every thing, both for the prosperity and the continuance of 
 the work.”—He concluded with some fatherly advice, not to be so very 
 sure of his own opinion, or so wise in his own conceit. 
 
THE REV. JOHN WESLEYi 
 
 177 
 
 The first charge which Dr. Whitehead brings against this important 
 transaction is, that “ neither the design of the deed, nor the words of 
 the several clauses, are to be imputed to Mr. Wesley.”—I answer, the 
 Doctor here asserts that of which he had no knowledge. He had, 
 several years before, departed from the work, and from all fellowship 
 with the Preachers or people. When he again joined the Methodist 
 Society in London, he heard the* surmisings and complaints of some 
 who had taken offence at this measure, and this he detailed at a conve¬ 
 nient period. Some of the Itinerant Preachers brought the same charge, 
 at the first Conference after the deed was enrolled ; and declared, that 
 it was the work of Dr. Coke, who had joined Mr. Wesley a few years 
 before. Mr. Wesley only replied to this in the words of Yirgil, Non 
 vult , non potuit! “ He had neither the will nor the power.” 
 
 The truth is : The Conference had requested Mr. Wesley to get such 
 an instrument drawn up, as would define or explain what was meant by 
 that expression, used in the various deeds of the chapels so settled; 
 viz. “The Conference of the People called Methodists,” upon 
 the meaning of which terms, the authority so appointing must rest, so 
 long as there should be an Itinerant Ministry. The elder Mr. Hampson, 
 mentioned in the preface to this work, was particularly earnest with Mr. 
 Wesley, to have such an instrument executed without delay. He imme¬ 
 diately set about it; and having given directions to his solicitor, who 
 took the opinion of Counsel upon the most proper and effectual way of 
 doing it, he committed it chiefly to the care of Dr. Coke, as his own 
 avocations would not admit of a constant personal attendance. He, 
 however, wrote, with his own hand, a list of a hundred names, which 
 he ordered to be inserted, declaring his full determination, that no more 
 should be appointed ; and as there never had been so great a number 
 at any Conference, and generally from twenty to thirty less, the number 
 so fixed would not, it was thought, have excited either surprise or 
 displeasure. 
 
 Some of those Preachers, however, whose names were omitted, were 
 deeply offended, as I have stated in the Preface to the first Volume. 
 But I can state with the fullest certainty, that what Dr. Whitehead has 
 asserted, respecting Mr. Wesley having repented of this transaction, is 
 totally unfounded. On the contrary, he reviewed it always with high 
 satisfaction ; and praised God, who had brought him through a business, 
 which he had long contemplated with earnest desire, and yet with many 
 fears. The issue, even to this day, proves the wisdom of the mea¬ 
 sure ; and that it was in the order of Him, without whom “ nothing is 
 strong, nothing is holy.” Many chapels have been restored to the 
 Societies, to whom they, in justice, belonged, by the upright decisions 
 of our Courts of Equity, so that now no fears are entertained of any 
 chapels settled according to this Deed. 
 
 Dr. Whitehead’s second objection is a poor cavil. He strives, in 
 the strongest language, to fix the charge of falsehood on those who 
 drew up this Deed, and on Mr. Wesley, who signed and sanctioned it, 
 because of the term, “ The Conference of the People called 
 Methodists.” I cannot but fear, that this charge might be retorted 
 against the Doctor with truth ; for he well knew, when he wrote thus, 
 that the term was inserted in this explanatory and authoritative instru¬ 
 ment, because it was not only the term used in common speech for 
 
178 
 
 THE LIFE OF 
 
 many years, but also because it was used in every record, and in all the 
 Deeds of chapels which were settled in this way. It was, therefore, 
 absolutely necessary, that, in such an explanatory Deed, the same term 
 should be used, as in the Deeds of the particular chapels to which it 
 referred. Had not the Doctor, therefore, an intention to deceive, when 
 he cried out, “It is well known, that the People called Methodists 
 never held a Conference since Methodism existed !” Certainly not; 
 nor will they ever come together till they ‘ all appear before the judg¬ 
 ment-seat of Christ .’ But there was no deception in thus using the 
 term. Every member of the connexion knew, that it meant the assem¬ 
 bled Preachers of the people called Methodists. The Doctor brings 
 in the People , as he does the Church , when it suits his purpose. His 
 observations on this point are only suited to the theories of our wildest 
 demagogues. This absolutely necessary work was done for the people , 
 who could, in no other way, retain their property, and have an Itinerant 
 ministry. They now enjoy these blessings, and are thankful to God 
 and man. 
 
 The Deed of Declaration is dated February 28, 1784. It is entitled, 
 u The Rev. John Wesley’s Declaration and Establishment of the Con¬ 
 ference of the People called Methodists And, in the attested copy, 
 is said to be, “ Enrolled in his Majesty’s High Court of Chancery.”— 
 I shall endeavour to state the substance of the Preamble to this Deed, 
 as concisely as possible, to retain the sense complete:—It says, that, 
 ft Whereas divers buildings, commonly called chapels, with a mes¬ 
 suage and dwelling-house, situate in various parts of Great Britain, 
 have been given and conveyed, from time to time, by the said John 
 Wesley, to certain persons and their heirs, in each of the said gifts 
 and conveyances named— upon trust ; That the Trustees in the 
 several Deeds respectively named, and the survivors of them, and the 
 Trustees for the time being, to be elected as in the said Deeds is appoint¬ 
 ed, should permit the said John Wesley, and such other persons as he 
 should, for that purpose, nominate and appoint, at all times during his life, 
 to have and enjoy the free use and benefit of the said premises, therein 
 to preach and expound God’s holy word : And, upon farther trust , that 
 the said respective Trustees, &c, should permit Charles Wesley, 
 brother of the said John Wesley, and such other persons as the said 
 Charles Wesley should, for that purpose, nominate and appoint, in like 
 manner, during his life. And after the decease of the survivor of them, 
 the said John and Charles Wesley, then upon farther trust, that 
 the said respective Trustees, &c, should permit such persons, and for 
 such time and times as should be appointed at the Yearly Conference of 
 the people called Methodists , in London , Bristol , or Leeds , and no others, 
 to have and enjoy the said premises for the purposes aforesaid : And 
 whereas divers persons have, in like manner, given or conveyed many 
 chapels, &c, situate in various parts of Great Britain, and also in Ire¬ 
 land, to certain Trustees, in each of the said gifts and conveyances 
 respectively named, upon the like trusts, and for the same uses and pur¬ 
 poses as aforesaid, (except only, that, in some of the said gifts and con¬ 
 veyances, no life estate or other interest is the* eby given and reserved 
 to the said Charles Wesley :) And whereas, for rendering effectual the 
 trusts created by the said several gifts or conveyances, and that no 
 doubt or litigation may arise with respect to the interpretation and true 
 
THE REV. JOHN WESLEY, 
 
 179 
 
 meaning thereof, it has been thought expedient by the said John Wes¬ 
 ley, on behalf of himself, as donor of the several chapels, &c, as*fcf the 
 donors of the said other chapels, &e, to explain the words, Yearly Con¬ 
 ference of the people called Methodists , contained in all the said Trust 
 Deeds, and to declare, what persons are members of the said Confer¬ 
 ence, and how the succession and identity thereof is to be continued ; 
 jVW, therefore , these presents witness , that, for accomplishing the afore¬ 
 said purposes, the said John Wesley doth hereby declare, that the Con¬ 
 ference of the people called Methodists , in London, Bristol, or Leeds, 
 ever since there hath been any yearly Conference of the people called 
 Methodists, hath always heretofore consisted of the Preachers, com¬ 
 monly called Methodist Preachers, in connexion with, and under the 
 care of, the said John Wesley, whom he hath thought expedient, year 
 after year, to summon to meet him, to advise with them for the promo¬ 
 tion of the Gospel of Christ, to appoint the said persons so summoned, 
 and the other Preachers also in connexion with, and under the care of, 
 the said John Wesley, not summoned in the yearly Conference, to the 
 use and enjoyment of the said chapels ; the names of all which persons 
 so summoned and appointed vith the chapels to which they were so 
 appointed, together with the dm ition of such appointments, with all other 
 matters transacted at the said yearly Conference, have, year by year, 
 been printed and published under the title of ‘ Minutes of Confer¬ 
 ence.’ ” 
 
 The Deed then states the declaration and establishment of the Con¬ 
 ference in the following words : “ And these presents farther witness, 
 and the said John Wesley doth hereby avouch and farther declare, 
 that the several persons hereinafter named, to wit.”—After mentioning 
 by name one hundred of the Preachers, it farther states that these—- 
 “ Being Preachers and expounders of God’s holy word, under the care 
 of, and in connexion with, the said John Wesley, have been, now 
 are, and do, on the day of the date hereof, constitute the members of 
 the said Conference , according to the true intent and meaning of the 
 said several gifts and conveyances, wherein the words, ‘ Conference of 
 the people called Methodists’ are mentioned and contained. And that 
 the said several persons before named, and their successors for ever, 
 to be chosen as hereinafter mentioned, are, and shall for ever be con¬ 
 strued, taken, and be, the Conference of the people called Methodists . 
 Nevertheless, upon the terms and subject to the regulations hereinafter 
 prescribed ; that is to say, 
 
 “ First. That the members of the said Conference, and their suc¬ 
 cessors for the time being for ever, shall assemble once in every year, 
 at London, Bristol, or Leeds, (except as after mentioned,) for the pur¬ 
 poses aforesaid; and the time and place of holding every subsequent 
 Conference shall be appointed at the preceding one, save that the next 
 Conference after the date hereof shall be holden at Leeds, in Yorkshire, 
 the last Tuesday in July next. 
 
 “ Second. The act of the majority in number of the Conference 
 assembled as aforesaid, shall be had, taken, and be the act of the whole 
 Conference, to all intents, purposes, and constructions whatsoever. 
 
 “ Third. That, after the Conference shall be assembled as aforesaid, 
 they shall first proceed to fill up all the vacancies occasioned by death 
 or absence, as after mentioned. 
 
THE LIFE OF 
 
 t&O 
 
 u Fourth. No act of the Conference, assembled as aforesaid, shall 
 be had, taken, or be the act of the Conference, until forty of the mem¬ 
 bers thereof are assembled, unless reduced under that number by death, 
 since the prior Conference, or by absence as after-mentioned ; nor until 
 all the vacancies occasioned by death or absence shall be filled up by 
 the election of new members of the Conference, so as to make up the 
 number one hundred, unless there be not a sufficient number of persons, 
 objects of such election : And, during the assembly of the Conference, 
 there shall always be forty members present at the doing of any act, 
 save as aforesaid, or otherwise such act shall be void. 
 
 “ Fifth. The duration of the yearly assembly of the Conference, 
 shall not be less than five days, nor more than three weeks, and be 
 concluded by the appointment of the Conference, if under twenty-one 
 days ; or otherwise, the conclusion thereof shall follow, of course, at 
 the end of the said twenty-one days , the whole of all which said time 
 of the assembly of the Conference shall be had, taken, considered, and 
 be the yearly Conference of the people called JMethodists ; and all acts 
 of the Conference, during such yearly assembly thereof, shall be the 
 acts of the Conference, and none others. 
 
 “ Sixth. Immediately after all the vacancies, occasioned by death or 
 absence, are filled up by the election of new members as aforesaid, the 
 Conference shall choose a President and Secretary of their assembly 
 out of themselves, who shall continue such until the election of another 
 President or Secretary in the next, or other subsequent Conference : 
 and the said President shall have the privilege and power of two mem¬ 
 bers in all acts of the Conference during his Presidency, and such other 
 powers, privileges, and authorities, as the Conference shall, from time 
 to time, see fit to intrust into his hands. 
 
 “ Seventh. Any member of the Conference absenting himself from 
 the yearly assembly thereof for two years successively, without the con¬ 
 sent or dispensation of the Conference, and being not present on the 
 first day of the third yearly assembly thereof, at the time and place ap¬ 
 pointed for the holding of the same, shall cease to be a member of the 
 Conference, from and after the said first day of the said third yearly 
 assembly thereof, to all intents arid purposes, as though he was naturally 
 dead. But the Conference shall and may dispense with, or consent to 
 the absence of, any member from any of the said yearly assemblies, for 
 any cause which the Conference may see fit or necessary; and such 
 member, whose absence shall be so dispensed with, or consented to by 
 the Conference, shall not, by such absence, cease to be a member 
 thereof. 
 
 “ Eighth. The Conference shall and may expel and put out from 
 being a member thereof, or from being in connexion therewith, or from 
 being upon trial, any person, member of the Conference, admitted into 
 connexion, or upon trial, for any cause which to the Conference may 
 seem fit or necessary ; and every member of the Conference, so expel¬ 
 led and put out, shall cease to be a member thereof, to all intents and 
 purposes, as though he was naturally dead. And the Conference, im¬ 
 mediately after the expulsion of any member thereof as aforesaid, shall 
 elect another person to be a member of the Conference, in the stead of 
 such member so expelled. 
 
 c( Ninth. The Conference shall and may admit into connexion with 
 
illE REV. JOHN WESLEY. 
 
 181, 
 
 them, or upon trial, any person or persons whom they shall approve, to 
 be Preachers and expounders of God’s holy word, under the care and 
 direction of the Conference ; the name of every such person or persons 
 so admitted into connexion, or upon trial, as aforesaid, with the time 
 and degrees of the admission, being entered in the Journals or Minutes 
 of the Conference. 
 
 “ Tenth. No person shall be elected a member of the Conference, who 
 hath not been admitted in connexion with the Conference, as a Preacher 
 and expounder of God’s holy word, as aforesaid, for twelve months. 
 
 “ Eleventh. The Conference shall not nor may nominate or appoint 
 any person to the use and enjoyment of, or to preach and expound God’s 
 holy word in, any of the chapels and premises so given or conveyed, 
 or which may be given or conveyed upon the trusts aforesaid, who is 
 not either a member of the Conference, or admitted into connexion with 
 the same, or upon trial, as aforesaid ; nor appoint any person for more 
 than three years successively to the use and enjoyment of any chapels 
 and premises already given, or to be given or conveyed upon the trusts 
 aforesaid, except ordained Ministers of the Church of England. 
 
 “ Twelfth. That the Conference shall and may appoint the place of 
 holding the yearly assembly thereof at any other city, town, or place, 
 than London, Bristol, or Leeds, when it shall seem expedient so to do. 
 
 u Thirteenth. And for the convenience of chapels and premises 
 already, or which may hereafter be given or conveyed upon the trusts 
 aforesaid, situate in Ireland, or other parts out of the kingdom of Great 
 Britain, the Conference shall and may, when and as often as it shall 
 seem expedient, but not otherwise, appoint and delegate any member or 
 members of the Conference, with all or any of the powers, privileges, 
 and advantages herein-before contained or vested in the Conference; 
 and all and every the acts, admissions, expulsions, and appointments 
 whatsoever of such member or members of the Conference so appointed 
 and delegated as aforesaid, the same being put into writing, and signed 
 by such delegate or delegates, and entered in the Journals or Minutes of 
 the Conference, and subscribed as after mentioned, shall be deemed, 
 taken, and be the acts, admissions, expulsions, and appointments of the 
 Conference, to all intents, constructions, and purposes whatsoever, from 
 the respective times when the same shall be done by such delegate or 
 delegates, notwithstanding any thing herein-contained to the contrary. 
 
 “ Fourteenth. All resolutions and orders touching elections, admis¬ 
 sions, expulsions, consents, dispensations, delegations, or appointments 
 and acts whatsoever of the Conference, shall be entered and written in 
 the Journals or Minutes of the Conference, which shall be kept for that 
 purpose, publicly read, and then subscribed by the President and Se¬ 
 cretary thereof for the time being, during the time such Conference shall 
 be assembled; and, when so entered and subscribed, shall be had, 
 taken, received, and be the acts of the Conference; and such entry 
 and subscription as aforesaid shall be had, taken, received, and be evi¬ 
 dence of all and every such acts of the said Conference and of their 
 said delegates, without the aid of any other proof; and whatever shall 
 not be so entered and subscribed as aforesaid, shall not be had, taken, 
 received, or be the act of the Conference: And the said President and 
 Secretary are hereby required and obliged to enter and subscribe, as 
 aforesaid, every act whatever of the Conference. 
 
 Vol. II. 24 
 
182 
 
 THE LIFE OF 
 
 “ Lastly. Whenever the said Conference shall be reduced under the 
 number of forty members, and continue so reduced for three yearly as¬ 
 semblies thereof successively, or whenever the members thereof shall 
 decline or neglect to meet together annually, for the purposes aforesaid, 
 during the space of three years, that then, and in either of the said 
 events, the Conference of the people called JVJethodists shall be extin¬ 
 guished, and all the aforesaid powers, privileges, and advantages shall 
 cease, and the said chapels and premises, and all other chapels and 
 premises which now are, or hereafter may be settled, given, or cdn- 
 veyed, upon the trusts aforesaid, shall vest in the Trustees, for the 
 time being, of the said chapels and premises respectively, and. their 
 successors forever : Upon trust, that they, and the survivors of them, 
 and the Trustees for the time being, do, shall, and may appoint such 
 person and persons to preach and expound God’s holy word therein, 
 and to have the use and enjoyment thereof, for such time and in such 
 manner as to them shall seem proper.” 
 
 The second occurrence, for which the year 1784 is remarkable, was, 
 as already intimated, the advancement of the spiritual interests of the 
 connexion, by giving a full Christian ministry to the Societies in Ame¬ 
 rica, just then become independent of the mother country. In this 
 transaction, Dr. Coke, already mentioned, bore a prominent part, and, 
 in consequence, had to endure much obloquy. Dr. Whitehead seems 
 to take pleasure in heaping upon him the grossest calumny. Having 
 been favoured with a much more intimate knowledge of Dr. Coke, and 
 of the business in which he was employed, than Dr. Whitehead ever 
 had, or could have, I think it my duty to state the facts as they occurred: 
 And, in order to elucidate those facts, it is necessary that I should give 
 the reader a short account of that eminent man, who acted so conspicu¬ 
 ous a part in the Methodist connexion for many years. 
 
 The Rev. Thomas Coke, LL. D., of the University of Oxford, 
 already mentioned, had joined Mr. Wesley about six or seven years 
 before this period. It was at first thought, that, like some other pious 
 Clergymen, he would act as an assistant to Mr. Wesley, in those cha¬ 
 pels in London where the prayers were read and the Sacrament admi¬ 
 nistered, according to the form of the Church of England, every Lord’s- 
 day ; but the warmth and energy of his mind soon led him to take part 
 in the whole work, wherever Mr. Wesley had need of such an active 
 assistant. 
 
 His Life has been published by Mr. Drew; who, for some years 
 before the Doctor’s decease, assisted him in his literary labours. His 
 biographer, who has executed his task with considerable ability, has, 
 however, given his readers, not only a very defective, but, (through 
 wrong information,) an erroneous view of several important particulars 
 in the Memoirs which he has given to the world. A short view of these 
 facts will not only, it is apprehended, be interesting, considering what a 
 prominent part the Doctor acted in the work, during the latter years of 
 Mr. Wesley ; but it is absolutely necessary, in order to account for the 
 obloquy which Dr. Whitehead has cast upon him, respecting those events 
 which I have now to relate in these Memoirs of Messrs. John and 
 Charles Wesley. 
 
 Dr. Coke, as his biographer truly observes, w r as infected with infidel 
 
THE REV. JOHN WESLEY. 183 
 
 principles while at the University, in which he was unhappily strength¬ 
 ened by his ungodly Tutor.* From this perilous infection he was, in a 
 considerable degree, delivered, by reading the works of Bishop Sherlock 
 and some other divines ; but he continued a mere theoretic believer till 
 some time after his connexion with Mr. Wesley. 
 
 He was, as his biographer acknowledges, naturally ambitious and 
 aspiring; and, for some years, had made great efforts to obtain prefer¬ 
 ment in the Church; but finding himself disappointed, and at length 
 shut up in the curacy of South Petherton, in Somersetshire, he became 
 very unhappy, and felt the want of that real good, which, as yet, was 
 unknown to him. At this time, he found some comfort by reading, in. 
 secret, the prayers composed for King William, by Archbishop Tillot- 
 son. Those gracious drawings, I have reason to believe, from his own 
 account, was all the experience which he had of divine things, till after 
 his union with the Methodists. 
 
 About this time, the Doctor became acquainted with the Rev. Mr. 
 Brown, of Taunton, an old friend of Mr. Wesley. (See the Note in 
 page 167.) From this gentleman, he received some of the writings, 
 both of Mr. W T esley and Mr. Fletcher, which opened to his view scenes 
 of usefulness, accompanied with labour and suffering, to which, till then, 
 he had been a stranger. All that was of God, in his naturally aspiring 
 mind, eagerly seized these openings of a new life ; and “ the ambitious 
 stirrings” which Mr. Southey has imputed to Mr. Wesley, (not only 
 without, but contrary to, all evidence,) was realized in the active mind 
 of Dr. Coke. 
 
 Hearing soon after, that Mr. Wesley was on his way to Cornwall, 
 and would be at Mr. Brown’s on a particular day, the Doctor resolved 
 to visit that gentleman, and thus obtain an introduction to the great 
 founder of Methodism, whom he now admired above all men. 
 
 He found Mr. Wesley, as usual, mild and easy of access, with an 
 appearance of happiness that exceedingly impressed him. The Doctor 
 staid all night; and, in the morning, Mr. Wesley having walked into the 
 garden, he joined him there, and made known his situation and enlarged 
 desires. Mr. Wesley, with marked sobriety, gave him an account of 
 the way in which he and his brother proceeded at Oxford, and advised 
 the Doctor to go on in the same path, doing all the good he could, 
 visiting from house to house, omitting no part of his clerical duty; and 
 counselled him to avoid every reasonable ground of offence. The 
 Doctor was exceedingly surprised, and, indeed, mortified. “ I thought,” 
 said he when he related the account to me, u he would have said, Come 
 with me, and I will give you employment according to all that is in your 
 heart. 11 But to be thus put off, and confined still to the work of a 
 parish, while such extensive labours and usefulness passed in vision 
 before him, was a disappointment he could hardly bear. 
 
 He, however, began, and his warm and active mind gathering strength 
 in its progress, he proceeded to turn the parish into a kind of Methodist 
 Circuit. He visited and preached in every part of it; and, as some 
 showed signs of dissatisfaction, and spoke against his proceedings, he 
 cast off all restraint; and, after the second lesson, on the Sunday morn- 
 
 * It was chiefly in his cups that this gentleman administered the poison.—“ Eh ! Coke,” 
 he would then say, as well as he could, “ do you believe the Adam and Eve story, Eh ?”— 
 And thus get rid of the Bible with a fool -born jest. 
 
184 
 
 THE LIFE OF 
 
 ing, he commenced the practice of reading an account ©f his intended 
 labours for the week to come, to the amazement of his auditory. 
 
 These bold advances soon brought matters to a crisis. The Doctor 
 was dismissed from his curacy; and, as his opponents found out the 
 day on which he was to leave the town, the bells were rung, and some 
 hogsheads of cider were brought into the street, that those who were so 
 disposed might rejoice over the deliverance of the parish from its Me¬ 
 thodist Curate. 
 
 On Mr. Wesley’s next visit to that part of the kingdom, Dr. Coke 
 joined him, and accompanied him to Bristol. In this city, among a 
 people established in the true faith of the Gospel, the Doctor’s gentle¬ 
 manly manners, his manifest zeal for religion, and his attachment to 
 Mr. Wesley, gained him universal love and esteem. His biographer, 
 however, has manifested very little knowledge of Mr. Wesley’s character, 
 in supposing that he kept the Doctor under his own eye for some con¬ 
 siderable time, fearing that he might be tempted to turn back, and that 
 he should thus lose a helper, that promised to be so useful. In all those 
 things, Mr. Wesley always kept his mind perfectly free, knowing his 
 high responsibility. Speaking of his own constant fellow labourers, to 
 whom under God he was indebted for his great success, he observed 
 many years before this time, “ The desire of serving me, as sons in 
 the Gospel, was on their part, not mine; my wish was to live and die 
 in retirement.” He was still more cautious with respect to the Cler¬ 
 gymen who joined him. He well knew, that only those whom the Lord 
 of the harvest thrusts forth into the work, would be permanently useful 
 in it; and he certainly was in no bondage respecting Dr. Coke. Upon 
 Mr. Wesley’s going to London, he left the Doctor at Bristol, where he 
 remained a considerable time. 
 
 While Dr. Coke continued in that city, he became more fully ac¬ 
 quainted with the rules of the Society into which he had entered. The 
 discipline, which has been detailed in these Memoirs, it now became his 
 duty to maintain, and consequently to be present at all the meetings of 
 the Society. In these meetings, he listened to Christian experience, to 
 which he was himself a stranger; and not unfrequently, without being 
 conscious of the cause, he found himself in that embarrassing situation, 
 described by Dr. Edwards, of New England, in his “ Considerations 
 on the Work of God,” in that province : “ How melancholy,” observes 
 that great man, “ is the case of one who is to act as a shepherd and guide 
 to a people, many of whom are under great awakenings, and many are 
 filled with divine light, love, and joy; to undertake to instruct and lead 
 them all, under those various circumstances ; to be put to it to play the 
 hypocrite, and force the airs of a saint in preaching, and, from time to 
 time, in private conversation ; and, in particular dealing with souls, to 
 undertake to judge of their circumstances ; to talk to those who come 
 to him, as if he knew what they said ; to try to talk with persons of 
 experience, as if he had experience as well as they; to force a joyful 
 countenance and manner of speech, when there is nothing in the heart. 
 What sorrowful work is here! 0 how miserable must such a person 
 feel! What wretched slavery is this ! Besides the infinite provocation 
 of the most high God, and displeasure of his Lord and Master!” 
 
 The case of Dr. Coke, who truly wished to do good, was, however, 
 not so lamentable. He was not in the condition of an ungodly minis- 
 
THE REV. JOHN WESLEY. 
 
 185 
 
 ter, who, for a living, undertakes such a work. The Doctor had no 
 stipend, his own fortune being sufficient for his support; and, not being 
 convinced of sin, he felt no such misery. He did not, indeed, like Mr. 
 Southey and others, suppose that those people laboured under a mental 
 disease ; on the contrary, he supposed them sincere and of a sound 
 mind : but he comforted himself with his own supposed advantages. 
 « They have,” he said to himself, “ a knowledge of God among them 
 which is strange to me ; but in philanthropy, and in large views for the 
 good of mankind, 1 am superior to them.” 
 
 Dr. Coke had not those advantages in early youth with which Mr. 
 Wesley was so eminently favoured. He had not been brought up 4 in 
 the nurture and admonition of the Lord his parents being only attached 
 to the forms, but having no knowledge of the power of religion. He 
 was also an only child, and greatly indulged. I have not, therefore, to 
 trace in him that early work of grace which was so conspicuous in the 
 great subject of these Memoirs ; rather, I have to represent him as ‘ a 
 brand plucked from the burning from the fire of ambition, and the 
 intoxicating love of the world, so natural to man. He seems to have 
 been altogether ignorant of the higher principle of the Gospel, when his 
 long-suffering God directed his steps to a people who were ‘ prepared of 
 the Lord ’ to direct him to ‘ that fountain opened for sin and for unclean- 
 ness ,’ and to a principle of action wholly unknown to the natural man, 
 whatever his talents may be,— 4 faith that worketh by love. 1 In this 
 respect he had an advantage which Mr. Wesley had not: he was re¬ 
 ceived, not into the wide field, where he might possibly find the pearl 
 of great price , but into the garden planted by the Lord, where ‘ gold 9 
 silvery and precious stones ,’ all the holy fruits of faith, were common to 
 those who believed. 
 
 Being called to London, an event which happened on the road was a 
 mean in the hand of Him who 4 numbered the hairs of his head ,’— 4 who 
 worketh all in all ,’ and who compassionated his ignorance, of teaching 
 him how little real cause he had of self-preference. One of the pas¬ 
 sengers in the coach in which he travelled, was taken with a fit; and, 
 as there was an immediate cry for water, the Doctor ran to a brook 
 which he saw at some distance. Having no vessel, he thought of his 
 hat; but on beholding the fine new beaver, decorated with an elegant 
 rose, then common among clergymen, his heart, which he had supposed 
 so large, instantly failed him, and he returned in haste to the scene of 
 distress. A. gentleman, who was assisting the afflicted man, and had 
 observed with pleasure the Doctor’s design, exclaimed with surprise 
 and indignation, “ What, Sir! have you brought no water?” and instantly 
 ran himself to the brook, and returned with his hat full. 
 
 The Doctor felt his situation, in the presence of the passengers ; 
 but his inward mortification was inexpressible. He was deeply wound¬ 
 ed in the very part where he supposed himself invulnerable. He had 
 trusted in himself that he was righteous , on a high scale, and had de¬ 
 spised —or lightly esteemed— others. That scale now kicked the beam, 
 and the convicted sinner felt the truth of that word, 4 He that trusteth 
 his own heart is a /oo/,’— 4 he knoweth nothing as he ought to know. 1 
 With his spirit thus wounded he arrived in London. 
 
 The Doctor was now prepared to attend more seriously to what he 
 heard among a people, who were well acquainted with those teachings 
 
186 
 
 THE LIFE OF 
 
 and reproofs of the Spirit of God, and with that renunciation of ‘ their 
 own righteousness’ which must precede the obtaining of ‘ that righteous - 
 ness which is of God by faith.’ 
 
 His trouble increased. He found himself to be what our Lord calls 
 a Stranger in the fellowship of his people. The Holy Spirit, who, by 
 fastening one wrong act on the mind of a sinner, can, in the issue, as 
 in the case of the Samaritan woman, convince him of ‘ all that ever 
 he did,’ now showed him that ‘ in him dwelt no good thing.’ But, 
 to acknowledge his state, and to take his place among those who 
 “ groaned their nature’s weight to feel,” was a sacrifice as yet too great 
 for him. He was stript of that self-complacency which had served at 
 Bristol as a shield against all the arrows of conviction, and his distress 
 became very great. He felt he had undertaken a work for which he 
 was wholly unfit, and he saw no way of deliverance. 
 
 His arrival made some noise ; and he had many visiters. Among 
 the number was Mr. Maxfield, who had separated from Mr. Wesley, as 
 already related, and who occupied a chapel in the neighbourhood of 
 Moorfields.* The ardency and strength of this gentleman’s mind has 
 been already noted. What Lady Huntingdon had said of him, when 
 first employed in the work, must be fresh in the reader’s recollection. 
 After a short preface, he inquired, with his usual promptness, into the 
 Doctor’s own state: He seemed not to doubt of his justification (as 
 neither did Mr. Wesley,) but inquired if he were perfected in love ? The 
 Doctor acknowledged, he had not attained that privilege. Mr. Max- 
 field immediately pressed it upon him with all his might; showing, in 
 his usual strong way, that the blessing was to be received by faith, and 
 consequently that it might and ought to be received now. The Doctor 
 was amazed, and much embarrassed : He got off, however, from his 
 vehement exhorter as well as he could, informing him, that he would ma¬ 
 turely consider what had been advanced, and make it a matter of prayer. 
 
 The Doctor did so; and an intimacy took place between them, the 
 consequence of which was, that, through the instrumentality of that ex¬ 
 traordinary man, the Doctor found rest unto his soul. He obtained 
 that faith which gave his labouring conscience peace; and which, in a 
 mind naturally so ardent, raised him up as on the wings of eagles! He 
 joined, from that time, in all the exercises of religion with a fervour that 
 surprised many, and caused the people to whom he ministered to glorify 
 God on his behalf. 
 
 He confined himself no longer to the duties of a clergyman, but took 
 part in all the work of a regular preacher. Preaching abroad, and in 
 all the chapels ; exhorting all with a zeal almost equal to Maxfield him¬ 
 self ;f ‘ instant in season and out of season ,’ no labours seemed too much 
 for him,—no journeyings too fatiguing; so that Mr. Wesley used to 
 say, he was to him as a right hand. 
 
 * What the biographer of Dr. Coke says of Mr. Maxfield’s living at South Petherton, and 
 of his being acquainted with the Doctor there, is, I believe, an entire mistake. 
 
 | In this account the Reader will see much of what has been already related respecting 
 Mr. Maxfield. See page 131.—Mr. Wesley told me, that while this very zealous man 
 remained in connexion with him, he took care to have Dr. Jones in London at the same 
 time with Mr. Maxfield. The one was remarkable for enforcing the fruits of faith, and the 
 duties of the Gospel: The other for vehemently insisting on faith itself. Each had his 
 peculiar talent; but labouring together, the people were kept in the safe path of faith and 
 obedience. But Dr. Coke did not need any stimulus to duty. He was ‘ zealous of goo# 
 works' from the first day to the last. 
 
THE REV. JOHN WESLEY. 
 
 187 
 
 That much of the “ infection of nature” (which our church, in con¬ 
 formity with holy Scripture, states as “ remaining even in the regene¬ 
 rate,”) still remained in him, must not, and, indeed, cannot be denied. 
 t The wisdom from above ’ was not always manifest in his zeal; so that 
 those who sought occasion were amply supplied with matter for decla¬ 
 mation against him. He spared not those whom he thought lukewarm, 
 and consequently they did not spare him. Complaints were sometimes 
 made to Mr. Wesley against what was called his rash spirit and pro¬ 
 ceedings ; but as those complaints were generally made by those who 
 were known to be lukewarm , or not well affected, that man of God, 
 who would believe evil of no man, and put the best construction upon 
 every thing, took little notice of these complaints, having generally 
 abundant cause to be satisfied with all the Doctor’s conduct, which 
 came under his own observation, and especially with the humility and 
 meekness with which he received every reproof or advice from his 
 father in God. 
 
 I have no intention of giving a biography of Dr. Coke : that is already 
 done. But l think it needful to give this short sketch of this good and 
 very zealous man’s character, in order to correct the mistakes of his 
 biographer ; and chiefly, that the reader may know the real ground of 
 those unjust censures, which Dr. Whitehead has so liberally heaped 
 upon him, in his Life of Mr. Wesley. That Life was written to please 
 some who were most offended with Dr. Coke ; and we may believe 
 also, that Dr. Whitehead was not without hope, that the calumnies 
 which he thus cast upon him would excuse the injury which he had 
 committed against the Doctor, concerning Mr. Wesley’s manuscripts. 
 
 I shall now proceed to detail the particulars concerning his being em¬ 
 ployed by Mr. Wesley in a very extensive Missionary work ;—a work 
 which led him into his own proper element, and in which he so greatly 
 distinguished himself, not only on the continent of America, but in the 
 W est India Islands. There he proved himself an ‘ able Minister of the 
 New TestamenV towards those who, without that ministry, would have 
 been ‘ of all men most miserable .’ He thus became the zealous suc¬ 
 cessor of Nathaniel Gilbert, the pious and excellent Speaker of the 
 House of Assembly in Antigua. The labours of those men, with their 
 able coadjutors, will, through k the grace of Him ivho worketh all in all, be 
 found unto praise, and honour, and glory, in the day of the Lord Jesus »’ 
 
 CHAPTER II. 
 
 PROGRESS OF RELIGION IN AMERICA-ORDINATION FOR THE AMERI¬ 
 CAN SOCIETIES-OBJECTIONS CONSIDERED. 
 
 America, unlike other empires, owes all its greatness to religion, 
 especially North America, of which we must now speak. 
 
 In 1606, James the First erected two companies for the colonization 
 of New England, then included under the general name of Virginia. 
 But no regular settlements were then formed ; a small trade only was 
 carried on with the Indians. But under the yiolent persecutions of the 
 Non-conformists by Archbishop Laud, many of that oppressed people 
 
THE LIFE OF 
 
 lied for refuge to New England ; and, with indefatigable and unremitted 
 zeal, through almost every difficulty and danger that could obstruct so 
 hazardous an undertaking, changed the face of a great tract of country 
 from a waste wilderness to an improved and cultivated land. Many of 
 these first settlers did undoubtedly experience the vital power of godli¬ 
 ness, and were joined by a multitude of others, that fled from the tyranny 
 of Charles the Second. 
 
 For some considerable time, all the holy fruits of religion were mani¬ 
 fested among them. But, as usual, an uninterrupted flow of prosperity 
 damped the sacred flame; and, perhaps, their wars with the Indian na¬ 
 tions might also contribute towards it. Then appeared the same spirit 
 among themselves, which they had so much opposed in England. The 
 views of mankind were not sufficiently enlarged at that period, to enable 
 them to see the importance of universal toleration to the prosperity of 
 society. None of them seem to have had a conception, that a most 
 perfect civil amity may be preserved among those who differ in the 
 speculative points of Theology. They, therefore, persecuted the emi¬ 
 grants, who, like themselves, had left their native country for a more 
 comfortable habitation than they found at home, but who unhappily dif¬ 
 fered from them, either in modes of worship or religious sentiments. Of 
 these, the Quakers were the most offensive, and were inhumanly, yea 
 cruelly, treated by them. Mercy and pure religion, inseparable compa¬ 
 nions, then forsook the land. They lost their piety; and, to say the 
 best of them, were a flourishing , commercial people. 
 
 In 1729, the Lord raised up that eminent man, Dr. Jonathan Ed¬ 
 wards. In his time, religion flourished again in New England. A very 
 brief account of this revival I shall give, in his own words ; 
 
 “ In the town of Northampton, in New England, after a more than 
 ordinary licentiousness in the people, a concern for religion began to 
 revive in 1729, but more observedly in 1733, when there was a general 
 reformation of outward disorders, which has continued ever since. 
 
 “ About this time, I began to preach concerning Justification by faith 
 alone. This was attended with a very remarkable blessing. Then it 
 was that the Spirit of God began wonderfully to work among us. A 
 great and earnest concern about the things of God ran through all parts 
 of the town. All talk, but of eternal things, was laid aside. The con¬ 
 versation in all companies, (unless so far as was necessary for the car¬ 
 rying on of worldly business,) was wholly upon religion. Hence there 
 soon appeared a glorious alteration, so that, in 1735, the town seemed to 
 be full of the presence of God. There were remarkable tokens of God’s 
 presence almost in every house : Parents rejoicing over their children 
 as new born, husbands over their wives, and wives over their husbands. 
 
 “ God has also seemed to go out of his usual way in the quickness of 
 his work. It is wonderful, that persons should be so suddenly, and yet 
 so greatly, changed. Many have been taken from a loose and careless 
 way of living, and seized with strong convictions of their guilt and 
 misery ; and, in a very little time, old things have passed away, and all 
 things have become new with them.” 
 
 There were many also, in New England, and among the Indians, 
 truly converted to God, by those eminent and laborious ministers, Mr. 
 Elliott and Mr. Brainerd. 
 
 In 1739, Mr. George Whitefield made his second visit to America, 
 
THE REV. JOHN WESLEY. 
 
 189 
 
 and the Spirit of the Most High did, indeed, rest upon him. He revived 
 that pure religion, which was so remarkable in the time of Dr. Edwards, 
 but after his removal had decayed. Great was his zeal, and great his 
 success. e God spake the word, and great ivas the company of the 
 Preachers .’ The zealous Ministers raised by his labours, who were 
 distinguished by the denomination of JYew Lights, became the most 
 numerous body in New England: And, strange as it may appear, the 
 old, wise, literary body of Presbyterians, in a Synod held among them¬ 
 selves, formally thrust out or excommunicated the majority ; declaring, 
 they would have no ministerial union with such an illiterate body of men. 
 But the real Ministers of God w^re not to be silenced by such means. 
 However, this revival also was but of short duration. Formality on the 
 one hand, and Antinomianism on the other, again recovered their 
 ascendancy. 
 
 The States of New-York and New Jersey, the former of which was 
 first settled by the English in 1664; and the latter, some time in the 
 reign of Charles II, were never remarkable for religion, till they were 
 visited by some of the members of Mr. Wesley’s Societies. Being so 
 near New England, they, indeed, partook in a small measure of its 
 revivals, especially those under Dr. Edwards and Mr. Whitefield. 
 
 Pennsylvania, which formerly included the little State of Delaware, 
 was possessed originally by the Dutch and Swedes ; but was settled by 
 the English in the reign of Charles the Second under the direction of 
 that great and good man, William Penn, the Quaker. The first of these 
 settlers, as we might naturally expect, were chiefly persons of his own 
 persuasion ; and the Quakers make now a very considerable part of 
 that state. They certainly had, and now have, real religion among them. 
 The quaintness of their manners, and their ideas concerning the superior 
 light of their dispensation, have kept them from being much known, and 
 from being very useful. But the noble sacrifice of all their slaves, whom 
 they have emancipated to a man, is a proof of the strong religious prin¬ 
 ciple of that people. 
 
 In respect to the religion of Pennsylvania, (that of the Quakers ex¬ 
 cepted,) we can say but little in its commendation ; though it cannot be 
 doubted, that Mr. Whitefield kindled the flame of divine love in the 
 hearts of several individuals, during, his short visits to Philadelphia. 
 
 The five States to the South of those already mentioned, viz., Mary¬ 
 land, Virginia, North and South Carolina, and Georgia, may be consi¬ 
 dered together. The Baptists, who are numerous in some parts of 
 these States, have been useful to thousands, both of w hites and blacks. 
 The abilities of their Ministers in general were peculiarly small ; but 
 their zeal was great, and God was pleased to own it. To this day, a 
 considerable measure of real religion is to be found among them. Many 
 of their Preachers having embraced the unscriptural doctrine of Universal 
 Restitution, have introduced thereby much controversy and dissension 
 into their church. Here and there, in that vast tract of country, from 
 the most eastern point of Maryland to the most western point of Georgia, 
 some Ministers were also to be found, that sprung from the labours of 
 Mr. Wesley and Mr. Whitefield, who were zealous for the salvation of 
 souls. The Clergy of the Church of England, in these States, in 
 general, presented a melancholy contrast to these true Ministers of the 
 Gospel. Notwithstanding the purity and many other excellencies t>f 
 
190 
 
 THE LIFE OF 
 
 their Liturgy, Articles, and Homilies, they were, with few exceptions, a 
 disgrace to the church of God : Nor had their wretched flocks, at the 
 distance of three or four thousand miles from the source of ecclesiastical 
 power, the least hopes of redress. But, we acknowledge, and bless 
 God for it, that the change has been abundantly for the better, since they 
 have been favoured with an Episcopacy of their own. 
 
 During the space of thirty years before Mr. Wesley’s death, several 
 persons, members of his Society, emigrated from England and Ireland, 
 and settled in various parts of America. About the year 1770, Philip 
 Embury, a Local Preacher from Ireland, began to preach in the city of 
 New-York, and formed a Society of his own countrymen and some of 
 the citizens. About the same time. Robert Strawbridge, another Local 
 Preacher from Ireland, settled in Frederic county, in Maryland, and, 
 preaching there, formed some Societies. A little before this period, Mr, 
 Webb, a Lieutenant in the army, preached at New-York and Philadel¬ 
 phia with great success, and, with the assistance of his friends, erected 
 a chapel in New-York, which was the first chapel in Mr. Wesley’s con¬ 
 nexion in America. Induced by the success he met with, and by an 
 earnest desire of saving souls, he wrote a letter to Mr. Wesley, earnestly 
 importuning him to send Missionaries to that Continent. Accordingly, 
 Mr. Wesley nominated Mr. Richard Boardman and Mr. Joseph Pilmoor, 
 as Missionaries for America, who landed at Philadelphia in 1769, and 
 were the first Itinerant Preachers in connexion with Mr. Wesley on that 
 Continent. A few days after their landing, Mr. Pilmoor wrote a letter 
 to Mr. Wesley, of which the following is an extract: 
 
 “ Philadelphia , Oct. 31, 1769. 
 
 u Reverend Sir, —By the blessing of God, we are safe arrived here, 
 after a tedious passage of nine weeks. 
 
 li We were not a little surprised to find Captain Webb in town, and a 
 Society of about a hundred members, who desire to be in close con¬ 
 nexion with you. 1 This is the Lord's doing , and it is marvellous in our 
 eyes.' 
 
 “ I have preached several times, and the people flock to hear in mul¬ 
 titudes. Sunday evening, I went out upon the Common. I had the 
 stage, appointed for the horse-race, for my pulpit; and, I think, between 
 four and five thousand hearers, who heard with attention still as night. 
 Blessed be God for field-preaching ! When I began to talk of preach¬ 
 ing at five o’clock in the morning, the people thought it would not answer 
 in America: However, I resolved to try, and had a very good congre¬ 
 gation. 
 
 “ Here seems to be a great and effectual door opening in this coun¬ 
 try, and, I hope, many souls will be gathered in. The people in gene¬ 
 ral like to hear the word, and seem fo have some ideas of salvation by 
 grace.” 
 
 Mr. Boardman observes, in a letter to Mr. Wesley from New-York, 
 dated April 24, 1770 : “ Our house contains about seventeen hundred 
 hearers. About a third part of those who attend the preaching, get in; 
 the rest are glad to hear without. There appears such a willingness in 
 the Americans to hear the word, as I never saw before. They have no 
 preaching in some parts of the back settlements. I doubt not, but an 
 effectual door will be opened among them.—O may the Most High now 
 
THE REV. JOHN WESLEY. 
 
 iai 
 
 give his Son the Heathen for his inheritance ! The number of Blacks 
 that attend the preaching, affects me much.” 
 
 Mr. Pilmoor visited Maryland, Virginia, and North Carolina, and 
 preached in those States with considerable success. 
 
 About the latter end of the year 1771, Mr. Wesley sent over Mr. 
 Francis Asbury, and Mr. Richard Wright, to the assistance of the 
 former Missionaries. Mr. Asbury was then, as he continued to his 
 death, indefatigable in his labours. He staid not long in the cities. 
 Most of his time he spent in the villages and plantations, forming So¬ 
 cieties in many places. He frequently complains in his Journal, which 
 was published in America, that his brethren were too fond of the cities ; 
 and justly observes, that no extensive work could be carried on in Ame¬ 
 rica, unless the Preachers devoted more of their time to the plantations ; 
 the cities and towns being very few, and a great majority of the inhabit¬ 
 ants settled in the interior parts of the country. 
 
 In 1773, Mr. Wesley sent over Mr. Thomas Rankin and Mr. George 
 Shadford. When they arrived, they found that the Societies in New- 
 York and Philadelphia had laid aside almost all discipline, and were little 
 better than a rope of sand. Mr. Rankin, who was a strenuous advocate 
 for all the various branches of the economy established by Mr. Wesley, 
 and was invested by him with considerable authority, soon reduced every 
 thing into order. He and Mr. Shadford laboured for near five years on 
 that Continent, travelling through all the States between New-York and 
 North Carolina inclusive, forming Societies and preaching the Gospel 
 with great success. 
 
 “ At our first little Conference in Philadelphia, July, 1773,” observes 
 Mr. Rankin, in his own printed account, “ we had about a thousand in 
 the different Societies, and six or seven Preachers : And, in May, 1777, 
 we had forty Preachers in the different circuits, and about seven thou¬ 
 sand members in the Societies; besides many hundreds of Negroes, 
 who were convinced of sin, and many of them happy in the love of God. 
 Were it not for the Civil War, I have reason to believe, the work of God 
 would have flourished in a more abundant manner; as both rich and 
 poor gladly embraced the truths of the Gospel, and received the Preach¬ 
 ers with open arms.” 
 
 When the Civil War unhappily became general in that country, Mr. 
 Rankin, with other Preachers from England, who had spoken publicly 
 in behalf of the British cause, were obliged to fly for their lives. And of 
 all the European Missionaries, Mr. Francis Asbury alone was deter¬ 
 mined to bear the heat and burden of that day. Though he had pre¬ 
 served a perfect neutrality, and had spoken nothing in public or private 
 on the merits of the war, yet he was obliged, from the suspicions already 
 raised against the Societies, to conceal himself for two years, in the 
 county of Kent in Delaware, at the house of a Mr. White, a Justice of 
 the Peace and a member of the Society. In the house of this gentle¬ 
 man, he held two Conferences with all the Preachers he could collect 
 in the midst of the troubles. But a gentleman of Delaware, who became 
 a very celebrated character by his publications, entitled “ The Farmer’s 
 Letters,” John Dickenson, I$sq., predecessor to Dr. Franklin in the 
 Government of Pennsylvania, with great candour gave him a strong let¬ 
 ter of recommendation, by virtue of which he ventured and continued to 
 travel through the States without any molestation. 
 
192 
 
 THE LIFE OF 
 
 Many of the Preachers, who had learned, like Mr. Wesley, to be men 
 of one book, scrupled to take the oaths of allegiance to the States in 
 which they respectively laboured, and were consequently fined or impri¬ 
 soned. But, in every instance, those who were confined, soon found 
 some powerful friend, yea, often one who had no connexion with the 
 Society, who used his influence with the Governor and Council of the 
 State, and obtained their liberty. Frequent instances there were, when 
 the Preachers were brought before the Judges, that they bore such a 
 pointed testimony against sin, and preached with such power the doc¬ 
 trines of the Gospel, that the Judges were at a loss in what manner to 
 behave to them, Mr. Moore, a Preacher in Baltimore, delivered, on 
 one of those occasions, such a sermon from the bar, as filled the Judges 
 and the whole Court with astonishment. The Assembly of Maryland, 
 partly perhaps to deliver the Judges from the trouble which was given 
 them, and partly out of a spirit of candour, passed an Act, expressly to 
 allow the Methodist Preachers, so called, to exercise their function with¬ 
 out taking the oath of allegiance. 
 
 Some time before this a remarkable occurrence happened in a county 
 in Maryland. Mr. Chew, one of the Preachers, was brought before 
 Mr. Downs, then Sheriff of the county, and afterwards a member of the 
 General Assembly of the State. The Sheriff demanded, whether he 
 was a Minister of the Gospel. On receiving from Mr. Chew an answer 
 in the affirmative, he required him to take the oath of allegiance. Mr. 
 Chew answered him, that he had scruples on his mind, and therefore 
 could not consent at present. Mr. Downs informed him, that he was 
 bound on oath to execute the laws, and must, in such case, commit him 
 to prison. Mr. Chew calmly replied, that he by no means wished to 
 be the cause of perjury, and therefore was perfectly resigned to suffer 
 the penalty incurred. “ You are a strange man,” cried the Sheriff, “ and 
 I cannot bear to punish you. I will, therefore, make my own house 
 your prison.” He accordingly committed him, under his hand and seal, 
 and kept him in his own house for three months ; during which time, the 
 Sheriff was awakened, and his lady converted. They soon afterwards 
 joined the Society; and Mr. Downs, with the assistance of some neigh¬ 
 bouring gentlemen, built a preaching house for the Society at Tuckaho, 
 the place where he lived. 
 
 During the Civil War, the societies were destitute of the Sacraments, 
 except in two or three of the cities. They could not obtain Baptism for 
 their children, or the Lord’s Supper for themselves, from the Presby¬ 
 terian, Independent, or Baptist Ministers, but on condition, that they 
 Would leave the society of which they were members, and join those 
 churches respectively: And almost all the Clergy of the Church of Eng¬ 
 land had left the country. The Societies in general were so grieved on 
 this account, and so influenced the minds of the Preachers by their 
 incessant complaints, that, in the year 1778, a considerable number of 
 them earnestly importuned Mr. Asbury to take proper measures, that the 
 people might enjoy the privileges of all other churches, and no longer 
 be deprived of the Christian Sacraments. Mr. Asbury’s attachment to 
 the Church of England was, at that time, exceedingly strong: He, there¬ 
 fore, refused them any redress. On this, the majority of the Preachers 
 withdrew from him, and consequently from Mr. Wesley, and chose out 
 of themselves three senior brethren, who ordained others by the imposi- 
 
THE REV. JOHN WESLEY. 
 
 193 
 
 tion of their hands. The preachers thus set apart administered the Sa¬ 
 craments to those whom they judged proper to receive it, in every place 
 where they came. However, Mr. Asbury, by indefatigable labour and 
 attention, and by all the address in his power, brought them back one 
 after another ; and, by a vote of one of the Conferences, the ordination 
 was declared invalid, and a perfect re-union took place. 
 
 When peace was established between Great Britain and the States, 
 the intercourse was opened betwixt the societies in both countries. Mr. 
 Wesley then received from Mr. Asbury a full account of the progress 
 of the work during the war; and especially of the division which had 
 taken place, and the difficulties he met with, before it was healed. He 
 also informed Mr. Wesley of the extreme uneasiness of the people’s 
 minds for want of the Sacraments ; that thousands of their children were 
 unbaptized, and the members of the Societies in general had not partaken 
 of the Lord’s Supper for many years. Mr. Wesley then considered the 
 subject, and informed Dr. Coke of his design of drawing up a plan of 
 church-government, and of establishing an ordination for his American 
 Societies. But, cautious of entering on so new a plan, he afterwards 
 suspended the execution of his purpose, and weighed the whole for 
 upwards of a year. 
 
 At the Conference held in Leeds in 1784, he declared his intention of 
 sending Dr. Coke and some other Preachers to America. Mr. Richard 
 Whatcoat and Mr. Thomas Vasey offered themselves as Missionaries 
 for that purpose, and were accepted. Before they sailed, Mr. Wesley 
 abridged the Common Prayer-book of the Church of England, and wrote 
 to Dr. Coke, then in London, desiring him to meet him in Bristol, to 
 receive fuller powers ; and to bring the Rev. Mr. Creighton with him. 
 The Doctor and Mr. Creighton accordingly met him in Bristol ; when, 
 with their assistance, he ordained Mr. Richard Whatcoat, and Mr. 
 Thomas Yasey, Presbyters for America: And, being peculiarly attached 
 to every rite of the Church of England, he afterwards ordained Dr. 
 Coke a Superintendent, giving him letters of ordination under his hand 
 and seal, and, at the same time, the following letter to be printed, and 
 circulated in America: 
 
 “Bristol, September 10, 1784. 
 
 “ To Dr. Coke, Mr. Asbury, and our Brethren in North 
 America. 
 
 “ By a very uncommon train of providences, many of the provinces 
 of North America are totally disjoined from their mother country, and 
 erected into independent States. The English Government has no 
 authority over them, either civil or ecclesiastical, any more than over 
 the States of Holland. A civil authority is exercised over them, partly 
 by the Congress, partly by the Provincial Assemblies. But no one 
 either exercises or claims any ecclesiastical authority at all. In this 
 peculiar situation, some thousands of the inhabitants of these States 
 desire my advice; and, in compliance with their desire, I have drawn 
 up a little sketch. 
 
 “ Lord King’s account of the Primitive Church convinced me, many 
 years ago, that Bishops and Presbyters are the same order, and conse- 
 
194 
 
 THE LIFE OF 
 
 quently have the same right to ordain.* For many years I have been 
 importuned, from time to time, to exercise this right, by ordaining part 
 of our Travelling Preachers. But I have still refused, not only for 
 peace sake, but because I was determined, as little as possible, to vio¬ 
 late the established order of the National Church to which I belonged. 
 
 “ But the case is widely different between England and North America. 
 Here there are Bishops who have a legal jurisdiction. In America 
 there are none, neither any parish Ministers. So that, for some hun¬ 
 dred miles together, there is none either to baptize or to administer the 
 Lord’s Supper. Here, therefore, my scruples are at an end ; and 1 con¬ 
 ceive myself at full liberty, as I violate no order, and invade no man’s 
 right, by appointing and sending labourers into the harvest. 
 
 “ I have accordingly appointed Dr. Coke and Mr. Francis Asbury to 
 be joint Superintendents over our brethren in North America; as also 
 Richard Whatcoat and Thomas Vasey, to act as Elders among them, 
 by baptizing and administering the Lord’s Supper. And I have pre¬ 
 pared a Liturgy, little differing from that of the Church of England, (I 
 think, the best constituted national church in the world,) which I advise 
 all the Travelling Preachers to use on the Lord’s-day, in all the congre¬ 
 gations, reading the Litany only on Wednesdays and Fridays, and pray¬ 
 ing extempore on all other days. I also advise the Elders to administer 
 the Supper of the Lord on every Lord’s-day. 
 
 “ If any one will point out a more rational and Scriptural way, of 
 feeding and guiding those poor sheep in the wilderness, I will gladly 
 embrace it. At present, I cannot see any better method than that I 
 have taken. 
 
 “ It has, indeed, been proposed, to desire the English Bishops to 
 ordain part of our Preachers for America. But to this I object, 1. I 
 desired the Bishop of London to ordain only one, but could not prevail. 
 2. If they consented, we know the slowness of their proceedings ; but 
 the matter admits of no delay. 3. If they would ordain them now , they 
 would likewise expect to govern them. And how grievously would this 
 entangle us ? 4. As our American brethren are now totally disentangled 
 both from the State and from the English hierarchy, we dare not en¬ 
 tangle them again either with the one or the other. They are now at 
 full liberty, simply to follow the Scriptures and the Primitive Church. 
 And we judge it best, that they should stand fast in that liberty,'where¬ 
 with God has so strangely made them free. 
 
 “ John Wesley.” 
 
 Dr. Whitehead, true to the party for whom he wrote, and contrary to 
 his own well-known principles, and earnest wishes, so manifest in the 
 statement set forth in the Preface to this work, lampoons this whole 
 proceeding, in language that not only sets all sobriety at defiance, but 
 even borders on impiety. He begins by introducing what he calls 
 “ part of a letter from one Preacher to another,” concerning this solemn 
 transaction. I cannot but suspect, that the letter was really written by 
 the Doctor himself, as it manifests so much spleen, as could hardly be 
 
 * A pious Prelate, (the late Rev Dr. Horne, Bishop of Norwich,) remarks on this trans¬ 
 action, “ If a Presbyter can ordain a Bishop, then the greater is blessed of the less, and the 
 order of all things is inverted” No: not if Mr. Wesley’s position be true, that they are 
 the same order. The Bishop should have overthrown this position, (if he could,) to have 
 established his own. 
 
THE REV. JOHN WESLEY. 
 
 195 
 
 felt by any but a disappointed man. If it were really written by any 
 other Preacher of that day, I should think it the production of his friend 
 the Book-Steward, recently mentioned ; as he was the only Preacher 
 who spoke against Mr. Wesley’s ordinations in the Conference, some 
 time before he accepted the call of those Trustees, by whom the cha¬ 
 pel, already noticed, (and, so far as their influence extended, a society 
 also,) was wrested from their spiritual Fathers and Brethren, and be¬ 
 came the property of that Preacher during his life. A few expressions 
 in that rancorous epistle will show the spirit of the writer: 
 
 “ So we have Methodist Parsons of our own !—I greatly fear, the 
 Son of Man was not Secretary of State, or not present, when the busi¬ 
 ness was brought on and carried.—Who is the father of this monster , 
 so long dreaded by the Father of his people, and by most of his sons? 
 Whoever he be, time will prove him a Felon to Methodism, and disco¬ 
 ver his assassinating knife sticking fast in the vitals of its body. Years 
 to come will speak in groans our religious madness for gowns and 
 bands. Will it not sting a man, that has been honoured by his Lord 
 and Master for many years, to have a black-robed boy, flirting away in 
 the exercise of his sacred office, set over him ?” &c. Poor Dr. W'hite- 
 head! He was, indeed, stung almost to madness, when he wrote, or 
 published to the world, this vulgar Philippic. 
 
 The Felon, with his knife, &c, so charitably mentioned, was Dr. 
 Coke, whose zeal had literally provoked many. When his incensed 
 calumniator had got possession of Mr. Wesley’s MSS., as related in 
 the Preface, he found among them a letter written by the Doctor to Mr. 
 Wesley, which he thought would answer his wretched purpose. This 
 document Dr. Whitehead has given entire. I shall also present it to the 
 reader, not doubting but, in this day, when every malignant prophecy 
 has failed, when no “ black-robed boys” have appeared among the plain 
 Preachers of the Gospel, when no madness for gowns and bands has 
 been manifested, when no such “ flirting” novices have been set over 
 the Lord’s favoured servants, and when the circumstances of that day 
 are considered, it will appear, that Dr. Coke had much ground for the 
 apprehensions which he expressed, and for the request which he pre¬ 
 ferred in that letter. 
 
 It being determined at Leeds, that the Ministers, who were to assist 
 Mr. Wesley, should meet him at Bristol; August the 9th, Dr. Coke 
 sent him the following letter : 
 
 “ Honoured and dear Sir, —The more maturely I consider the 
 subject, the more expedient it appears to me, that the power of ordain¬ 
 ing others should be received by me from you , by the imposition of your 
 hands ; and that you should lay hands on brother Whatcoat and bro¬ 
 ther Yasey, for the following reasons: 1. It seems to me the most 
 Scriptural way, and most agreeable to the practice of the Primitive 
 Churches.—2. I may want all the influence in America, which you 
 can throw into my scale. Mr. Brackenbury informed me at Leeds, 
 that he saw a letter in London from Mr. Asbury, in which he observed, 
 ‘ that he would not receive any person deputed by you to take any part 
 of the superintendency of the work invested in him;’ or words which 
 evidently implied so much. I do not find any the least degree of pre¬ 
 judice in my mind against Mr. Asbury; on the contrary, a very great 
 
196 
 
 THE LIFE OF 
 
 love and esteem ; and I am determined not to stir a finger without his 
 consent, unless mere sheer necessity obliges me, but rather to lie at his 
 feet in all things. But as the journe/is long, and you cannot spare me 
 often, and it is well to provide against all events , and an authority for¬ 
 mally received from you will, (I am conscious of it,) be fully admitted 
 by the people ; and my exercising the office of ordination without that 
 formal authority may be disputed, if there be any opposition on any other 
 account; I could, therefore, earnestly wish you would exercise that 
 power, in this instance, which, I have not the shadow of a doubt, but 
 God hath invested you with for the good of our connexion. I think, 
 you have tried me too often to doubt, whether I will, in any degree, use 
 the power you are pleased to invest me with, farther than I believe abso¬ 
 lutely necessary for the prosperity of the work. 3. In respect of my 
 brethren, (brother Whatcoat and Vasey,) it is very uncertain indeed, 
 whether any of the Clergy, mentioned by brother Rankin, will stir a step 
 with me in the work, except Mr. Jarrit; and it is by no means certain, 
 that even he will choose to join me in ordaining: And propriety and 
 universal practice make it expedient, that I should have two Presbyters 
 with me in this work. In short, it appears to me, that every thing 
 should be prepared, and every thing proper be done, that can possibly 
 
 be done this side the water. You can do all this in Mr. C--n’s 
 
 house, in your chamber; and afterwards, (according to Mr. Fletcher’s 
 advice,)* give us letters testimonial of the different offices with which 
 you have been pleased to invest us. For the purpose of laying hands 
 on brothers Whatcoat and Yasey, I can bring Mr. Creighton down with 
 me, by which you will have two Presbyters with you. In respect to 
 brother Rankin’s argument, that you will escape a great deal of odium 
 by omitting this, it is nothing. Either it will be known, or not known; 
 if not known, then no odium will arise ; but if known, you will be obliged 
 to acknowledge that I acted under your direction, or suffer me to sink 
 under the weight of my enemies, with, perhaps, your brother at the head 
 of them. I shall entreat you to ponder these things. 
 
 “ Your most dutiful, 
 
 “ T. CoKE.”f 
 
 Dr. Whitehead indulges in some splenetic remarks on this letter, and 
 on Mr. Wesley’s conduct in this whole transaction. Not choosing to 
 attack Lord King’s position, that Bishops and Presbyters were, in the 
 Primitive Church, the same order, (of the truth of which he had no 
 doubt,) he insists, that it does not justify Mr. Wesley ; and asserts, 
 that, according to the position laid down, “ Dr. Coke had the same 
 right to ordain Mr. Wesley, that Mr. Wesley had to ordain Dr. Coke.” 
 If this should be granted, what will it amount to ? As presbyters of the 
 church, they had, certainly, the same right to ordain; and if Dr. Coke 
 had been the Father of that great work which is called Methodism, he 
 would, in that case, have had a right to ordain Mr. Wesley, to superin¬ 
 tend any part of that work. But Dr. Coke was not the father of that 
 work; he was still a babe, a son in the Gospel , but remarkable for zeal 
 
 * Mr. Fletcher attended the Conference in 1784, and was one of the meeting which Mr. 
 Wesley called, in order to consider the subject. 
 
 f Dr. Whitehead observes, “ This letter is taken from an attested copy.of the Doctor’s 
 letter, in Mr. Charles Wesley’s handwriting.” t 
 
THE REV. JOHN WESLEY. 
 
 197 
 
 and activity. His education, rank in life, and station in the Established 
 Church, pointed him out, however, as a proper person to be employed 
 in that new and very delicate situation, in which the Methodists were 
 placed, by the recent revolution in America. The Doctor, certainly, 
 needed all the authority and influence which Mr. Wesley could give 
 him ; and if he chose' to give it to him, according to the forms of the 
 Church of England, which he loved, and which is so truly venerable, 
 who has a right to find fault with him ? Certainly, not Dr. Whitehead ; 
 who, in all he has said on the subject, has contradicted his own prin¬ 
 ciples. 
 
 The Doctor concludes his lampoon with supposing, that u the three 
 gentlemen were highly gratified with their new titles, as we see both 
 young and old children gratified with gilded toys.”—To these supposi¬ 
 tions, I shall only say, that those good men, being then called to exer¬ 
 cise the duties of the entire Christian ministry, were, no doubt, much 
 comforted and strengthened, in receiving from the father of the work, 
 and from his reverend assistants, that full Scriptural authority, which, in 
 every age of the church, and among all people, has been counted essen¬ 
 tial to the full exercise of that sacred function, in its entire duties; which 
 they were, at length, so imperiously called to perform ; and concerning 
 which, we may hope, they said with the great Apostle, ‘ Who is suffi¬ 
 cient for these things V We need not be at a loss, however, to suppose, 
 what were the feelings of Dr. Whitehead, on being refused that Scrip¬ 
 tural authority, which he sought in the most earnest manner, and, to 
 obtain which, he was willing to make considerable sacrifices. 
 
 Mr. Wesley well knew the difference between the office and the title. 
 He knew and felt the arduous duties and high responsibility which 
 attaches to the one, and the comparative nothingness of the other. In 
 this respect, his brother, with all his High-Church zeal, has stated the 
 truth, concerning the church which he loved : 
 
 Whatever shines in outward splendour great, 
 
 I give it up,- a creature of the State. 
 
 I say comparative nothingness ; for who can, with sobriety, say, that 
 titles are nothing in a national church? Would it have been wise, con¬ 
 sidering the state of this nation, and, indeed of Europe, at the time of 
 the Reformation, to have abolished these titles altogether, which men 
 had been used to identify with those offices for so many generations ? 
 Have not real shepherds borne those titles ?—men who naturally cared 
 for the flock , and who proved it by laying down their lives for them ? 
 If we allow, that these things are, in truth, “ a creature of the state,” yet 
 it may be asked, Could we, humanly speaking, ever have had a thorough 
 deliverance from the yoke of Popery, identified as it was with the State, 
 if the civil government had not adopted the Scriptural creed of the Re¬ 
 formers ? It is certain, however, that the Lord took that way, and did 
 the work of deliverance by that aid : And while such freedom is given 
 to those who think it their duty to dissent, and also to us who do not, 
 but who are irregular, yet only for the Lord’s sake,—may we not at least 
 innocently pray, that no rude or ungodly hand may be permitted to hurt 
 that goodly fabric ? It still does good ; and if we contrast her greatness 
 with the meretricious greatness of former days, we must acknowledge 
 it to be JV ational Christianity. Those who wish to learn ‘ the ivay of 
 God more perfectly have entire liberty so to do. 
 
 Vol. IT. . 26 
 
198 
 
 THE LIFE OF 
 
 With respect to the title of Bishop, I know, that Mr. Wesley en¬ 
 joined the Doctor and his associates, and, in the most solemn manner, 
 that it should not be taken. In a letter to Mrs. Gilbert, the widow of 
 the excellent Nathaniel Gilbert, Esq., of Antigua, a copy of which now 
 lies before me, he states this in the strongest manner.—In this and 
 in every similar deviation, I cannot be the apologist of Dr. Coke ; and 
 I can state, in contradiction to all that Dr. Whitehead and Mr. Hamp- 
 son have said, that Mr. Wesley never gave his sanction to any of these 
 things ; nor was he the author of one line of all that Dr. Coke published 
 in America, on this subject. His views on these points were very dif¬ 
 ferent from those of his zealous son in the Gospel. He knew, that a 
 work of God neither needed, nor could be truly aided, nor could recom¬ 
 mend itself to pious minds, by such additions. 
 
 When pressed and goaded by his brother’s severe remarks, concern¬ 
 ing his thus acting as a Bishop, he answered, “ I firmly believe, that I 
 am a Scriptural E rfufxotfos, as much as any man in England, or in Eu¬ 
 rope ; for the uninterrupted succession I know to be a fable, which 
 no man ever did or can prove. But this does, in no wise, interfere 
 with my remaining in the Church of England ; from which I have no 
 more desire to separate, than I had fifty years ago.” He gave to those 
 Etfjff’jcotfoi whom he ordained, the modest, but highly expressive, title of 
 Superintendents , and desired, that no other might be used. That the 
 Lord has greatly blessed this boon to the American Societies is evident, 
 by their great and continued increase. The numbers in the various 
 societies, when Dr. Coke went over, were about fifteen thousand. Six 
 years after, they had increased to nearly seventy thousand; and, in the 
 year 1820 , they were two hundred and eighty thousand ! 
 
 Tradition is old, and ought to be respected; but the Bible is older, 
 and contains “ the only religion of Protestants.” ‘ He that is of God 
 heareth God’s word.’ A man of one book, like Mr. Wesley, must 
 wonder to see the office of Bishop made thus the head of the Christian 
 ministry. In the Apostolic church, it was, ceitainly, a limited and infe¬ 
 rior office, appointed by the Apostles and Evangelists, for the care of a 
 particular flock, while they continued, according to the original com¬ 
 mission, £ to preach the Gospel to every creature.’ —This was their great 
 and awful charge ! to proclaim the Saviour to 1 all the world’ —their im¬ 
 mense Diocess !—Mr. Wesley, having obtained the same faith, felt the 
 same call, and surprised the sons of tradition by declaring, that he 
 “ looked upon all the world as his parish.” When the Apostolic church 
 became enlarged, and this original commission was forgotten, it is no 
 wonder, that the Bishops, in every place, should be considered as the 
 head and fountain of all authority. It answered the design of the civil 
 rulers also, who adopted Christianity as the religion of the Empire. By 
 thus setting up the Local Shepherds, they gained the flock in every 
 place. But from the beginning it was not so. The “ booted Apostles,” 
 as Mosheim calls those who were sent forth by Constantine and his 
 successors, to proclaim the religion of the Empire, laboured for the 
 Emperor and for his Bishops, rather than for the Lord. Hence the 
 corruptions that followed, until the Chief Shepherd removed the 
 golden candlesticks , and the man of sin enthroned himself in the church; 
 while the impostor Mohammed spread darkness and desolation through 
 those fields which the Lord had so greatly blessed. 
 
THE REV. JOHN WESLEY. 
 
 199 
 
 With respect to titles, what a simplicity do we find in the book of 
 God ! Not one of the Apostles calls himself Bishop. They call them¬ 
 selves Presbyters or Elders, sometimes Deacons. 4 God,’ says St. Paul, 
 4 has made us able Ministers,’ (in the original, Aiaxovoi, Deacons,) 4 of 
 the J\Tew Testament;’ while he calls his sons in the Gospel , AtfoSoXoj, 
 Apostles of the churches . So simple is the language of these men of 
 God !—So little anxious were such respecting any distinguishing title, 
 where only the propagation of truth was aimed at! 
 
 Dr. Whitehead also takes much pains to affix blame on Mr. Wesley, 
 on account of the ordinations being seciet, that is, not performed before 
 the congregation. When Dr. Whitehead wished to share in the privi¬ 
 lege, he did not object to that circumstance. Thp re were witnesses 
 enough present on those occasions. In vain the Doctor brings forward 
 passages from ancient writers, which declare, that Ministers should be 
 ordained before the church. Certainly, they ought, when they are to 
 minister to that church. But the ordination that is the subject of these 
 remarks, was the ordination of Evangelists, truly so called, and who, 
 however lightly esteemed among men, took up the original commission, 
 and were confined to no particular flock. That a competent number of 
 those in the same office should be present, was all that was needful; 
 nor do we read of any other way of setting such apart in the Apostolic 
 Church, where the authority was not limited, as in the case of Bishops 
 or Pastors and Teachers. The jealousy also of that day, which Dr. 
 Whitehead strove to fan into a flame, rendered greater publicity improper. 
 In the present day, large congregations assemble to see our Missiona¬ 
 ries set apart, in the Scriptural way, for their arduous work. 4 The Lord 
 has stilled the enemy,’ and his people praise him for the consolation. 
 
 That Mr. Wesley should never before this time, so late in life, exer¬ 
 cise that authority, which he had no doubt he possessed, is easily ac¬ 
 counted for. He never before had such a reason for exercising it, as 
 fully satisfied him. That word of God seemed written on his heart,— 
 
 4 render to all their due.’ He well knew, and ever acted upon that prin¬ 
 ciple, that real religion no more needs the violation of any relative duty 
 in bodies of men, than in individuals. He always deplored and con¬ 
 demned that zeal that would unnecessarily violate established order. He 
 saw no precedent for such a zeal in the oracles of God. That a portion 
 of this zeal, however, should never appear in any individuals, in the best 
 constituted churches of Christ, is more than w have any right to expect, 
 in the present state of human nature, notwithstanding the great advan¬ 
 tages which the history, both of the world and the church, affords us, to 
 bring about a more charitable and reasonable conduct. That Mr. Wes¬ 
 ley should, however, maintain this Scriptural and sober principle for so 
 many years, notwithstanding the earnest wish of the Preachers to be 
 Scripturally ordained, and the almost incessant opposition and slander 
 which he had to encounter, is truly surprising; and perhaps, no part of 
 his conduct more strongly proves his divine commission. 
 
 Dr. Whitehead quotes a passage from a sermon, which Mr. Wesley 
 published about two years before his death, as fully corroborating what 
 the Doctor has said against Mr. Wesley’s ordinations. The text was 
 Hebrews v, 4 : 4 Mo man taketh this honour to himself, but he who is 
 called of God, as was Aaron.’ 44 In this discourse,” says the Doctor, 
 
 11 he has clearly shown, that the office of a Priest was totally distinct 
 
THE LIFE OF 
 
 2&G 
 
 and separate from the office of a Preacher or expounder of God’s word 
 and will, sometimes called a Prophet; that from Adam to Noah, and 
 from Noah to Moses, the first-born in every family was the Priest, by 
 virtue of his primogeniture : But any other of the family might be a 
 Prophet or expounder of God’s will to the people. In the time of 
 Moses, the priesthood was restricted to the tribe of Levi; while the 
 Preachers, or expounders of God’s law might be, and afterwards were, 
 of different tribes. In the New Testament, these expounders of the 
 law are called vop-ixoi, or Scribes : But few, if any of them, were Priests. 
 
 “ The Lord Jesus Christ, the great High Priest of our profession, 
 sent out Apostles and Evangelists, to proclaim the glad tidings of peace 
 to all the world. Aftci wards, Pastors were appointed to preside over, 
 and to build up in the faith, the churches that were formed. 4 But,’ says 
 Mr. Wesley, 4 1 do not find, that ever the office of an Evangelist was the 
 same with that of a Pastor , frequently called a Bishop. I cannot prove, 
 from any part of the New Testament, or from any author of the three 
 first centuries, that the office of an Evangelist gave any man a right to 
 act as a Pastor or Bishop. I believe, these offices were considered as 
 quite distinct from each other, till the time of Constantine.’ 
 
 “ Mr. Wesley then goes on to observe, that, among the Presbyterians, 
 in the Church of England, and even among the Roman Catholics, the 
 office of an Evangelist or Teacher does not imply that of a Pastor, to 
 whom peculiarly belongs the administration of the Sacraments. All 
 Presbyterian churches, that of Scotland in particular, license men to 
 preach throughout the whole kingdom, before they are ordained. And 
 it is never understood, that this appointment to preach gives them any 
 right to administer the Sacraments. 4 Likewise,’ says he, 4 in our own 
 church, persons may be authorized to preach, yea, may be Doctors in 
 Divinity, as Dr. Atwood, at Oxford, was, when I resided there, who are 
 not ordained at all, and, consequently, have no right to administer the 
 Lord’s Supper. Yea, even in the Church of Rome itself, if a Lay-brother 
 believes he is called to go on a mission, as it is termed, he is sent out, 
 though neither Priest nor Deacon, to execute that office, and not the 
 other.’ And Mr. Wesley declares,” says Dr. Whitehead, “that he and 
 his brother considered the Lay-Preachers in the light of Evangelists , or 
 Preachers only, when they received them as helpers in the work, or 
 they never should have admitted them.” 
 
 I was with Mr. Wesley in London, when he published that sermon. 
 He had encouraged me to be a man of one hook , and he had repeatedly 
 invited me to speak fully whatever objection I had to any thing which 
 he spoke or published. I thought, that some things in that discourse 
 were not to be found in the book, and I resolved to tell him so the first 
 opportunity. It soon occurred. I respectfully observed, that I agreed 
 with him, that the Lord had always sent, by whom he would send, in¬ 
 struction, reproof, and correction in righteousness, to mankind; and 
 that there was a real distinction between the prophetic and priestly office 
 in the Old Testament, and the prophetic and pastoral office in the New, 
 (where no Priesthood is mentioned but that of our Lord;) but I could 
 not think, that what he had said, concerning the Evangelists and the 
 Pastors, or Bishops, was agreeable to what we read there ; viz. that the 
 latter had a right to administer the Sacraments, which the former did not 
 possess. I observed, 44 Sir, you know, that the Evangelists Timothy 
 
THE REV. JOHN YVESLEV. 
 
 201 / 
 
 and Titus were ordered by the Apostle to ordain Bishops in every place; 
 and, surely, they could not impart to them an authority which they did 
 not themselves possess.”—He looked earnestly at me for some time, 
 but not with displeasure. He made no reply, and soon introduced 
 another subject. I said no more. The man of one book would not 
 dispute against it. I believe he saw his love to the church, from which 
 he never deviated unnecessarily, had, in this instance, led him a little 
 too far. 
 
 He had foreseen, that the increase of the Societies, so far beyond 
 all that he had looked for in his own days, would necessarily oblige the 
 people to assemble in their own chapels, and, at length, to have all the 
 privileges which the Holy Scriptures secure to all Christian believers. 
 In many places, the parish church would not contain the Methodist So¬ 
 ciety, even if the other parishioners were excluded, in order to accom¬ 
 modate them. To give, therefore, to the people under his care all the 
 advantages needful for their growth in grace, and yet continue a friendly 
 connexion with the Established Church, seemed to him a desideratum. 
 Here a change, in some degree, seemed as necessary, therefore, as in 
 America, though for a different reason. He had firmly resisted, for 
 many years, every effort made by those who were for a more liberal 
 plan, as they termed it. Even Thomas Walsh, in that early day, de¬ 
 plored his obstinacy respecting the Roman Catholics. He expostulated 
 with him in the bitterness of his soul, not through any enmity to the 
 Established Church, with which he constantly communicated, but from 
 tender love to those desolate children of his faith and prayer, and for 
 whom chiefly he was prodigal of life. “ Sir,” said he, “ they must have 
 the ordinances of Christ, but they will not go to church. They will not 
 hear those, men, whose ungodly lives they daily behold; but they will 
 joyfully communicate with those, by whom they have been brought to 
 God. You may open the kingdom of heaven to those multitudes, who 
 have hitherto walked in the way to hell, as they have been led . Beware 
 how you shut it against them!”—Mr. Wesley reverenced this man of 
 God—this ‘ debtor to all men? —this Apostle of the Roman Catholics,— 
 beyond all the men of his day ; but he was steadfast and unmoveable in 
 his great views, not seeing, even in that hard case, a good reason for 
 deviating. I believe, this conversation was the last they had on earth ; 
 and I am constrained to believe, that Mr. Wesley’s inflexibility hastened 
 the lamented death of that great and good man. Many sorrows com¬ 
 passed him about, while hard and continual labours shattered the clay 
 tenement; but this seemed to oppress him more than all. He found 
 rest in a premature grave, giving up his soul into the hands of his merci¬ 
 ful and faithful Creator, exclaiming, “ JVly Beloved is mine and I am 
 his ! —his for ever !” 
 
 But while Mr. Wesley yielded to the good reason , when it appeared 
 nearly thirty years after, he yielded with the same unostentatious simpli¬ 
 city which marked his path from the beginning. He was much grieved 
 with something of the contrary spirit which was manifest in his sons in. 
 the Gospel, who were chiefly employed in conducting that necessary 
 work. We have already seen something of it in his letter to Mrs. Gil¬ 
 bert. A letter now before me, and which he wrote when I was with him, 
 will clearly show, how much he felt that deviation from the simplicity 
 which is in Christ, in those whom he much loved. It was written to 
 
202 
 
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 Mr. Asbury, and is dated London , Sept. 90, 1788. After speaking on 
 some general subjects, he adds, 
 
 “ There is, indeed, a wide difference between the relation wherein 
 you stand to the Americans, and the relation wherein I stand to all the 
 Methodists. You are the elder brother of the American Methodists : I 
 am, under God, the father of the whole family. Therefore, I naturally 
 care for you all in a manner no other person can do. Therefore, I, in a 
 measure, provide for you all; for, the supplies which Dr. Coke provides 
 for you, he could not provide, were it not for me—were it not that I not 
 only permit him to collect, but also support him in so doing. 
 
 “ But, in one point, my dear brother, I am a little afraid, both the 
 Doctor and you differ from me. I study to be little; you study to be 
 great. 1 creep ; you strut along. I found a school; you a college / 
 Nay, and call it after your own names !* 0 beware ! Do not seek to be 
 something ! Let me be nothing, and ‘ Christ be all in all P 
 
 “ One instance of this, of your greatness , has given me great con¬ 
 cern. How can you, how dare you, suffer yourself to be called Bishop ? 
 I shudder, I start at the very thought! Men may call me a knave or a 
 fool; a rascal, a scoundrel, and I am content: But they shall never, by 
 my consent, call me Bishop! For my sake, for God’s sake, for Christ’s 
 sake, put a full end to this ! Let the Presbyterians do what they please, 
 but let the Methodists know their calling better. 
 
 “ Thus, my dear Franky, I have told you all that is in my heart: 
 And let this, when I am no more seen, bear witness how sincerely I a>m 
 “ ¥our affectionate friend and brother, 
 
 “John Wesley.” 
 
 There were very few men that stood higher in Mr. Wesley’s esteem, 
 for disinterested attachment to the cause of God, and arduous labour 
 therein, than Mr. Asbury, who lived and died honoured by all his bre¬ 
 thren. Mr. Wesley, in writing to him, as above stated, acted according 
 to his own rule. (See page 36.)—“Tell everyone what you think 
 wrong in him, and that plainly ; else it will fester in your heart. Make 
 all haste to cast the fire out of your bosom.”—Mr. Asbury meekly bore 
 the fatherly reproof; but he was not convinced, that he had acted wrong : 
 And, certainly, every church of Christ derives from its Divine Head, 
 and only Master, a right to whatever the Holy Scriptures makes their 
 privilege, or marks the office of its Pastors. —That Mr. Asbury lost 
 none of his veneration for his Father in the Gospel, on this occasion, 
 will appear from the following extract from his Journal, lately published : 
 
 “ The public papers have announced the death of that dear man of 
 God, John Wesley. He died in his own house, in London, in the 
 eighty-eighth year of his age, after preaching the Gospel sixty-four 
 years.—When we consider his plain and nervous writings ; his uncom¬ 
 mon talent for sermonizing and journalizing ; that he had such a steady 
 flow of animal spirits ; so much of the spirit of government in him ; his 
 knowledge, as an observer; his attainments, as a scholar; his expe¬ 
 rience, as a Christian ; I conclude, his equal is not to be found among 
 all the sons he hath brought up, nor his superior among all the sons of 
 Adam. For myself, notwithstanding my long absence from Mr. Wes- 
 
 * Cokesbury College, twice burned down. The name was formed from the name of its 
 founders—Coke and Asbury. 
 
THE REV. JOHff WESLE1T* 
 
 20 & 
 
 ley, and a few unpleasant expressions in some of his letters written to 
 me, (occasioned by the misrepresentations of others,) I feel the stroke 
 most sensibly; and, I expect, I shall never read his works without 
 reflecting on the loss which the church of God and the world have sus¬ 
 tained by his death.” 
 
 Mr. Asbury was, however, mistaken when he supposed, that Mr. 
 Wesley was influenced by “ the misrepresentations of others,” and not 
 by the facts stated, when he wrote those letters. 
 
 I have thought it my duty thus to show, how invariably Mr. Wes¬ 
 ley cherished those principles which so eminently shone in the early 
 period of his Christian course, and which issued in what may be called 
 a hatred of all display, excepting that of truth, love, and victory over 
 the world, to the latest period of his life,—and even when the Lord 
 had given him so great a people, and such a number of able coadjutors. 
 But did he not, upon this occasion, a little forget what he had written, 
 in his Address to the Societies in America, after their separation from 
 the mother country V’* — “They are now at full liberty simply to follow 
 the Scriptures and the Primitive Church: and we judge it best, that 
 they should stand fast in the liberty wherewith God has so strangely 
 made them free.” -But the association in his mind, between the 
 assumed title, and the display connected with it in the later ages of the 
 church, was too strong. He could not, at that moment, separate the 
 plain laborious Bishops of the American Societies, where there is no 
 legal establishment, from the dignified Prelates of the mighty Empire of 
 Great Britain. That our brethren who are in that office, are true Scrip¬ 
 tural Bjshops, I have no doubt at all; nor do I wish that the title should 
 be relinquished, as it is grown into use, and is known, by every person 
 in the United States, to designate men distinguished only by their sim¬ 
 plicity and abundant labours. 
 
 There was no danger that a man of this spirit should be suffered to 
 deviate from the truth, in any essential point, in conducting this work of 
 God. Mr. Wesley firmly adhered to the Scriptures, the Primitive 
 Church, and the Church of England. When the necessity of the case, 
 however, was apparent, he minded only the Scriptures, believing that 
 men may err, but ‘ the word of God shall abide for ever. 1 Where the 
 necessity did not appear, he highly respected antiquity, and would never 
 deviate from the accumulated wisdom of ages, or shock the common 
 sense of mankind. The moment he saw the necessity of giving an 
 entire Gospel ministry to his people, he revolted from conferring it in 
 any way not sanctioned by the Apostolic practice, or the usage of the 
 purest ages that succeeded them. Hence, fie never would acknowledge 
 any ministry that was not conferred in the Scriptural, Apostolic, and 
 ancient way, by ‘ laying on of hands. 1 Of all the men who ever attempted 
 to break down these fences, there were none he loved more than the 
 two sons of his venerable friend, the Vicar of Shoreham, Charles and 
 Edward Perronet, and Nicholas Norton, whom I personally knew and 
 highly respected. These men were truly moved by the Holy Ghost to 
 take upon them the ‘ ministry of the word. 1 They felt and walked in 
 the power of it; but when they would maintain, that the Spirits call to 
 teach implied also a call to the full Pastorship , and would no longer be 
 indebted to what they called a carnal ministry, in partaking of the ordi- 
 
 * See page 194 
 
204 
 
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 nances of Christ, he withstood them with all the authority that the Chief 
 Shepherd had given him. Several letters passed between them on this 
 subject. They contended for liberty of conscience. This he fully 
 allowed, but at the same time, maintained his own liberty, and the 
 authority which, he believed, the Lord had given him, respecting the 
 people of his charge. “ You believe,” said he, “ it is a duty to admi¬ 
 nister : Do so, and herein follow your own conscience. I verily believe, 
 it is a sin ; which, consequently, I dare not tolerate ; and herein I 
 follow my conscience. Yet this is no persecution , [which they, in their 
 letters, alleged it to be,] were I to separate from our society those who 
 practise what, I believe, is contrary to the word, and destructive of the 
 work of God.—Keep from proselyting others, and keep your opinion 
 till doomsday, self-inconsistent, unprimitive, and unscriptural as it is.” 
 
 When, however, Dr. Hey, of Leeds, whose Life has been recently 
 published, (and in which some of these things are noted,) and others, 
 attempted to hedge him in on the other hand, and so constrain him to 
 make that, which he fully believed to be a revival of Primitive Christian¬ 
 ity, a mere appendage to the church as by law established, they found, 
 he would not walk in the trammels of men, or consent to their narrow 
 and, sometimes, worldly proposals.* When his own beloved brother 
 
 * Mr. Wesley has repeatedly observed to me, that he could rarely keep professional men, 
 either in law or medicine, long in the society. While young, in their apprenticeship, or pur¬ 
 suing their studies, they held fast their first desire,—“ To flee from the wrath to come, and 
 to be saved from their sins,” (the one purpose for which the Wesleyan Methodists are asso¬ 
 ciated,) and were thankful for the help which the society afforded. This was the case with 
 Dr. Hey, (I use the title by which he was commonly known,) for a longer period than usual. 
 After he rose to eminence in his profession, the society, by its strict discipline, became 
 rather a burden than a help. He then began, as his respectable biographer, Mr. Pearson, 
 informs us, to reason upon his situation, “ and finally determined, in the year 1781, on the 
 expediency of withdrawing from the Methodists.” But Dr. Hey could not submit to retire 
 in the usual quiet way. He drew up a long statement of his fears for the Established 
 Church, and added a set of propositions, amounting to an entire change of the whole Me¬ 
 thodist Constitution, and to which the whole connexion must submit, as the condition of 
 his remaining with them ! He desired permission of Mr. Wesley to read this statement to 
 the Conference, then assembled at Leeds, which was readily granted. 
 
 The Doctor being introduced, a most extraordinary scene was exhibited. A member of 
 a particular society, without one other member to second or countenance him, gravely pro¬ 
 posing to the Methodist Conference, (assembled to consult about, and transact the business 
 of the whole connexion, according to the rules that govern the body,) to consent to the 
 overthrow of their whole discipline, and to act immediately on the speculations of Dr. Hey ! 
 He declaring, as Mr. Pearson informs us, “ that, if they rejected his proposals, he could no 
 longer remain a member!” In an Independent congregation, perhaps, this would have 
 excited but little surprise; but, I believe, we may safely say, that such a proposal was never 
 before made to any such united body of people. We may also add, I think, never did such 
 a proposal meet with a more gentle dismissal: Mr. Wesley only observing, (after hearing 
 quite enough to learn the Doctor’s design,) that, “ as much business lay before them, bro¬ 
 ther Hey must defer reading the remainder of his paper to another opportunity.” But bro¬ 
 ther Hey troubled them no more. He withdrew from the society, and, no doubt, in his own 
 eyes, in a very honourable way; observing, (which, we are told, he often did,) “ He did 
 not leave the Methodists—they left him.” 
 
 We readily allow, that Mr. Wesley and the Methodist Conference refused to have Dr. 
 Hey to rule over them, and, of consequence, to rule over the whole connexion. But the 
 society at Leeds continued, in company with Dr. Hey, to attend the Church and Sacra¬ 
 ment ; but he would no longer go with them to the Society, or partake of that Christian 
 fellowship which had been, for so many years, light and life to him. About twenty years 
 ago, when I was stationed at Leeds, I had the privilege of attending the Church and Sacra¬ 
 ment, with a goodly company of the Methodists; and so far we still claimed a brotherhood 
 with Dr. Hey, who had departed from the society more than twenty years before. He well 
 knew, and so does his biographer, that he might have continued a Churchman and a Me¬ 
 thodist to the hour of his death, if he had been so minded. But to use a common saying, 
 the good man “ saw things in another light.” Perhaps, the fear expressed by the Apostle, 
 
 2 Cor. xi, 3, may give some elucidation to the worthy Doctor’s departure from the friends 
 of his youth, and from his first calling. 
 
THE REV. JOHN WESLEY. 
 
 205 
 
 and partner in the work would have aided their views, even this did not 
 shake him. He would go on with his Divine Leader, and they found s 
 that, as it was said of old, they could not ‘ bind him for the maidens , or 
 part him among the merchants ,’ either of the world or of the church. 
 There were not wanting those who, from the beginning of the work, 
 having departed from simplicity, fondly hoped, that he-also would, 
 
 “ Though born for the universe, narrow his mind, 
 
 And to party give up what was meant for mankind.” 
 
 But they prevailed not. He held on his even course, and “ squared his 
 useful life below by reason and by grace.” To use his own expression, 
 he crept along, 4 through honour and through dishonour and could 
 neither be beat down nor turned out of the way. The Lord shined upon 
 his path, and none of his works have been burned. Even in this last, 
 and by those who watched for his halting, supposed to be his greatest 
 deviation, ‘ the wisdom that is from above ’ is apparent. The amazing 
 extension, and wholly religious nature of the work, speaks for itself; 
 evidencing the utter impossibility, that it ever could be strictly united to 
 any human system; while its friendliness to all, and especially to our 
 venerable establishment, shows it to be the work of ‘ Him who gave 
 himself a ransom for all, to be testified in due time .’ That time now 
 appears swiftly approaching. 
 
 CHAPTER m. 
 
 CONTINUANCE OP MR. WESLEY’S LABOURS-HIS VISIT TO IRELAND— 
 
 ACCOUNT OF THE WORK OP GOD IN THE FRENCH ISLANDS-MR. 
 
 wesley’s visit to them—latter days and death of mr. 
 
 CHARLES WESLEY-A REVIEW OF IIIS CHARACTER. 
 
 During the latter years of Mr. Wesley’s life, he was a wonder unto 
 many. To see a man, at the age of fourscore years and upwards, per¬ 
 severing in daily labours, from which even the young and vigorous would 
 recede, as from an intolerable burden : To see him rising in the morn¬ 
 ing at four; travelling often from thirty to sixty or seventy miles a day ; 
 preaching daily two, three, or four, yea, sometimes five sermons ; read¬ 
 ing, writing, visiting the sick, conversing with his friends, and superin¬ 
 tending the societies wherever he came: And, in all this labour and 
 care, to see him a stranger to weariness, either of body or mind :—This 
 was a new thing in the earth, and excited the admiration of mankind, 
 
 I have already noted the observations which he made on his birthday, 
 in Holland, in the year 1783, that, “ by the mercy of God, his eyes 
 were not waxed dim, and what strength of body or mind he had thirty 
 years before, the same he had then.” And we find similar remarks 
 yearly in his Journal till the .year 1787. 
 
 In that year, he visited Ireland; and, passing through the North of 
 that kingdom, he called upon a respectable Clergyman, whose kind 
 attentions in his sickness at Tandragee, in the year 1775, had laid him 
 under obligations. After he had quitted this agreeable family, reflecting 
 on some painful deviations which he had observed, he sent the Clergy- 
 Yol.IL 27 
 
206 
 
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 man the following letter. It will serve, as one instance, to show that 
 faithfulness for which he was so remarkable. 
 
 “ Reverend and dear Sir, —I have obligations to you, on many 
 accounts, from the time I first saw you ; particularly for the kind con¬ 
 cern you showed, when I was ill at Tandragee. These have increased 
 upon me every time that I have since had the pleasure of waiting upon 
 you. Permit me, Sir, to speak without reserve. Esteem was added to my 
 affectionate regard, when l saw the uncommon pains you took with the 
 flock committed to your care ; as also, when I observed the remarkably 
 serious manner wherein you read prayers in your family. Many years 
 have passed since that time ; many more than I am likely to see under 
 the sun. But before I go hence, I would fain give you one instance of 
 my sincere regard ; the rather, because 1 can scarce expect to see you 
 again till we meet in a better world. But it is difficult for me to do it, 
 as I feel myself inferior to you in so many respects. Yet permit me to 
 ask a strange question, Is your soul as much alive to God as it was 
 once ? Have you not suffered loss from your relations or acquaintance, 
 that are sensible and agreeable men, but not incumbered with religion ? 
 Some of them, perhaps, as free from the very form, as from the power 
 of it. O Sir, if you lose any of the things which you have ivrought , who 
 can make you amends for that loss ? If you do not receive a full re¬ 
 ward, what equivalent can you gain ? I was pained, even at your hos¬ 
 pitable table, in the midst of those I loved so well. We 4id not begin 
 and close the meal in the same manner you did ten years ago! You 
 was then, contrary to almost universal custom, unfashionably serious in 
 asking a blessing and returning thanks. I know many would blame you 
 for it: But surely the Lord said, 1 Servant of God, well done !’ Wishing 
 you and your lovely family every blessing, 
 
 “lam, Reverend and dear Sir, 
 
 “ Your obliged and affectionate Brother and Servant, 
 
 “ J. Wesley.” 
 
 On his return, he notes in his Journal:—“ For seventy years I have 
 observed, that England abounds with prophets, who confidently foretel 
 many terrible things. They generally believe themselves ; but are car¬ 
 ried away with a vain imagination ; and are seldom undeceived, even by 
 the failure of their predictions, but still believe, they will be fulfilled 
 some time or other.”—Such was the constant sobriety of his mind, and 
 so did he reprove the pestilent spirit of curiosity, too common even 
 among good men. 
 
 The following paper is without date; and though it was probably 
 written before this period, I shall insert it here, omitting an observation 
 or two, which could not now be considered interesting. The style is 
 truly Wesleyan, and the thoughts may be of use even in our day. We 
 have still men in the nation, both pious and learned, who are as fanciful 
 as Mr. Hutchinson himself. 
 
 “ To the Reverend Dean D-. 
 
 “ Reverend Sir, —When Dr. Bentley published his Greek Testa- 
 rtfent, one remarked, 4 Pitv but he would publish the Old : then we 
 
LIFE OF THE REV. JOHN WESLEY. $07 
 
 should have two New Testaments !’ It is done. Those who receive Mr. 
 Hutchinson’s emendations certainly have two New Testaments ! But I 
 stumble at the threshold. Can we believe, that God left his whole 
 Church so ignorant of the Scripture till yesterday? And if He was 
 pleased to reveal the sense of it noiv , to whom may wft suppose he 
 would reveal it ? ‘ All Scripture,’ says Kempis, ‘ must be understood 
 by the same Spirit whereby it was written.’ And a greater than he 
 says, ‘ Them that are meek will He guide in judgment, and them that are 
 gentle will He learn his way.’ But was Mr. Hutchinson eminently meek 
 and gentle ? 
 
 “ However, in order to learn all I could from his works, after first 
 consulting them, I carefully read over Mr. Spearman, Mr. Jones’s in¬ 
 genious book, and the Glasgow Abridgment. I read the last with Mr. 
 Thomas Walsh, [already mentioned,] the best Hebraean I ever knew*. 
 I never asked him the meaning of a Hebrew word,'but he would imme¬ 
 diately tell me, how often it occurred in the Bible, and what it meant in 
 each place! We then both observed, that Mr. Hutchinson’s whole 
 scheme is built upon etymologies ; the most uncertain foundation in the 
 world , and, the least to be depended upon. We observed, Secondly, that 
 if the points be allowed, all his building sinks at once : And Thirdly, 
 that, setting them aside, many of his etymologies are forced and unna¬ 
 tural. He frequently, to find the etymology of one word, squeezes two 
 radices together; a liberty never to be taken, where a word may fairly 
 be derived from a single radix. 
 
 “ But may I hazard a few words on the points ? Mr. H. affirms, they 
 were invented by the Masorites* only thirteen or fourteen hundred years 
 ago, in order to destroy the sense of Scripture. I doubt this : Who can 
 prove it ? Who can prove they were not as old as Ezra, if not coeval 
 with the language? Let any one give a fair reading, only to what Dr. 
 Cornelius Bayley has offered in the Preface to his Hebrew Grammar, 
 and he will be as sick of reading without points as I am; at least, till 
 he can answer the Doctor’s arguments, he will not be so positive upon 
 the question. 
 
 “ As to his Theology, I first stumble at his profuse encomiums on 
 the Hebrew language. But, it may be said, Is it not the language which 
 God himself used ? And, is n.ot Greek too the language which God 
 himself used ? And did he not use it in delivering to man a far more 
 perfect dispensation, than that which he delivered in Hebrew? Who can 
 deny it? And does not even this consideration give us reason at least 
 to suspect, that the Greek language is as far superior to the Hebrew, 
 as the New Testament is to the Old? And, indeed, if we set prejudice 
 aside, and consider both, with attention and candour, can we help seeing, 
 that the Greek excels the Hebrew, as much in beauty and strength as 
 it does in copiousness ? I suppose, no one from the beginning of the 
 world wrote better Hebrew than Moses. But does not the language 
 of St. Paul excel the language of Moses, as much as the knowledge of 
 St. Paul excelled his ? 
 
 “ I speak this, even on supposition that you read the Hebrew, as I 
 believe Ezra, if not Moses, did with points. For, if we read it in the 
 piodern way without points, I appeal to every competent judge, whe¬ 
 ther it be not the most equivocal.”—The paper has been partly 
 destroyed. 
 
208 
 
 THE. LITE OF 
 
 In the countries which have hitherto been considered, (the Isle of 
 Man excepted,) the English language has been universally* spoken. 
 But Divine Providence led Mr. Wesley, with the Preachers in con¬ 
 nexion with him, into an unexpected line of usefulness, promising the 
 happiest results. 
 
 The Islands of Jersey, Guernsey, and Alderney, are situated in St. 
 Michael’s Bay, near the coast of Normandy. They are the only remains 
 of the Norman dominions annexed to Great Britain by William the 
 Conqueror. The inhabitants in general, (those of the principal towns 
 excepted,) speak only French. 
 
 Jersey was known to the ancient Romans under the name of Ccesa- 
 rea. It is twelve miles in length, and contains about twenty thousand 
 inhabitants. Guernsey is seven or eight miles long, and contains about 
 fifteen thousand people. These two islands are exceedingly fertile and 
 healthy. Alderney is about eight miles in circumference, and has about 
 three or four thousand inhabitants. 
 
 In a regiment of soldiers, which was sent over to Jersey in the 
 French war, before the Revolution, there were a few serious Christians 
 who had heard the Gospel in one of the seaport towns of England. 
 These men, finding no help for their souls in the island, wrote to Mr. 
 Wesley, entreating him to send them a Preacher. Mr. Brackenbury, a 
 gentleman of fortune in Lincolnshire, who had joined the society, and 
 soon after preached in connexion with Mr. Wesley, was present when 
 the letter was received, and offered his service, as he had some ac¬ 
 quaintance with the French language. Mr. Wesley readily accepted 
 the offer. Mr. Brackenbury set off for Jersey, rented a house in the 
 town of St. Helier, preached the Gospel through the island, and was the 
 instrument of turning many from their sins to God. At first, his reli¬ 
 gious assemblies were greatly disturbed, particularly in the parish of St. 
 Mary, by a miserable set of ungodly men, who, on an appeal to the 
 Civil Magistrate, were fined, and obliged to give security for their good 
 behaviour. 
 
 In the year 1786, Mr. Wesley sent another Preacher, Mr. (now Dr.) 
 Adam Clarke, to the Island of Jersey. Mr. Clarke preached several 
 times in the town of St. Aubin, surrounded by a very violent mob, from 
 whom he received much abuse, and was often in danger of losing his 
 life. The rioters tore the house in which he preached almost to pieces. 
 At another time, one of the Magistrates headed a large mob, and pulled 
 down Mr. Clarke from the pulpit with his own hands. The drummer 
 of the St. Aubin Militia was then called, who had the honour of violently 
 assaulting the Minister of God, and afterwards of drumming him through 
 and out of the town. Mr. Clarke, however, was not to be intimidated by 
 the usage he met with, but continued his visits and labours, till he at last 
 outweathered the storm. Regular preaching was then established in 
 the town, and even the mob themselves reverenced the Preacher. 
 
 From this time, religion flourished more and more in the Island of 
 Jersey. Many Preachers were raised among the natives, and societies 
 formed all over the island. 
 
 In the course of these events, a shopkeeper of the Island of Guern¬ 
 sey, whose name was Arrive, visited Jersey, and, under the preaching 
 of Mr. Brackenbury, was convinced of sin. He then invited Mr. 
 Brackenbury to visit Guernsey. He went, and was universally well 
 
THE REV. JOHN WESLEY. 
 
 209 
 
 received. Many of the gentry opened their houses to him, and permit¬ 
 ted him to preach in their parlours. Dr. Coke, who about this time 
 visited the French Islands, followed Mr. Brackenbury in Guernsey, and 
 formed the first society in that island. Afterwards, Mr. Clarke, with 
 much pain and difficulty, accompanied by many remarkable providences, 
 erected a very commodious chapel in the town of St. Peter, in which a 
 large congregation regularly attended. Much good was done, till a 
 foppish Minister, (as a pious man then on the island observes,) came 
 there from England, and introduced doubtful disputations, respecting the 
 decrees of God, among the people, and thereby exceedingly injured the 
 congregation and the work in general. “ It nearly cost me my life,” 
 says the same person, “ to bring back into the way of salvation those 
 whom he had been so unhappy as to turn out of it.” 
 
 Mr. De Queteville, a native of Jersey, was also very useful in the 
 Island of Guernsey, particularly in the country parts, where the French 
 language alone is spoken. But he endured great persecutions. The 
 most horrid things were laid to his charge. A prosecution was carried 
 on against him in the Supreme Court, with the design of procuring a 
 sentence of banishment. But the very witnesses who were employed 
 to swear the falsest things against him, and most probably intended it 
 when they first appeared before the Court, were yet strangely led to give 
 the most pointed evidence in his favour, which entirely counteracted all 
 the designs of his enemies. 
 
 In the beginning of the year 1787, Mr. Clarke visited the Isle of Al¬ 
 derney. When he arrived, he knew not where to go: He had no 
 acquaintance in the island, nor had any person invited him thither. For 
 some time, he was perplexed in reasoning on his situation, till that word 
 of the God of Missionaries powerfully impressed his mind, “ Into what¬ 
 soever house ye enter, first say, -Peace be to this house ,—and in the 
 same house remain, eating and drinking such things as they give,” 
 Luke x, 5, 7. 
 
 On this, he took courage, and proceeded to the town, which is about 
 a mile distant from the harbour. After having walked some way into it, 
 he took particular notice of a very poor cottage, into which he found a 
 strong inclination to enter. He did so, with—“ Peace be to this house !” 
 and found in it an old man and woman, who, understandiug his busi¬ 
 ness, bade him u welcome to the best food they had, to a little chamber 
 where he might sleep, and, (what was still more acceptable,) to their 
 house to preach in.” He now saw clearly the hand of Providence in 
 his favour, and was much encouraged. 
 
 Being unwilling to lose any time, he told them he would preach that 
 evening, if they could convene a congregation. The strange news 
 spread rapidly through the town ; and long before the appointed hour, a 
 multitude of people flocked together, to whom he spoke of ‘ the kingdom 
 of God,' nearly as long as the little strength he had, after the fatigues 
 of his voyage, remained. When he had concluded, it was with much 
 difficulty he could persuade them to depart, after promising to preach to 
 them again the next evening. He then retired to his little apartment, 
 where he had not rested twenty minutes, when the good woman of the 
 house came and entreated him to preach again, as several of the gentry, 
 (among whom was one of the Justices,) were come to hear what he 
 had to say. 
 
210 
 
 THE LIFE OF 
 
 He went down immediately, and found the house once more full. 
 Deep attention sat on every face, while he showed the great need they 
 had of a Saviour, and exhorted them to turn immediately from all their 
 iniquities to the living God. He continued in this good work about ail 
 hour, and concluded with informing them, what his design was in visit¬ 
 ing their island, and the motives that induced him thereto. 
 
 Having ended, the Justice stepped forward, exchanged a few very 
 civil words with him, and desired to see the book out of which he had 
 been speaking. He handed his Bible to him. The Justice looked at 
 it with attention, and returned it with apparent satisfaction. The con¬ 
 gregation then departed ; and the concern evident on many of their 
 countenances fully proved, that God had added his testimony to that of 
 his servant. 
 
 The next evening, he preached again to a large attentive company. 
 But a singular circumstance happened the following day. While he 
 was at dinner, a constable came, from a person in authority, to solicit 
 his immediate appearance at a place called the Bray, (where several 
 reputable families dwell, and where the Governor’s stores are kept,) to 
 preach to a company of gentlemen and ladies, who were waiting, and at 
 whose desire one of the large store-rooms was prepared for the purpose. 
 He immediately went, and in a quarter of an hour after his arrival, a 
 large company was assembled. The gentry were not so partial to 
 themselves, as to exclude the sailors or labourers. All heard with deep 
 attention, except an Engli h gentleman , so called ; who, perhaps, meant 
 to show the islanders, how much he despised sacred things. 
 
 The next Lord’s-day, in the evening, he preached again in the same 
 place to a much larger congregation, composed of the principal gentry 
 of the island. The day following, being the time appointed for his 
 return, many were unwilling he should leave them, saying, “ We have 
 much need of such preaching and such a Preacher : We wish you would 
 abide in the island, and go back no more.” However, the vessel being 
 aground, he was detained till the next morning, to the great joy of his 
 new friends, when after a tender parting, lie left the island. 
 
 After this, the native Preachers, raised up in Jersey and Guernsey, 
 visited this little island : And, by their means, a chapel has been erected, 
 a large society formed, and many souls brought to the knowledge of 
 God. 
 
 On Monday, August 6, 1787, Mr. Wesley, with Dr. Coke and Mr. 
 Bradford, set off from the Manchester Conference to visit the French 
 Islands. On the 11th they sailed from Southampton, but contrary winds 
 and stormy weather obliged them to fly for refuge, first into the port of 
 Yarmouth in the Isle of Wight, and afterwards into that of Swanage. 
 On the 14th, they expected to reach tbe Isle of Guernsey in the after¬ 
 noon ; but the wind turning contrary, and blowing hard, they were 
 obliged to sail for Alderney. But they were very near being shipwrecked 
 in the Ray. Being in the midst of rocks, with the sea rippling all around 
 them, the wind having totally failed. Had they continued in this situ¬ 
 ation many minutes longer, the vessel must have struck on one or other 
 of the rocks. So they went to prayer, and the wind sprung up instantly, 
 and brought them about sunset to the port of Alderney. 
 
 At eight the next morning, Mr. Wesley preached on the Beach, near 
 the place where he lodged; and before his hymn was ended, had a 
 
XHE REV. JOHN WESLEF. 
 
 211 
 
 tolerable congregation. Soon after he had concluded, the Governor of 
 the island waited upon him with very great courtesy. After which, he, 
 with his company, sailed for Guernsey. 
 
 On his arrival, he went into the country, to the house of Mr. De Jer¬ 
 sey, a gentleman of fortune, whose whole family have been converted 
 to God. At five the following morning, he preached in a large room of 
 Mr. De Jersey’s to a very serious congregation ; and, in the evening, 
 to a crowded audience in the preaching house in the town of St. Peter. 
 On the 18th, he and Dr. Qoke dined with the Governor, who studied to 
 show them every mark of civility. On the 20th, he sailed for the Isle of 
 Jersey. Mr. Brackenbury received him on his arrival, and in his house 
 he frequently preached to exceeding serious congregations. “ Even 
 the gentry,” observes Mr. Wesley, speaking of his visit to this island, 
 “ heard with deep attention. What little things does God use to advance 
 his own glory! Probably,” continues he, “ many of these flock together, 
 because I have lived so many years ! And, perhaps, even this may be 
 the means of their living for ever!”—In the country, he preached in 
 English, Mr. Brackenbury interpreting sentence by sentence ; and even 
 in this inconvenient way of speaking, God owned his word. Being 
 detained a considerable time by contrary winds, the assembly room was 
 offered him, in which he preached to very large congregations, and to 
 the profit of many. 
 
 On the 29th, the wind still continuing to blow from the English coast, 
 he - returned to the Isle of Guernsey ; where the winds,or rather a kind 
 Providence, detained him till the 6th of September. Hardly a gentle¬ 
 man or lady in the town of St. Peter omitted a single opportunity of 
 attending his ministry. So universal and steady an attendance of the 
 rich and the gay, he never before experienced. During this visit, he 
 was favoured with singular powers of elocution ; and delivered a series 
 of discourses, peculiarly suited to his hearers. On the 6th, a ship sailed 
 for Mount’s Bay in Cornwall; and, the wind not permitting him to sail 
 for Southampton, he took his passage in it, and on the next day landed 
 at Penzance. 
 
 There ISl now a surplus of native Preachers in the French Islands, 
 several of yjihom have visited France, and have formed societies there : 
 So that theipte is a prospect of the work of God spreading in that large 
 and populous kingdom. 
 
 In February, 178S, his 85th year, Mr. Wesley observes, “ I took a 
 solemn leave of the congregation at West-street, by applying once more 
 what I had enforced for fifty years, ‘ By grace ye are saved , through 
 faith. 1 The next day, we had a very numerous congregation at the New 
 Chapel, (in the City-road,) to whom I declared, in the words of St. Paul, 
 
 ‘ the whole counsel of God. 1 I seemed now to have finished my work in 
 London. If I see it again, well: If not, I pray God to raise up others, 
 that will be more faithful and more successful in his work.” 
 
 It was always in February, generally the last week, that he left Lon¬ 
 don, and began his spring journeys. Those times of departure were 
 always solemn and edifying. The solemnity was much increased at 
 this time, by the state of his beloved and venerable brother’s health. 
 Mr. Charles Wesley had been for some time declining, and it was pain¬ 
 fully anticipated, that we should soon lose ‘ the sweet singer of our 
 Israel ,’ and ‘ one of the stars in his right hand 1 who had begun and con.- 
 
212 
 
 THE LIFE OF 
 
 tinued the great work. We have seen the differences, as well as the 
 union of the brothers. Nothing, however, could separate them from 
 their Lord, or from each other. Towards the close of life, Mr. C. 
 Wesley seemed to have adopted more liberal sentiments, and more com¬ 
 fortable views of the work of religion. He generally feared much ; it 
 was his besetting weakness. But love triumphed over fear. In one of 
 his last letters to his brother, dated April 9, 1787, he observes, “ l 
 served West-street chapel on Friday and Sunday. Next Saturday I pro¬ 
 pose to sleep in your bed.—Stand to your own proposal: ‘ Let us agree 
 to differ.’ I leave America and Scotland to your latest thoughts and 
 recognitions; only observing now, that you are exactly right.—Keep 
 your authority while you live ; and, after your death, detur digniori —or 
 rather, dignioribus. You cannot settle the succession: You cannot 
 
 divine how God will settle it.—Have the people of-given you leave 
 
 to die, E. A. P. J. V’* 
 
 The quotation above is an allusion to the dying words of Alexander 
 the Great. Dr. Whitehead, as usual, supposes, that Mr. C. Wesley 
 used the expression— Let it be given to the worthiest —as an irony 
 against the Preachers. This is quite in character. But Mr. C. Wesley 
 now entered more into his brother’s views ; and knowing that it was a 
 work of God in which they had been employed, he believed that God 
 alone, as he observes, could settle the succession. And the Lord did 
 settle it in a way, that joyfully surprised even the wisest and most pious 
 in the connexion. He continued the Preachers in their office, and gave 
 them unanimity There were no ‘ battles of shaking’ —no perverse 
 disputations—but they agreed, to a man, to take up his plan, (so truly 
 distant from all sectarianism,) as he left it: Having proved it, for more 
 than fifty years,* to be truly primitive and Apostolic. 
 
 In this letter, speaking of genius, he observes, “ I never knew a 
 genius that came to good. What can be the reason ? Are they as pre¬ 
 mature in evil as in good ? or do their superior talents overset them ? 
 JVIust every man of a superior understanding lean to, and trust, and pride 
 himself in it ?—I never envied a man of great parts : I never wished a 
 friend of mine possessed of them. 
 
 u Poor J. Henderson ! What has genius done for him ? ruined his 
 fortune and ruined his body. Last night I heard he was dying of a pu¬ 
 trid fever. We prayed for him at the table : But I know not whether he 
 is alive or dead. His sickness was sent to prepare him either for Para¬ 
 dise or for Orders.| Such a messenger may, perhaps, take Sam. or 
 
 * Ecclesioe Anglican®. Presbyter Johannes: “ John, Presbyter of the Church of England.” 
 This signature, 1 believe, Mr. John Wesley sometimes used in the early part of life, when 
 writing to his brother. 
 
 f He was the son of Mr. Richard Henderson, one of the Itinerant Preachers; and was 
 accounted the best scholar in the University of Oxford, where he lived till near his last illness. 
 He was educated at Kingswood School; and, when twelve years old, was taken to Lady 
 Huntingdon’s College at Trevecca, to teach the classics there. Mr. Wesley’s account of him, 
 in his Journal, (May, 1789,) is, that, “ with as great talents as most men in England, he lived 
 two-and-thirty years, and did—just nothing!”—Not a vestige of his writings remains! This 
 was owing to what some would call a remarkable cross providence. He used to visit his 
 father, at Hannam near Bristol, in the summer vacation. He there studied intensely, and 
 wrote largely. His MSS. he stowed in a large trunk, without a lock. Returning home, 
 some time before his last illness, he flew to his treasure, but found the trunk empty. He 
 enquired of Mrs. Henderson, who called up the servant, and asked for the papers in the 
 trunk. The girl, who had been hired that year, replied, with great simplicity, “ La, Ma’am, 
 I thought they were good for nothing, and so I lighted the fires with them during the winter.” 
 —Mr. J. Henderson looked at his excellent mother-in-law for some time, but spoke not a 
 
THE REV. JOHN WESLEY. 
 
 213 
 
 Charles from the evil. I never sought great things for them ; or greater 
 for myself, than that I may escape to land—on a broken piece of the 
 ship. It is my daily and hourly prayer, that I may escape safe to land, 
 and that an entrance may be ministered to yo*u abundantly into the ever¬ 
 lasting kingdom of Jesus Christ.” 
 
 Dr. Whitehead observes, M Mr. Charles Wesley had a weak body, 
 and a poor state of health, during the greatest part of his life. I believe, 
 he laid the foundation of both at Oxford, by too close application to 
 study, and abstinence from food. He rode much on horseback, which 
 probably contributed to lengthen out life to a good old age. I visited 
 him several times in his last sickness, and his body was, indeed, reduced 
 to the most extreme state of weakness. He possessed that state of 
 mind which he had been always pleased to see in others—unaffected 
 humility and holy resignation to the will of God. He had no transports 
 of joy, but solid hope and unshaken confidence in Christ, which kept 
 his mind in perfect peace.” 
 
 The circumstances of his death are related by his daughter, Miss 
 Wesley, in a letter to her uncle Mr. John Wesley, as follows :— 
 
 44 Dear and honoured Uncle, —We were all present when my 
 dear respected father departed this life. His end was, what he parti¬ 
 cularly desired it might be, Peace ! 
 
 44 For some months past, he seemed totally detached from earth ; he 
 spoke very little, nor wished to hear any thing read but the Scriptures. 
 He took a solemn leave of all his friends. I once asked, if he had any 
 presages that he should die? He said, 4 No ; but his weakness was 
 such, that he thought it impossible he should live through March.’ He 
 kindly bade me remember him ; and seemed to have no doubt, but I 
 should meet him in heaven. 
 
 44 All his prayer was, ‘ Patience and an easy death !’ He bade every 
 one who visited him to supplicate for these, often repeating, 4 An easy 
 death!’ 
 
 41 He told my mother, the week before he departed, that no fiend was 
 permitted to approach him; and said to us all, ‘ I have a good hope !’ 
 
 “ W r hen we asked, if he wanted any thing, he frequently answered, 
 
 £ Nothing but Christ.’ Some person observed, that the valley of the 
 shadow of death was hard to be passed : 4 Not with Christ,’ replied he. 
 
 44 On March the 27th, (after a most uneasy night,) he prayed, as in 
 an agony, that he might not have many such nights. * 0 my God!’ 
 said he, 4 not many.’ It was with great difficulty he seemed to speak. 
 About ten days before, on my brother Samuel’s entering the room, he 
 took hold of his hand, and pronounced, with a voice of faith, 4 1 shall 
 bless God to all eternity, that ever you were born: I am persuaded I 
 shall!’ 
 
 44 My brother Charles also seemed much upon his mind : 4 That dear . 
 boy,’ said he, 4 God bless him !’ He spoke less to me than to the rest, 
 which has since given me some pain. However, he bade me trust in 
 God, and never forsake him, and then, he assured me, he never would 
 forsake me! 
 
 word. He then turned into his study, and was never known to mention the subject more. 
 Did these MSS. contain the “ Physic of the Soul ?” From what I have seen of his writings, 
 
 I fear not. He was a great speculator in theology, as well as in other things. There was, 
 however, hope in his e*.id. i The broken and contrite heart God will not despise .’ 
 
 Vol. II. 28 
 
214 
 
 THE LIFE OF 
 
 44 The 28th, my mother asked, if he had any thing to say to us : 
 Raising his eyes, he said, 4 Only thanks ! Love ! Blessing !’ 
 
 44 Tuesday and Wednesday, he was not entirely sensible. He slept 
 much, without refreshment, and had the restlessness of death for, I 
 think, the whole week. 
 
 44 He was eager to depart; and, if we moved him, or spoke to him, 
 he answered, ‘ Let me die ! Let me die !’ 
 
 44 A fortnight before, he prayed with many tears for all his enemies, 
 
 naming Miss-. 4 1 beseech thee, 0 Lord, by thine agony and 
 
 bloody sweat,’ said he, 4 that she may never feel the pangs of eternal 
 death.’ 
 
 44 When your kind letter to my brother came, (in which you affection¬ 
 ately tell him, that you will be a father to him and my brother Samuel,) 
 I read it to our father. 4 He will be kind to you,’ said he, 4 when I am 
 gone : I am certain, your uncle will be kind to all of you.’ 
 
 44 The last morning, (which was the 29th of March,) being unable to 
 speak, my mother intreated him to press her hand, if he knew her, which 
 he feebly did. 
 
 44 His last words which I could hear, were, 4 Lord—my heart—my 
 God!’ He then drew his breath short, and the last so gently, that we 
 knew not exactly the moment in which his happy spirit fled. 
 
 44 His dear hand was in mine for five minutes before, and at the awful 
 period of his dissolution. 
 
 44 It often had been his desire, that we should attend him to the grave; 
 and though he did not mention it again, (as he did the place of his 
 burial,) during this illness, we all mean to fulfil his wish ; trusting we 
 shall be supported, as we have been hitherto, in our afflicting situation. 
 
 44 1 am, 
 
 44 Your afflicted and dutiful niece, 
 
 44 S. Wesley.” 
 
 44 Chesterfield-Street, April 4, 1788.” 
 
 A few days before his death, he composed the following lines. Ha¬ 
 ving been silent and quiet for some time, he called Mrs. Wesley to him, 
 and bid her write as he dictated : 
 
 In age and feebleness extreme, 
 
 Who shall a sinful worm redeem ?* 
 
 Jesus, my only hope thou art, 
 
 Strength of my failing flesh and heart; 
 
 O! could I catch a smile from thee, 
 
 And drop into eternity! 
 
 Thus died, March 29, 1788, aged seventy-nine years and three 
 months, the truly Reverend Charles Wesley. He was buried, April 
 5, in Marybone Churchyard, at his own desire. The pall was supported 
 by eight Clergymen of the Church of England. On his tombstone are 
 the following lines, written by himself, on occasion of the death of one 
 of his friends : They could not be more aptly applied to any person than 
 to Mr. Charles Wesley : 
 
 With poverty of spirit bless’d, 
 
 Rest, happy saint, in Jesus rest; 
 
 A sinner saved, through grace forgiven, 
 
 Redeem’d from earth to reign in heaven! 
 
 * Viz., from that distressing feebleness: The smile of Christ would thus redeem his feeble 
 dying nature. 
 
THE REV. JOHN WESLEY, 
 
 21S 
 
 'fhy labours of unwearied love, 
 
 By thee forgot are crown’d above; 
 
 Crown’d, through the mercy of thy Lord, 
 
 With a free, full, immense reward ! 
 
 Dr. Whitehead observes, “ Mr. C. Wesley was of a warm and lively 
 disposition; of great frankness and integrity, and generous and steady 
 in his friendships. His love of simplicity, and utter abhorrence of hypo¬ 
 crisy, and even of affectation in the professors of religion, made him 
 sometimes appear severe on those who assumed a consequence, on 
 account of their experience, or were pert and forward in talking of them¬ 
 selves and others. In conversation, he was pleasing, instructive, and 
 cheerful; and his observations were often seasoned with wit and humour. 
 His religion was genuine and unaffected. As a Minister, he was fami¬ 
 liarly acquainted with every part of divinity ; and his mind was furnished 
 with an uncommon knowledge of the Scriptures. His discourses from 
 the pulpit were not dry and systematic, but flowed from the present 
 views and feelings of his own mind. He had a remarkable talent of 
 expressing the most important truths with simplicity and energy; and 
 his discourses were sometimes truly Apostolic, forcing conviction on the 
 hearers, in spite of the most determined opposition. As a husband, a 
 father, and a friend, his character was amiable. Mrs. Wesley brought 
 him five children, of whom two sons and a daughter are still living. 
 The sons discovered a taste for music, and a fine musical ear, at an 
 early period of infancy, which excited general amazement; and they 
 are now justly admired by the best judges for their talents in that plea¬ 
 sing art.” 
 
 His poetical talents were of the first order. It is concerning his com¬ 
 positions, that his brother Mr. J. Wesley writes such strong encomiums 
 in his preface to his large Hymnbook. “ In these hymns,” says he, 
 t( there is no doggerel, no botches, nothing put in to patch up the rhyme ; 
 no feeble expletives. Here is nothing turgid or bombastic, on the one 
 hand, or low and creeping on the other. Here are no cant expressions, 
 no words without meaning. Here are, (allow me to say,) both the 
 purity, the strength and the elegance of the English language, and, at 
 the same time, the utmost simplicity and plainness, suited to every 
 capacity.” 
 
 He wrote short hymns on most of the remarkable passages of the Old 
 and New Testament, and very largely on some parts of both. His 
 Hymns and Sacred Poems are an invaluable treasure. There is not a 
 point of divinity, doctrinal, experimental, or practical, which he has not 
 illustrated in verse ; which, for purity, and often for sublimity, may vie 
 with any in the English language. But they especially evidence, that 
 the mind of the writer was deeply impressed with his subject, and fully 
 acquainted with the religion of the heart. 
 
 It has been said by some who knew him superficially, that the poet 
 was spoiled by religion, else he would have shined in the higher walks 
 of that science. But, had he been so unfaithful to Him who called him, 
 as to leave Paradise for Parnassus, there could be no certain fulfilment 
 of these conjectures, as the Lord might take away even those natural 
 gifts. Specimens are, however, still extant, which fully show, that he 
 had genius equal to the highest walks of poetry, and taste to direct it, 
 so as to excite admiration in the best informed. I shall give some spe~ 
 
216 
 
 THE LIFE OF 
 
 cimens from his translations of the most admired Classics, and fear not 
 to rank them with either Dryden or Pope. 
 
 —Fuit ante Helenam rnulier teterrima belli 
 Causa: Sed ignotisperierunt mortibus omnes 
 Quos Venerem incertam rapicntes , more ferarum , 
 
 Viribus editior coedebat , ut in grege taurus. 
 
 Full many a war has been for woman waged. 
 
 Ere half the world in Helen’s cause engaged; 
 
 But unrecorded in historic verse, 
 
 Obscurely died those savage ravishers: 
 
 Who, like brute beasts, the female bore away. 
 
 Till some superior brute re-seized the prey. 
 
 As a wild bull, his rival bull o’erthrown, 
 
 Claims the whole subject-herd, and reigns alone, 
 
 —Turpe pecus, glandem atque cubilia propter 
 Certabant pugnis, dein fustibus atque itaporro 
 Pugnabant armis, quae postfabricaverat usus. 
 
 The human herd, unbroken and untaught, 
 
 For acorns first and grassy couches fought; 
 
 With fists, and then with clubs, maintain’d the fray. 
 
 Till, urged by hate, they found a quicker way, 
 
 And forged pernicious arms, and leam’d the art to slay 
 
 Jupiter antiqvi contraxit tempora veris, 
 
 Perque hiemes cestusque et incequales autumnos,- 
 Et breve ver spatiis exegit quatuor annum. 
 
 The God of nature, and her sovereign king, 
 
 Shorten’d the primitive perennial spring: 
 
 The spring gave place, no sooner come than past,- 
 To summer’s heat, and winter’s chilling blast; 
 
 And autumn sick, irregular, uneven : 
 
 While the sad year, through different seasons drivenu 
 Obey’d the stem decree of angry heaven. 
 
 - Irrupit venae pejoris in cevum 
 
 Omne nefas: Fugere pudor, verumque,Jidesqve 
 In quorum subiere locum fraudesque dolique 
 Insidiceque et vis , et amor sceleratus habendi. 
 
 A flood of general wickedness broke in 
 At once, apd made the iron age begin: 
 
 - Virtue and truth forsook the faithless race, 
 
 And fraud and wrong succeeded in their plate. 
 
 Deceit and violence, the dire thirst of gold, 
 
 Lust to possess, and rage to have and hold. 
 
 Viviter ex rapto: Non hospes ab hospite tutus . 
 
 Filius ante diem patrios inquirit in annos ( 
 
 Viet a jacetpietas; et virgo coede madenfes r 
 Ultima cadestum terras Astrcea reliq uit. 
 
 They live by rapine. The unwary guest 
 Is poison’d at the inhospitable feast. 
 
 The son, impatient for his father’s death, 
 
 ' Numbers his years, and longs to stop his breath j 
 Extinguish’d all regard to God and man : 
 
 And Justice, last of the celestial train, 
 
 Spurns the earth drench’d in blood, and flies to heaven again. 
 
 The classical reader will perceive, in all these examples, how exactly 
 the sense is given, while the translation has all the freedom of original 
 thought. 
 
 God can debase the highest genius, and render groveling the most 
 exquisite. Perhaps, those writers whom the world have most admired, 
 were never truly turned to God, and, consequently, could not turn from 
 God to court the applause of men ; it was their original element, from 
 
THE REV. JOHN WESLEY. 
 
 217 
 
 which they departed not. A poetic censure, pronounced by old Mr. 
 Samuel Wesley upon the great, but unhappy, John Dryden, (as related 
 to me by Mr. John Wesley,) is strikingly appropriate. Supposing the 
 great poet and critic to stand before the Judgment-seat, (even if he 
 should find mercy,) he exclaims— 
 
 “ How will he wish that each high-polish’d line, 
 
 That makes vice pleasing, and damnation shine, 
 
 Had been as dull as honest Quarles’ or mine !” 
 
 Mr. Charles Wesley was soon delivered from this bewitching danger. 
 He ‘ rendered to God the things that were God’s ,’ and glorified him with 
 all his ransomed powers. The world will not, cannot, appreciate the 
 beauties of sacred poetry. Mr. Pope’s “ Universal Prayer” has been 
 admired : I will put one stanza of it before one of Charles Wesley’s, 
 on a subject nearly similar : 
 
 Pope.—T he blessings thy free bounty gives, 
 
 Let me not cast away; 
 
 For God is pleasea when man receives : 
 
 T’ enjoy is to obey. 
 
 This is very true; but is it not very flat? Let us hear our religious poet r 
 
 C. Wesley. —Come then, our heavenly Adam, come, 
 
 Thy healing influence give; 
 
 Hallow our food, reverse our doom, 
 
 And bid us eat and Live ! 
 
 Earth then a scale to heaven shall be; 
 
 Sense shall point out the road ; 
 
 The creatures all shall lead to thee. 
 
 And all we taste be God! 
 
 It has been said, “ that one born a poet, is a poet in every thing.” I 
 have often thought of this sentiment when contemplating the character 
 I am striving to portray. He had great eccentricity, even from a child. 
 Divine grace soon corrected this constitutional exuberance ; but some¬ 
 thing of it innocently remained throughout his whole life. When at the 
 University, in early youth, his brother, (as he informed me,) was alarmed 
 whenever he entered his study. Jlut insanit homo , aut versus facit .*—- 
 Full of the muse, and being short-sighted, he would sometimes walk 
 right against his brother’s table, and, perhaps, overthrow it. If the 
 “ fine phrenzy” was not quite so high, he would discompose the books 
 and papers in the study,—ask some questions without always waiting 
 for a reply,—repeat some poetry that just then struck-him—and at length 
 leave his brother to his regularity; but all this was soon corrected by 
 4 the wisdom from above.’ 
 
 His complete knowledge of the classic writers, and his high relish for 
 their beauties, when it could be drawn from him, (for he was dead even 
 to that kind of applause,) has often excited my surprise how he could 
 bring himself into the bondage of regular study, which he must have 
 done to attain such excellence. But his brother Samuel was his tutor, 
 and kept him, pro imperio , to his books till the drudgery was over, and 
 then the stores of Greek and Roman poetry were a sufficient stimulus. 
 One day, after having talked on religious subjects for some time, he 
 broke out,—“ Come, I ’ll give you two hundred lines of Virgil.” He 
 began, and it was Virgil indeed. I question if the great poet was ever 
 more honoured. The prosody was as truly Roman as the language. 
 
 * “ The man is mad, or making verses. 1 '’ 
 
218 
 
 THE LIFE OF 
 
 When he was nearly fourscore, he retained something of this eccen¬ 
 tricity. He rode every day (clothed for winter even in summer) a little 
 horse, gray with age. When he mounted, if a subject struck him, he 
 proceeded to expand and put it in order. He would write a hymn thus 
 given him, on a card (kept for the purpose) with his pencil in shorthand. 
 Not unfrequently he has come to our house in the City-road, and, having 
 left the pony in the garden in front, he would enter, crying out, “ Pen 
 and ink! pen and ink!” These being supplied, he wrote the hymn he 
 had been composing. .When this was done, he would look round on 
 those present, and salute them with much kindness, ask after their health, 
 give out a short hymn, and thus put all in mind of eternity. He was 
 fond of that stanza upon those occasions : 
 
 There all the ship’s company meet, 
 
 Who sailed with the Saviour beneath; 
 
 With shouting each other they greet, 
 
 And triumph o’er sorrow and death. 
 
 The voyage of life ’s at an end, 
 
 The mortal affliction is past; 
 
 The age that in heaven they spend, 
 
 For ever and ever shall last! 
 
 It seemed to me that he could never study regularly after he was 
 delivered from tutors and governors. His Hymns and Sacred Poems, 
 which will be admired beyond any thing on that subject when the age 
 shall have a truly religious taste, perhaps owed much of their strength 
 and excellence to that circumstance. His feelings were strong, his 
 affections warm, and his imagination ardent; and, as he was a master 
 of language, the subject flowed from him in an order that no study could 
 supply. But he seldom, if ever, wrote a line upon any subject that was 
 given to him. He admired Mr. Fletcher beyond all men ; but he never, 
 I believe, wrote a line upon his death. His brother requested him to 
 write an elegy upon that occasion, “ which,” said he, “ I will print with 
 my funeral sermon.” He made no reply, but seemed to nod assent. 
 Some time after, I asked Mr. J. Wesley if he had received the elegy. 
 He replied, “ No: my brother I suppose is waiting for a thought. Poets 
 you,know are magotty.” The thought I believe never came: yet he 
 wrote something upon almost every thing that occurred. He wrote a 
 whole set of hymns (which were published) on the riots in London in 
 the year 1780. There was a beauty as well as a feeling in those hymns 
 which evidenced the piety, strong affection, and high taste, of the mind 
 that gave them birth. One circumstance is remarkable in those compo¬ 
 sitions : the measure varies according to the progress of the threatening 
 ruin, and concludes with that kind (the ten-lines measure) which is only 
 proper for joy and thanksgiving. On almost every thing that affected his 
 most compassionate heart he wrote something. The awful end of the 
 celebrated Miss Ray, who was shot coming out of Covent-Garden 
 Theatre, produced from his feeling mind some most moving elegiac 
 stanzas. 
 
 Numberless examples might be given of his genius and taste ; but, 
 however unfashionable it may appear, I cannot but give the palm to his 
 * 1 Family Hymnbook.” Such accumulated strength and beauty of expres¬ 
 sion, in presenting the daily wants, pains, trials, and embarrassments of 
 a family, to the God of the families of the whole earth, surely never before 
 was presented to the suffering children of men. It seems as if he had. 
 
THE REV. JOHN WESLEY. 
 
 219 
 
 after he became a domestic man, noted every want that flesh is heir to 
 within that circle, and that his one desire was to elevate and direct the 
 subjects of the curse to that only remedy that turns all into blessing! We 
 expect a man of real genius to be great where the subject is inspiring ; 
 but to be great in the privacies of common life, to be a true poet (while 
 the man of God equally appears) in those littlenesses, so called, of daily 
 occurrence, shows an elevation and spirituality of mind that has been 
 rarely, if ever, equalled. A shrewd judge of human nature has said, 
 that no man ever appeared great in the eyes of his valet-de-chambre. 
 Charles Wesley was as great in the eyes of the retired partners of his 
 domestic joys and sorrows as in the schools of philosophy and the arts, 
 or the dangers and toils of the held in which he entreated sinners to be 
 reconciled unto God ! 
 
 In this last mentioned glory his brother alone was his superior, and 
 that chiefly by continuance. Men of God alone can conduct a work of 
 God. Those only who have passed through the conflict that awaits 
 those who come to God, can truly direct those who encounter the same 
 perils, nor can any other safely superintend those who walk with God . 
 The excellent Scott, lately gone to his reward, has recorded those trials 
 which he had to endure with those who were the children of his faith 
 and prayer, and has noted the same fears and perplexities which his 
 pious friend Newton confided to his friendly heart. Those who beget 
 children in the Lord, should never cease to superintend them, knowing 
 the wiles of the devil, and the deceitfulness of the human heart; nor 
 should any clerical forms hinder thjat superintendence. Mr. John Wes¬ 
 ley felt this ; and, according to the excellent form of his ordination, he 
 11 forsook all other cares and studies” that would hinder or cramp this 
 one great and divine obligation, and persevered in that sacred work to 
 the end of his life. He lamented that his devoted brother ever left his 
 side. Much may be said, and with truth, of the great tenderness of that 
 brother’s spirit, the weakness of his body, and the degree of constitu¬ 
 tional depression to which he was subject, and which was increased by 
 the care of a family. For several years he rose above all these weights, 
 and the Lord was with him of a truth; nor did he forsake him in his 
 retirements. But his gifts were extraordinary, and the call to exercise 
 them in defiance of all that nature pleads for, seemed imperative. Yet, 
 though he comparatively departed from the great public work, I have 
 abundantly showed he never departed from the Lord. 
 
 I have now before me the strongest testimony that can be given at 
 this day, that he refused a living of five hundred pounds a year, choosing 
 to remain among the people that he loved. He also refused a large 
 fortune, left to him by a lady whose relatives had quarrelled with her; 
 telling her, in his usual short way, “ it was unjust.” The lady, after 
 trying in vain to bend his spirit, informed him that she “ had struck his 
 name out of her will; but that, nevertheless, her family should not pos¬ 
 sess the fortune.” Being advised to accept the fortune, and give it to 
 the relatives—“ That is a trick of the devil,” said he, “ but it won’t do. 
 I know what I am now ; but I do not know what I should be if I were 
 thus made rich.” 
 
 As a Preacher, he was 4 mighty in the Scriptures,’ and possessed a 
 remarkable talent of uttering the most striking truths with simplicity, 
 force, and brevity. His ministerial gift was in one respect truly extra- 
 
IKE LIFE QF 
 
 22$ 
 
 ordinary : it came the nearest of any thing I ever witnessed to that 
 which we have reason to believe was the original way of preaching the 
 Gospel. It is well known that the Greek word which we render to 
 \preach , signifies to proclaim as a herald. The herald is to bring for¬ 
 ward nothing of his own, but to deliver the proclamation of the king his 
 master. Hence the astonishing effects which accompanied the word in 
 the primitive days. ‘ I rejoice,' says St. Paul, 4 that ye received the 
 ivord , not as the word of man , but as it is, indeed, the word of God , 
 which effectually worketh in you who believe. Our word, came not unto 
 you in ivord only , but in power and in the Holy Ghost, and in much 
 assurance.' Our Lord, declaring his commission, says, ‘ The Spirit of 
 the Lord is upon me, because he hath anointed me to preach [proclaim] 
 the Gospel to the poor: he hath sent.me to heal the brokenhearted, to 
 proclaim deliverance to the captives, and recovery of sight to the blind , 
 to set at liberty them that are bruised, to publish the acceptable year of 
 the Lord.' Man is the same at this day ; God is the same ; and these 
 effects now follow, when men, who have themselves been, thus healed 
 and set at liberty, proclaim, by the same Spirit, the Gospel of God ; and 
 when 1 it is mixed with faith in those who hear it.' Where the man 
 who is not himself a subject of this work, takes some notes out of the 
 king’s proclamations, and thus forms a proclamation of his own, we 
 need not wonder that no such effects follow—that no sinners are con¬ 
 verted to God. Much of this power of truth rested on Mr. J. Wesley, 
 Mr. Fletcher, and others ; but on none more conspicuously than on Mr. 
 Charles Wesley, while he gave himself up entirely to the work. His 
 Sermon before the University of Oxford, in the year 1742, in his course 
 as a student of Christ Church, on Ephesians v, 14, is an example of 
 this way of proclaiming the Gospel, in which he so greatly excelled ; 
 but it falls short of many discourses which he delivered in the highways 
 and to large auditories in his own chapels. The scholar was under 
 some restraint while preaching at St. Mary’s, knowing the state of many 
 in his learned congregation, and the need of preserving order in his dis¬ 
 course ; but where only God and conscious sinners were before him, it 
 seemed as if nothing could withstand the wisdom and power with ivhich 
 he spoke: to use the expression of a pious man, “ It was all thunder 
 and lightning.” Even when he retired from the itinerant work, I have 
 known him thus favoured and thus great, so that I should not have won¬ 
 dered at beholding the whole congregation on their knees, or prostrate 
 on their faces before God, crying for mercy! But though these times 
 were not of frequent recurrence, he was always the savour of life to 
 those who waited upon God; but those of the congregation who looked 
 for a regular discourse, concerning which they might giye their judg¬ 
 ment, were seldom satisfied : He was either an ambassador for God, 
 or he was nothing. He would not preach himself, in any sense of that 
 expression. 
 
 In the three or four last years of his life, he visited the prisoners 
 under sentence of death in Newgate. Having become acquainted with 
 the Rev. Mr Villette, the Ordinary, he had full liberty for this work, 
 and frequently preached what is called “ the condemned sermon.” I 
 attended him upon one of those occasions, and witnessed, with feelings 
 which I cannot describe, the gracious tenderness of his heart. I saw 
 the advantage of proclaiming the Gospel to those who knew they were 
 
THE REV. JOHN WESLEY. 
 
 221 
 
 soon to die, and who felt that they had greatly sinned. He composed 
 many hymns, most strikingly suited to their unhappy condition; and 
 used to come, as before mentioned, to the Chapel-house in the City- 
 road, and after reading those hymns to us, he used to call us to unite in 
 prayer for these outcasts of men. When we arose, something of that 
 peculiarity would sometimes appear which I have already noted. He 
 would ask, “ Can you believe ?” And upon our answering “ Yes, sir,’’ 
 he would flourish his hand over his head, and cry out, “ We shall have 
 them all!” and immediately hasten away to the cells to hold out life to 
 the dead. 
 
 But I must conclude a subject that lies near my heart, and of which 
 I could never be weary. Yet I must mention the remarkable gift which 
 he possessed, of promptness in answering attacks, or replying to the 
 remarks of those who attempted to hedge him in. Soon after the work 
 of God began, the question of Absolute Predestination was introduced 
 among the people, and was soon followed by Antinomianism. Mr. 
 Charles Wesley was roused to the most determined opposition against 
 this evil, which was making havoc of the people around him. One day, 
 he was preaching in Moorfields, and having mentioned those things, he 
 added, “ You may know one of these zealots by his bad temper.” A 
 person in the crowd immediately vociferated, “ You lie!” “ Ha!” says 
 Mr. C. Wesley, “ have I drawn out leviathan with a hook ?” 
 
 An anecdote, which he related to me himself, is perhaps still more 
 striking. When that dignified character, Dr. Robinson, primate of Ire¬ 
 land, and who was raised to the temporal peerage, was at the Hot-wells, 
 near Bristol, he met Mr. C. Wesley in the pump-room. They were 
 both of Christ-church, Oxford. The Archbishop seemed glad to see 
 his old fellow collegian, and conversed with him freely. After some 
 time, he observed, “ Mr. Wesley, you must be sensible that I have 
 heard many things of you and your brother; but I have not believed 
 them : I knew you better. But one thing has always surprised me,—^ 
 your employing laymen.” 
 
 C. W.—It is your fault, my lord. 
 
 Archbishop.—My fault, Mr. Wesley ? 
 
 C. W.—Yes, my lord, yours and your brethren’s. 
 
 Archbishop.—How so, sir? 
 
 C. W.—Why, my lord, you hold your peace , and so the stones cry 
 out. 
 
 They took a turn in silence. His grace however rallied : 
 
 Archbishop.—But I hear they are unlearned men. 
 
 C. W.—Very true, my lord ; in general, they are so : so the dumb 
 ass rebukes the prophet. 
 
 His grace immediately turned the conversation. 
 
 I shall conclude this sketch of the character of this great and most 
 estimable man, by expressing my conviction of him also, as of his 
 brother, that 
 
 “ I ne’er shall look upon his like again!” 
 
 VOL. II. 
 
 29 
 
 i 
 
222 
 
 THE LITE OF 
 
 CHAPTER III. 
 
 THE THREE LAST YEARS OF MR. WESLEY’S LIFE—HIS LAST ILLNESS 
 
 AND DEATH-THE INSCRIPTION ON HIS TOMB-HIS LAST WILL AND 
 
 TESTAMENT. 
 
 The long life graciously dispensed to these brothers in the flesh and 
 in the Lord, was a blessing to the people under their care. The want 
 of the personal superintendence of Mr. C. Wesley, in his latter years, 
 was but little felt while his brother continued in the full enjoyment of 
 his vast powers. But the time drew near when he also must prove, 
 that 4 it is appointed unto men once to died This awful hour began now 
 to be very generally anticipated, accompanied with inquiries concerning 
 the probable consequences of his death to that great work of which he 
 had been the father, and still continued the chief instrument. He alone 
 seemed without carefulness. That it was a work of God , and conse¬ 
 quently that it would no more come to an end than the word that was 
 given, and by which it had been formed, seemed never for a moment to 
 depart from his mind. That his death must be sudden, was a very 
 general thought; 44 for, if the people apprehend danger, they will keep 
 him here while prayer will be heard.” Careful to do the work of Him 
 that sent him, all other care he cast upon Him in whom is the life 
 of man. 
 
 December 31, 1788, he makes the following remarks :— 1 “ A nume¬ 
 rous company concluded the old year with a very solemn watchnight* 
 Hitherto God hath helped us ; and we neither see nor feel any of those 
 terrible judgments which, it was said, God would pour out upon the 
 nation, about the conclusion of the year.”—-And again notes, that, 44 for 
 near seventy years, I have observed, that before any war or public ca¬ 
 lamity, England abounds with prophets, who confidently foretel many 
 terrible things. They generally believe themselves ; and are seldom 
 undeceived, even by the failure of their predictions.” 
 
 On his birth-day, (June 28,1788,) Mr. Wesley observes, 44 1 this day 
 enter on my eighty-sixth year. And what cause have I to praise God, as 
 for a thousand spiritual blessings, so for bodily blessings also ! How little 
 have I suffered yet, by the 4 rush of numerous years l’ It is true I am 
 not so agile as I was in times past: I do not run or walk so fast as I 
 did. My sight is a little decayed : my left eye is grown dim, and hardly 
 serves me to read. I have daily some pain in the ball of my right eye, 
 as also in my right temple, (occasioned by a blow received some months 
 since,) and in my right shoulder and arm, which I impute partly to a 
 sprain and partly to the rheumatism. I find likewise some decay in my 
 memory with regard to names, and things lately past; but not at all with 
 regard to what I have read or heard twenty, forty, or sixty years ago. 
 Neither do I find any decay in my hearing, smell, taste, or appetite, 
 (though I want but a third part of the food I did once,) nor do I feel any 
 such thing as weariness, either in travelling or preaching. And I am 
 not conscious of any decay in writing sermons, which I do as readily, 
 slftd I believe as correctly, as ever. 
 
THE RMV. JOHN WESLEY. 
 
 22& 
 
 “ To what cause can I impute this, that I am as I am ? First, doubt- 
 iess, to the power of God, fitting me for the work to which I am called, 
 as long as he pleases to continue me therein ; and next, subordinated 
 to this, to the prayers of his children. 
 
 “ May we not impute it as inferior means : 
 
 “1. To my constant exercise and change of air'? 
 
 “ 2. To my never having lost a night’s sleep, sick or well, at land or 
 at sea, since I was born ? 
 
 “ 3. To my having sleep at command, so that whenever I feel myself 
 almost worn out, I call it, and it comes, day or nights 
 
 “ 4. To my having constantly, for above sixty years, risen at four in 
 the morning ? 
 
 “ 5. To my constant preaching at five in the morning, for above fifty 
 years? 
 
 “ 6. To my having had so little pain in my life, and so little sorrow, 
 or anxious care ? 
 
 “ Even now, though I find pain daily in my eye, or temple, or arm, 
 yet it is never violent, and seldom lasts many minutes at a time. 
 
 “ Whether or not this is sent to give me warning that I am shortly to 
 quit this tabernacle I do not know; but be it one way or the other, £ 
 have only to say, 
 
 My remnant of days 
 I spend to his praise 
 Who died the whole world to redeem : 
 
 Be they many or few, 
 
 My days are his due, 
 
 And they all are devoted to him !” 
 
 It had been reported that Mr. Charles Wesley had said a little before 
 tie died, that his brother would outlive him but one year. Mr. Wesley 
 did dot pay much attention to this, but he seemed to think, that consi¬ 
 dering his years, and the symptoms of decay which he had marked in 
 himself, such an event was highly probable. Yet he made not the least 
 alteration in his manner of living, or in his labours. He often said to 
 me, during that year, “Now what ought I to do in case I am to die this 
 year ? I do not see what I can do but to go on in my labour just as I 
 have done hitherto.” And in his Journal he remarks, “ If this is to be 
 the last year of my life, I hope it will be the best. I am not careful 
 about it, but heartily receive the advice of the angel in Milton, 
 
 * How well is thine : How long permit to heaven.’ ” 
 
 In conversing on this subject, before he left London, he observed to 
 me, “ Mr. (afterwards Sir) James Stonehouse said, many years ago, 
 that my brother and I should die in the harness. My brother did not, 
 but I believe I shall.” 
 
 He accordingly refused to listen to the advice of many who loved 
 him, and contrary to their earnest entreaties went to Ireland at the usual 
 time. He travelled through that kingdom once more, preaching and 
 meeting the societies as he had used to do. While on this journey he 
 was attacked with a complaint entirely new to him,—a diabetes. Being 
 at that time in London, he wrote to me, and described the symptoms of 
 this disorder, desiring me to consult Dr. Whitehead, and let him know 
 what the Doctor should advise. I did so, and the Doctor wrote for 
 him; but he observed to me, that if the complaint should continue it 
 
224 
 
 THE LIFE OF 
 
 would shorten his life ; his advanced age could not bear it. The com¬ 
 plaint abated, but he was never entirely delivered from it; it gave him 
 some uneasiness even to the last. 
 
 In Dublin he made the following remarks on his birth-day: “ This 
 day I enter on my eighty-seventh year. I now find I grow old.—I. My 
 sight is decayed, so that I cannot read a small print, except in a strong 
 light.—2. My strength is decayed, so that I walk much slower than I 
 did some years since.—3. My memory of names, whether of persons or 
 places, is decayed: I am obliged to stop a little to recollect them. 
 What I should be afraid of is, (if I took thought for the morrow,) that 
 my body should weigh down my mind, and create either stubbornness , 
 by the decrease of my understanding, or peevishness , by the increase of 
 bodily infirmities. But thou shalt answer for me, O Lord my God !” 
 
 On the first day of the following year, (1790,) he remarks : I am now 
 an old man, decayed from head to foot. My eyes are dim; my right 
 hand shakes much ; my mouth is hot and dry every morning. I have a 
 lingering fever almost every day. My motion is weak and slow. How¬ 
 ever, blessed be God, I do not slack my labour. I can preach and 
 write still.” 
 
 Being in the house with him when he wrote thus, I was greatly sur¬ 
 prised. I knew it must be as he said; but I could not imagine his 
 weakness was so great. He still rose at his usual hour, four o’clock, 
 and went through the many duties of the day, not indeed with the same 
 apparent vigour, but without complaint, and with a degree of resolution 
 that was astonishing. He would still, as he afterwards remarks, “ do a 
 little for God before he dropped into the dust.” 
 
 I should greatly rejoice to be able to testify that his days of weakness 
 were days of uninterrupted tranquillity. That he might enjoy even 
 more than 
 
 “ The soul’s calm sunshine and the heartfelt joy,” 
 
 was certainly the wish of every benevolent mind. God had made all 
 those who had been his enemies in years past, to be at peace with him. 
 But he had still to contend with that 4 jealousy’ which ‘is cruel as the 
 grave ,’ and never to be satisfied. 
 
 He often observed, that in a course of fifty years, he had never, either 
 premeditatedly or willingly varied from the Church of England in one 
 article, either of doctrine or discipline ; but that through necessity , not 
 choice , he had slowly and warily, and with as little offence as possible, 
 varied in some points of discipline, by preaching in the fields, by extem¬ 
 porary prayer, by employing lay-preachers, by forming and regulating 
 societies, and by holding yearly conferences; but that he did none of 
 these things till he was convinced of the necessity of them, and could 
 no longer omit them but at the peril of his soul. And his constant wish 
 and prayer was, that all who laboured with him, or were under his care, 
 might herein tread in his steps. 
 
 To straiten the terms of church communion is seldom serviceable to 
 a church. Were it certain that none are of the Church of England who 
 violate its rules, it would follow that the church has exceeding few mem¬ 
 bers, even among the Clergy. There are but few of these who do not 
 secretly disapprove of some of the articles, and openly violate many of 
 the canons. It would be safer, as well as more liberal, to allow every 
 
THE REV. JOHN WESLEV. 
 
 225 
 
 one to be of the church who attends its worship and receives its sacra¬ 
 ments ; and it will be hard to prove they are not. A national church 
 must comprehend all the king’s subjects, especially all who are willing 
 to be so comprehended. 
 
 The generality of the preachers and people in connexion with Mr. 
 Wesley, were of the established church. Nevertheless, as a defence 
 against the violence of brutal men, the greater number of the preachers 
 and chapels were licensed according to the toleration act. That act, we 
 are sensible, was made for the protection of those who dissent from the 
 established church, and particularly to free them from the penalties of the 
 Conventicle Act. The preachers who laboured with, and the societies 
 which were formed by Mr. Wesley, reposed, however, under the shadow 
 of the act of toleration. But about three years before Mr. Wesley’s 
 death, certain friends of the church resolved to ‘ deal wisely loith them .’ 
 They considered, “ These men profess to be of the Church of England. 
 What then have they to do with the Toleration A ct. They shall have no 
 benefit from it.” And they acted accordingly. In vain did those who 
 applied for licenses plead that they only desired to defend themselves 
 against the violence of ungodly and lawless men, and to avoid the penal¬ 
 ties of an act, which, perhaps, was made to prevent seditious meetings, 
 but in reality forbids religious assemblies of every description, except in 
 the churches of the Establishment. The answer was short, “ You shall 
 have no license, unless you declare yourselves Dissenters.” Some, who 
 considered that the holding meetings for prayer or preaching, without the 
 authority of the Diocesan, was in fact a kind of dissent, declared their 
 willingness (though others refused this concession) to be called Dis¬ 
 senters in the certificate. But neither did this avail them. They were 
 told, “ You must not only profess yourselves Dissenters ; you must 
 declare that you scruple to attend the service or sacraments of the 
 church, or we can grant you no relief; for the act in question was made 
 only for those who have these scruples.” 
 
 In various places both preachers and people were thus treated. In 
 the mean time the informers were not idle. If any one dared to have 
 preaching, or a meeting for prayer or Christian fellowship in his house, 
 information was given, and all that were present at the meeting were 
 fined, according to the penal clauses laid down in the conventicle act. 
 A great majority of those who thus offended were tradesmen and labour¬ 
 ers, who severely felt the fines which were thus levied upon them. 
 Some appealed to the Quarter-Sessions, but no relief could be ob¬ 
 tained ; they had no license, and therefore the law, as thus interpreted, 
 showed them no mercy. 
 
 Mr. Wesley saw this evil with a degree of pain which he had seldom 
 experienced. He perceived whereto it tended, and that, if persisted in, 
 it would oblige him to give up the work in which he had been engaged, 
 and which he believed to be the work of God ; or to separate from the 
 Established Church. This was to him a most painful alternative. 
 Wishing to be relieved from it, he stated the case to a Member of Par¬ 
 liament, a real friend to religious liberty, in the following manner: 
 “ Last month a few poor people met together in Lincolnshire, to pray 
 * to and praise God in a friend’s house : There was no preaching at all. 
 Two neighbouring justices fined the man of the house twenty pounds. 
 I suppose he was not worth twenty shillings. Upon this, his household 
 
THE LIFE OF 
 
 226 
 
 goods were distrained and sold to pay the fine. He appealed to the 
 Quarter- Sessions ; but all the Justices averred, ‘ The Methodists could 
 have no relief from the act of toleration , because they went to Church ; 
 and that, so long as they did so, the conventicle act should be executed 
 upon them.’ 
 
 “ Last Sunday, when one of our preachers was beginning to speak to 
 a quiet congregation, a neighbouring justice sent a constable to seize 
 him, though he was licensed; and would not release him till he had 
 paid twenty pounds, telling him ‘ his license was good for nothing, 
 because he was a Churchman .’ 
 
 “ Now, Sir, what can the Methodists do ? They are liable to be 
 ruined by the conventicle act , and they have no relief from the act of 
 toleration ! If this is not oppression, what is ? Where then is English 
 liberty ? the liberty of Christians ? yea, of every rational creature, who, 
 as such, has a right to worship God according to his own conscience ? 
 But, waiving the question of right and wrong, w hat prudence is there in 
 oppressing such a body of loyal subjects l If these good Magistrates 
 could drive them, not only out of Somersetshire, but out of England, 
 who would be gainers thereby? Not his Majesty, whom we honour 
 and love : not his Ministers, whom we love and serve for his sake. Do 
 they wish to throw away so many thousand friends, who are now bound 
 to them by stronger ties than that of interest ?—If you will speak a word 
 to Mr. Pitt on that head, you will oblige,” &c. 
 
 Dr. Whitehead observes, “ The paper from which the above is taken 
 is only a copy; and I have some doubt whether Somersetshire be not 
 inserted for Lincolnshire, before mentioned in the same paper.* How¬ 
 ever this may be, Mr. Wesley wrote to the Bishop of-the follow¬ 
 
 ing letter a few months before the above was written: 
 
 “ My Lord, —I am a dying man, having already one foot in the 
 grave. Humanly speaking, I cannot long creep upon the earth, being 
 now nearer ninety than eighty years of age. But I cannot die in peace, 
 before I have discharged this office of Christian love to your Lordship. 
 
 I write without ceremony, as neither hoping nor fearing any thing from 
 your Lordship, or from any man living. And I ask, in the name and in 
 the presence of Him, to whom both you and I are shortly to give an 
 account, why do you trouble those that are quiet in the land ? those that 
 fear God and work righteousness ? Does your Lordship know what 
 the Methodists are ? That many thousands of them are zealous mem¬ 
 bers of the Church of England, and strongly attached, not only to his 
 Majesty, but to his present Ministry? Why should your Lordship, set¬ 
 ting religion out of the question, throw away such a body of respectable 
 friends ? Is it for their religious sentiments ? Alas, my Lord ! is this 
 a time to persecute any man for conscience’ sake? I beseech you, my 
 Lord, do as you would be done to. You are a man of sense ; yoa are 
 a man of learning; nay, I verily believe, (what is of infinitely more 
 value,) you are a man of piety. Then think, and let think.—I pray 
 God to bless you with the choicest of his blessings. 
 
 “ I am, my Lord,” &c. 
 
 * No. It was in Somersetshire. Mr. Andrew Inglis was fined thus during the Bristol A 
 Conference, in the year 1790. The lawyer at the head of this persecution boasted that he 
 would drive Methodism out of Somersetshire. “ Yes,” said Mr. Wesley, “ when he drives 
 Cod out of it.” 
 
THE REV. JOHN WESLEY* 
 
 22? 
 
 To a prelate, in whose diocess this kind of persecution was, I sup¬ 
 pose, still more violent, he wrote the following letter : 
 
 “ My Lord, —It may seem strange, that one who is not acquainted 
 with your Lordship should trouble you with a letter. But I am con¬ 
 strained to do it: I believe it is my duty both to God and your Lord- 
 ship. And I must speak plain ; having nothing to hope or fear in this 
 world, which I am on the point of leaving. 
 
 “ The Methodists, in general, my Lord, are members of the Church 
 of England. They hold all her doctrines, attend her service, and par¬ 
 take of her sacraments. They do not willingly do harm to any one, but 
 do what good they can to all. To encourage each other herein, they 
 frequently spend an hour together in prayer and mutual exhortation. 
 Permit me then to ask, Cui bono ? i For what reasonable end ’ would 
 your Lordship drive these people out of the Church ? Are they not as 
 quiet, as inoffensive, nay, as pious as any of their neighbours ? Except 
 perhaps here and there a hairbrained man, who knows not what he is 
 about. Do you ask, 4 Who drives them out of the Church V Your 
 Lordship does ; and that in the most cruel manner; yea, and the most 
 disingenuous manner. They desire a license to worship God after their 
 own conscience. Your Lordship refuses it; and then punishes them 
 for not having a license! So your Lordship leaves them only this alter¬ 
 native, 4 Leave the Church, or starve.’ And is it a Christian, yea a Pro¬ 
 testant bishop, that so persecutes his own flock ? I say persecutes: for 
 it is persecution, to all intents and purposes. You do not burn them 
 indeed, but you starve them : and how small is the difference ! And 
 your Lordship does this under colour of a vile, execrable law, not a whit 
 better than that de Hceretico comburendo !* So persecution, which is 
 banished out of France, is again countenanced in England! 
 
 44 O my Lord, for God’s sake, for Christ’s sake, for pity’s sake, suffer 
 the poor people to enjoy their religious, as well as civil liberty! I am on 
 the brink of eternity ! Perhaps so is your Lordship too ! How soon may 
 you also be called to give an account of your stewardship to the Great 
 Shepherd and Bishop of our souls ! May he enable both you and me to 
 do it with joy ! So prays, my Lord, 
 
 44 Your Lordship’s dutiful son and servant, 
 
 “John W'esley, 
 
 44 Hull, June 26, 1790.” 
 
 Mr. Wesley had hitherto ordained ministers only for America and 
 Scotland. But during the period I have mentioned, being assisted by 
 other presbyters of the Church of England, he set apart a certain num¬ 
 ber of preachers for the sacred office by the imposition of his hands and 
 prayer, without sending them out of England. One of these he ordained 
 after writing the above letter, and but a short time before his death; 
 strongly advising them, at the same time, that, according to his example, 
 they should continue united to the Established Church, so far as that 
 work of God in which they were engaged would permit. 
 
 To avoid an extreme so very painful to him as separating from the 
 Church, he took counsel with some of his friends, who advised that an 
 application should be made to Parliament for thejrepeal of the Conven- 
 * Concerning the burning of heretics. 
 
228 
 
 THE LIFE OF 
 
 tide Act. Several of the members of the House of Commons who were 
 convinced of his sincere attachment to the present government, and of 
 the inexpediency of that law in the present day, were inclined to favour 
 the application.* But his increasing infirmities prevented his bestowing 
 that attention upon it which was needful. He would omit none of his 
 religious duties or labours. Herein he would listen to no advice. His 
 almost continual prayer was, “ Lord, let me not live to be useless !” At 
 every place, after giving to the society what he desired them to consider 
 as his last advice, ‘ To love as brethren, fear God, and honour the king,’ 
 he invariably concluded with that verse : 
 
 Oh that without a ling’ring groan 
 I may the welcome word receive; 
 
 My body with my charge lay down, 
 
 And cease at once to work and live! 
 
 In this manner he went on till the usual time of his leaving London 
 approached. Determined not to relax, be sent his chaise and horses 
 before him to Bristol, and took places for himself and his friend in the 
 Bath coach. But the vigorous mind could no longer support the body. 
 It sunk, though by slow and almost imperceptible degrees, until 
 
 The weary wheels of life stood still at last. 
 
 On Thursday the 17th of February, 1791, he preached at Lambeth. 
 When he came home he seemed not to be well: And being asked, How 
 he did 'l he said, He believed he had caught cold. 
 
 Friday the 18th. He read and wrote as usual, and preached at Chelsea 
 in the evening. But he was obliged to stop once or twice, and to in¬ 
 form the people his cold so affected his voice as to prevent his speaking 
 without those necessary pauses. 
 
 Saturday the 19th. He filled up most of his time with reading and 
 writing, though his fever and weakness seemed evidently increasing. 
 At dinner he desired a friend to read to him three or four chapters out of 
 the book of Job. He rose (according to custom) early the next morn¬ 
 ing, but utterly unfit for his Sabbath-day’s exercise. At seven o’clock 
 he was obliged to lie down, and slept between three and four hours. 
 When he awoke he said, “ I have not had such a comfortable sleep this 
 fortnight past.” In the afternoon he lay down again, and slept an hour 
 or two : Afterwards two of his own Discourses on our Lord’s Sermon 
 on the Mount were read to him, and in the evening he came down to 
 supper. 
 
 Monday the 21st. He seemed much better; and though his friends 
 tried to dissuade him from it, would keep an engagement made some 
 time before to dine at Twickenham. When he returned home he 
 seemed better: And on Tuesday went on with his usual work; and 
 preached in the evening at the chapel in the City-road. 
 
 On Wednesday he went to Leatherhead, and preached to a small 
 company on ‘ Seek ye the Lord while he may be found , and call ye upon 
 him while he is near.’ Here ended the ministerial labours of this man 
 of God. On Thursday he stopped at Mr. Wolff’s at Balaam. At this 
 
 * The question mooted above was carefully prepared, and came to issue about twenty- 
 years after, in what has been called Lord, Sidmouth's Bill. The issue was decisive, and 
 caused a reaction that set the question completely at rest, and obtained for religious liberty 
 a more solid basis. His majesty’s ministers behaved on that occasion with the greatest 
 candour and liberality. 
 
THE REV. JOHN WESLEY, 
 
 22b 
 
 place he was cheerful; and seemed nearly as well as usual, till Friday 
 about breakfast time, when he grew very heavy. About eleven o’clock 
 he returned home ; and, having sat down in his room, desired to be left 
 alone, and not to be interrupted for half an hour by any one. 
 
 When the limited time was expired some mulled wine was given him. 
 He drank a little and seemed sleepy; but in a few minutes threw it up, 
 and said, “ I must lie down.” He accordingly was put to bed, and lay 
 most of the day, having a quick pulse and a burning fever. 
 
 Saturday the 26th. He continued much the same ; spoke but little, 
 and if roused to answer a question, or take a little refreshment, (which 
 was seldom more than a spoonful at a time,) he soon dosed again. 
 
 On Sunday morning he got up, took a cup of tea, and seemed much 
 better. While sitting in his chair he looked quite cheerful, and repeated 
 the latter part of that verse in the Scripture Hymns on ‘ Forsake me not 
 when my strength faileth 
 
 Till glad I lay this body down, 
 
 Thy servant, Lord, attend; 
 
 And O ! my life of mercy crown 
 With a triumphant end! 
 
 Soon after, in a most emphatical manner he said, ‘ Our friend Lazarus 
 sleepeth.' Some who were then present, speaking rather too much to 
 him, he tried to exert himself, but was soon exhausted and obliged to 
 lie down. After a while he looked up, and said, “ Speak to me, I can¬ 
 not speak.”—On which one of the company said, “ Shall we pray with 
 you, sir ?”—He earnestly replied, “ Yes.” And while they prayed his 
 whole soul seemed engaged with God for an answer, and he added a 
 hearty amen. 
 
 About half after two he said, “ There is no need for more than what 
 I said at Bristol. My words then were, 
 
 4 1 the chief of sinners am, 
 
 But Jesus died for me!’ ”* 
 
 One said, “ Is this the present language of your heart, and do you now 
 feel as you then did?” He replied, “Yes.” When the same person 
 repeated, 
 
 “ Bold I approach th’ eternal throne, 
 
 And claim the crown through Christ my own 
 
 and added, “ ’T is enough. He, our precious Immanuel, has purchased, 
 has promised allhe earnestly replied, “ He is all! He is all!” and 
 then said, “ I will go.” Soon after to his niece Miss Wesley, who sat 
 by his bedside, he said, “ Sally, have you zeal for God now?” After 
 this the fever was very high, and at times affected his head : But even 
 
 * At the Bristol Conference in the year 1783, Mr. Wesley was taken very illNeither 
 he nor his friends thought he would recover. From the nature of his complaint, he thought 
 a spasm would probably seize his stomach, and occasion sudden death. Under these 
 views of his situation, he said to Mr. Bradford, “ I have been reflecting on my past life : I 
 have been wandering up and down between fifty and sixty years, endeavouring in my poor 
 way to do a little good to my fellow creatures; and now, it is probable that there are but a 
 few steps between me and death; and what have I to trust to for salvation ? I can see 
 nothing which I have done or suffered that will bear looking at. I have no other plea than 
 this: 
 
 44 1 the chief of sinners am, 
 
 But Jesus died for me.” 
 
 The sentiment here expressed, and his reference to it in his last sickness, plainly show 
 how steadily he had persevered in the same views of the Gospel with which he set out to 
 preach it. 
 
 Vol. IT. 30 
 
230 
 
 THE LIFE OF 
 
 then, though his head was subject to a temporary derangement, his heart 
 seemed wholly engaged in his Master’s work. 
 
 In the evening he got up again, and while sitting in his chair, he said, 
 “ How necessary is it for every one to be on the right foundation! 
 
 ‘ I the chief of sinners am, 
 
 But Jesus died for me.’ 
 
 We must be justified by faith, and then go on to full sanctification. ,, 
 
 He slept most of the following day, and spoke but little; yet that 
 little testified how much his whole heart was taken up in the care of the 
 churches, the glory of God, and the things pertaining to that kingdom 
 to which he was hastening. Once in a low, but very distinct voice, he 
 said, “ There is no way into the holiest but by the blood of Jesus.” 
 
 He afterwards inquired what the words were on which he preached 
 at Hampstead a short time before. He was told they were these : 1 Ye 
 know the grace of our Lord Jesus Christ , that , though he was rich , yet 
 for your sokes he became poor , that ye through his poverty might be 
 rich.’ He replied, “ That is the foundation, the only foundation: 
 There is no other.” He also repeated three or four times in the space 
 of a few hours, 4 We have boldness to enter into the holiest by the blood 
 of Jesus.’ 
 
 Tuesday, March 1st. After a very restless night, (though when 
 asked whether he was in pain, he generally answered “ No,” and never 
 complained through his whole illness, except once when he felt a pain 
 in his left breast when he drew his breath,) he began singing, 
 
 All glory to God in the sky, 
 
 And peace upon earth be restored! 
 
 O Jesus, exalted on high, 
 
 Appear our omnipotent Lord! 
 
 Who, meanly in Bethlehem born, 
 
 Didst stoop to redeem a lost race; 
 
 Once more to thy people return, 
 
 And reign in thy kingdom of grace. 
 
 O! wouldst thou again be made known* 
 
 Again in the Spirit descend ; 
 
 And set up in each of thine own 
 A kingdom that never shall end! 
 
 Thou only art able to bless, 
 
 And make the glad nations obey; 
 
 And bid the dire enmity cease, 
 
 And bow the whole world to thy sway. 
 
 Here his strength failed : But after lying still awhile, he called for a 
 pen and ink. They were brought to him : But those active fingers, 
 which had been the blessed instruments of conveying spiritual consola¬ 
 tion and useful instruction to thousands* could no longer perform their 
 office. Some time after, he said, “ I want to write But on the pen’s 
 being put into his hand, and the paper held before him, he said, “ I can¬ 
 not.” One of the company answered, “ Let me write for you. sir; tell 
 me what you would say. “ Nothing,” replied he, “ but that God is 
 with us.” In the forenoon he said, “ I will get up.” While they 
 were bringing his clothes, he broke out in a manner which, considering 
 his extreme weakness, astonished all present, in these words : 
 
 I ’ll praise my Maker while I ’ve breath, 
 
 And when my voice is lost in death, 
 
 Prcfise shall employ my nobler powers 
 
THE REV. JOHN WESLEY. 
 
 231 
 
 My days of praise shall ne’er be past. 
 
 While life, and thought, and being last, 
 
 Or immortality endures. 
 
 Happy the man, whose hopes rely 
 On Israel’s God : He made the sky, 
 
 And earth and seas, with all their train: 
 
 His truth for ever stands secure, 
 
 He saves th’ oppress’d, he feeds the poor, 
 
 And none shall find his promise vain. 
 
 Another time, he was feebly endeavouring to speak, beginning, “ Na¬ 
 ture is-Nature is.” One that was present, added, “ Nearly ex¬ 
 
 hausted, but you are entering into a new nature, and into the society of 
 blessed spirits.” He answered, “ Certainly;” and clasped his hands 
 together, saying, “ Jesus !” The rest could not be well heard, but his 
 lips continued moving as in fervent prayer. 
 
 When he got into his chair, he appeared to change for death: but, 
 regardless of his dying frame, he said, with a weak voice, “ Lord, thou 
 givest strength to those that can speak, and to those that cannot. Speak, 
 Lord, to all our hearts, and let them know that thou loosest the tongue.” 
 He then sung 
 
 To Father, Son, and Holy Ghost, 
 
 Who sweetly all agree,— 
 
 Here his voice failed him, and after gasping for breath, he said, 
 
 “ Now we have done-Let us all go.” He was then laid on the 
 
 bed, from which he rose no more. After lying still, and sleeping a little, 
 he desired those who were present to pray and praise. They knelt 
 down, and the room seemed to be filled with the Divine presence. A 
 little after he said, “ Let me be buried in nothing but what is woollen, 
 and let my corpse be carried in my coffin into the chapel.” Then, as 
 if done with all below, he again begged they would pray and praise. 
 Several friends that were in the house being called up, they all kneeled 
 down to prayer, at which time his fervour of spirit was visible to every 
 one present. But in particular parts of the prayer, his whole soul seemed 
 to be engaged in a manner which evidently showed how ardently he 
 longed for the full accomplishment of their united desires. And when 
 Mr. Broadbent, who did not long survive him, was praying in a very 
 expressive manner, that if God was about to take away their father to 
 his eternal rest, he would be pleased to continue and increase his bless¬ 
 ing upon the doctrine and discipline, which he had long made his aged 
 servant the means of propagating and establishing in the world; such a 
 degree of fervour accompanied his loud amen, as was every way ex¬ 
 pressive of his soul’s being engaged in the answer of the petitions. 
 
 On rising from their knees, he took hold of all their hands, and with 
 the utmost placidness saluted them, and said, “ Farewell, farewell.” 
 
 A little after, a person coming in, he strove to speak, but could not. 
 Finding they could not understand him, he paused a little, and with all 
 the remaining strength he had, cried out, <£ The best of all is , God is 
 with us And then lifting up his dying arm in token of victory, and 
 raising his feeble voice with a holy triumph not to be expressed, he again 
 repeated the heart-reviving words, “ The best of all is, God is with ms.” 
 
 Seeing some persons standing by his bedside, he asked, “ Who are 
 these 1” And being informed who they were ; Mr. Rogers said, “ Sir, 
 we are come to rejoice with you ; you are going to receive your crown.” 
 
232 
 
 THE LIFE OF 
 
 “ It is the Lord’s doing,” he replied, “ and marvellous in our eyes.” 
 On being told that his sister-in-law Mrs. Wesley was come, he said, 
 “ He giveth his servants rest.” He thanked her, as she pressed his 
 hand, and affectionately endeavoured to kiss her. On wetting his lips, 
 he said, “ We thank thee, O Lord, for these and all thy mercies: 
 Bless the Church and King; and grant us truth and peace, through 
 Jesus Christ our Lord, for ever and ever !”* 
 
 At another time he said, “ He causeth his servants to lie down in 
 peace.” Then pausing a little, he cried, “ The clouds drop fatness !” 
 And soon after, “ The Lord is with us, the God of Jacob is our re¬ 
 fuge !” He then called those present to prayer: And though he was 
 greatly exhausted, he appeared still more fervent in spirit. These exer¬ 
 tions were however too much for his feeble frame ; and most of the 
 night following, though he often attempted to repeat the Psalm before 
 mentioned, he could only utter 
 
 -1 ’ll praise-1 ’ll praise— 
 
 On Wednesday morning the closing scene drew near. Mr. Brad¬ 
 ford, his faithful friend, prayed with him, and the last word he was heard 
 to articulate was, “ Farewell!” A few minutes before ten, while seve¬ 
 ral of his friends were kneeling around his bed; without a lingering 
 groan, this man of God, this beloved Pastor of thousands, entered into 
 the joy of his Lord. 
 
 At the desire of many friends, his corpse was placed in the New - 
 Chapel, and remained there the day before his interment.f His face 
 during that time had the trace of a heavenly smile upon it, and a beauty 
 which was admired by all that saw it. The crowds which came to see 
 him, while he lay in his coffin, were so great, that his friends, appre¬ 
 hensive of a tumult if he was interred at the usual time, determined to 
 bury him, contrary to their first resolution, between five and six in the 
 morning; of which no notice was given till late the preceding evening; 
 notwithstanding which, the intelligence had so far transpired, that some 
 hundreds attended at that early hour. These, with many tears, saw his 
 dear remains deposited in the vault which he had some years before 
 prepared for himself, and for those Itinerant preachers who should die 
 in London. From those whom he loved in life he chose not to be 
 divided in death. 
 
 The funeral service was read by the late Rev. Mr. Richardson, v/ho 
 had served him as a son in the gospel for nearly thirty years, and who 
 now lies with him in the same vault. When Mr. Richardson came to 
 that part of the service, u For as much as it hath pleased Almighty God 
 to take unto himself the soul of our dear brother,” &c, he substituted, 
 with the most tender emphasis, the epithet “ Father” instead of “ Bro¬ 
 ther ;” which had so powerful an effect on the congregation, that from 
 silent tears they seemed universally to burst out into loud weeping. 
 
 * This was his constant thanksgiving after meals. 
 
 f Mr. Southey has repeated, after Mr. Hampson, “ That he had a Bible in one hand, and 
 a white handkerchief in the other; and the old clerical cap on his head.” As I was an 
 eyewitness, I may state that there is no truth at all in this account. He had no clerical cap, 
 old or new, in his possession ; and his friends had too much sense to put any thing into the 
 hands of a corpse. 
 
THE REV. JOHN WESLEY 
 
 2%‘d 
 
 The inscription on the coffin was, 
 
 JOHANNES WESLEY, A. M. 
 
 Olim. Soc. Coll. Lin. Oxon. 
 
 Ob. 2 do. die Martii, 1791. 
 
 An. JEt. 88.* 
 
 The following was the inscription on his tomb : 
 
 To the Memory of 
 
 THE VENERABLE JOHN WESLEY, A. M 
 Late Fellow of Lincoln College, Oxford. 
 
 This great light arose, 
 
 (By the singular providence of God,) 
 
 To enlighten these nations, 
 
 And to revive, enforce and defend, 
 
 The pure apostolical doctrines and practices of the 
 primitive church: 
 
 Which he continued to do, by his writings and his labours, 
 
 For more than half a century: 
 
 And, to his inexpressible joy, 
 
 . Not only beheld their influence extending, 
 
 And their efficacy witnessed 
 In the hearts and lives of many thousands, 
 
 As well in the Western World as in these kingdoms: 
 
 But also, far above all human power or expectation, lived to see provision 
 made, by the singular grace of God, 
 
 For their continuance and establishment, 
 
 To the joy of future generations! 
 
 Reader, if thou art constrained to bless the instrument, 
 
 Give God the glory ! 
 
 After having languished a few days, he at length finished his course 
 and his life together; 
 
 Gloriously triumphing over death, 
 
 March 2, An. Dom. 1791, 
 
 In the eighty-eighth year of his age. 
 
 The following is a copy of his last Will and Testament i 
 “ In the name of God, Amen ! 
 
 “ I, John Wesley, Clerk, some time Fellow of Lincoln College, Ox¬ 
 ford, revoking all others, appoint this to be my last Will and Testament* 
 
 “ I give all my books now on sale, and the copies of them, (only sub¬ 
 ject to a rent charge of 85/.t a year, to the widow and children of my 
 brother,) to my faithful friends, John Horton, merchant; George Wolff, 
 merchant; and William Marriott, stock-broker, all of London, in trust 
 for the general fund of the Methodist Conference in carrying on the 
 work of God by Itinerant Preachers ; J on condition that they permit the 
 
 * John Wesley, Master of Arts, formerly Fellow of Lincoln College, Oxford, died on the 
 2d day of March, 1791, in the eighty-eighth year of his age. 
 
 | Two thousand pounds had been secured to Mr. Charles Wesley on his marriage, to 
 which the stock of books, which was all the property that Mr. John Wesley possessed, was 
 made liable, and from which one hundred pounds a year was paid as the interest. Mr. 
 Wesley determined to pay off the principal, and three hundred pounds were actually paid 
 at the time of his death. That Mrs. Wesley and her family might not suffer any loss, or be 
 at any uncertainty, the conference being happily united in the work, resolved to act accord¬ 
 ing to Mr. Wesley’s intention. They accordingly borrowed the remaining seventeen hun¬ 
 dred pounds, and paid it to Mrs. Wesley, in the presence of Mr. Charles Wesley’s executors. 
 
 f Above a year and a half after the making of this will, Mr. Wesley executed a deed, in 
 which he appointed seven gentlemen, viz. Dr. Thomas Coke, and Messrs. Alexander Ma¬ 
 ther, Peard Dickenson, John Valton, James Rogers, Joseph Taylor, and Adam Clarke, 
 trustees for all his books, pamphlets, and copy-right, for carrying on the work of God by 
 Itinerant preachers, according to the enrolled deed, which we have already mentioned. 
 But Dr. Coke being in America at the time of Mr. Wesley’s death, the deed was suffered 
 to lie dormant till his return. The three executors then took the advice of two of the most 
 eminent counsellors in the kingdom, who informed them that the deed was of a testament;- 
 arv nature, and therefore superseded the will with respect to the books, &c. The deed 
 
234 
 
 'CHE LIFE OF 
 
 following Committee, Thomas Coke, James Creighton, Peard Dicken¬ 
 son, Thomas Rankin, George Whitfield, and the London Assistant for 
 the time being, still to superintend the printing press, and to employ 
 Hannah Paramore and George Paramore as heretofore, unless four of 
 the Committee judge a change to be needful. 
 
 “ I give the books, furniture, and whatever else belongs to me in the 
 three houses at Kingswood, in trust to Thomas Coke, Alexander 
 Mather, and Henry Moore, to be still employed in teaching and main¬ 
 taining the children of poor Travelling Preachers. 
 
 “ I give to Thomas Coke, Dr. John Whitehead, and Henry Moore, 
 all the books which are in my study and bedchamber at London, and in 
 my studies elsewhere, in trust for the use of the Preachers who shall 
 labour there from time to time. 
 
 “ I give the coins, and whatever else is found in the drawer of my 
 bureau at London, to my dear granddaughters, Mary and Jane Smith. 
 
 “ I give ail my manuscripts to Thomas Coke, Dr. Whitehead, and 
 Henry Moore, to be burnt or published as they see good. 
 
 “ I give whatever money remains in my bureau and pockets at my 
 decease, to be equally divided between Thomas Briscoe, William Col¬ 
 lins, John Easton, and Isaac Brown. 
 
 “ I desire my gowns, cassocks, sashes, and bands, may remain at 
 the chapel for the use of the Clergymen attending there. 
 
 “ I desire the London assistant for the time being to divide the rest 
 of my wearing apparel between those four of the Travelling Preachers 
 that want it most; only my pelisse I give to the Rev. Mr. Creighton ; 
 my watch to my friend Joseph Bradford ; my gold seal to Eliz. Ritchie. 
 
 “ I give my chaise and horses to James Ward and Charles Wheeler, 
 in trust, to be sold, and the money to be divided, one half to Hannah 
 Abbott, and the other to the poor members of the Select Society. 
 
 “ Out of the first money which arises from the sale of books, I be¬ 
 queath to my dear sister Martha Hall (if alive) 40/., to Mr. Creighton, 
 aforesaid, 40/., and to the Rev. Mr. Heath 60/. 
 
 “ And whereas I am empowered by a late deed to name the persons 
 who are to preach in the New Chapel at London, (the Clergymen for a 
 continuance,) and by another deed to name a Committee for appointing 
 Preachers in the New Chapel at Bath, I do hereby appoint John Ri¬ 
 chardson, Thomas Coke, James Creighton, Peard Dickinson, Clerks, 
 Alexander Mather, William Thompson, Henry Moore, Andrew Blair, 
 John Yalton, Joseph Bradford, James Kogers, and William Myles, to 
 preach in the New Chapel at London, and to be the Committee for ap¬ 
 pointing Preachers in the New Chapel at Bath. 
 
 was then presented to the judge of the prerogative court of Canterbury, who received it as 
 the third codicil of Mr. Wesley’s will: on which the three executors delivered up their 
 general probate, and received a new one limited to those particulars which were not men¬ 
 tioned in the deed. At the same time a probate was granted by the court to the seven 
 trustees, constituting them executors for all the books, pamphlets, and copy-right, of which 
 Mr. Wesley died possessed ; and empowering them to pay all his debts and legacies. This 
 testamentary deed has been faithfully executed.—Dr. Whitehead has, however, indulged 
 himself on this occasion, in his usual strain of calumny. He strives to represent this deed 
 as being imposed on Mr. Wesley during the days of his weakness ; he does not, however, 
 bring forward any evidence. The fact is, Mr. Wesley, fearing lest any of his heirs at law 
 should possess themselves of that property which he considered as sacred to God and his 
 work, strengthened his will by this additional instrument. He accordingly ordered the deed 
 to be prepared immediately after the conference at Bristol, in the year 1790, and upon his 
 coming to London in the month of October following, he immediately executed it. 
 
THE KEY. JOHN WESLEY. 
 
 235 
 
 i6 1 likewise appoint Henry Brooke, painter, Arthur Keen, gent., and 
 Wm. Whitestone, stationer, all of Dublin, to receive the annuity of 51. 
 (English) left to Kingswood School by the late Roger Shiel, Esq. 
 
 “ I give 61. to be divided among the six poor men, named by the 
 Assistant, who shall carry my body to the grave ; for I particularly de¬ 
 sire there may be no hearse, no coach, no escutcheon, no pomp, except 
 the tears of them that loved me, and are following me to Abraham’s 
 bosom. I solemnly adjure my executors in the name of God, punctu¬ 
 ally to observe this. 
 
 “ Lastly, I give to each of those Travelling Preachers who shall 
 remain in the Connexion six months after my decease, as a little token 
 of my love, the eight volumes of Sermons. 
 
 " I appoint John Horton, George Wolff, and William Marriott, afore¬ 
 said, to be executors of this my last Will and Testament, for which 
 trouble they will receive no recompense till the resurrection of the just. 
 
 “ Witness my hand and seal, the 20th day of February, 1789. 
 
 “ John Wesley. 5 ’ (seal.) 
 
 “ Signed, sealed, and delivered, by the said 
 Testator as for his last Will and Testament, in 
 the presence of us 
 
 “ William Clulow, 
 
 “ Elizabeth Clulow . 55 
 
 u Should there be any part of my personal estate undisposed of by 
 this my Will, I give the same unto my two nieces E. Ellison, and S, 
 Collet, equally. 
 
 “ John Wesley . 55 
 
 “William Clulow, 
 
 “ Elizabeth Clulow . 55 
 
 “ Feb. 25, 1789. 
 
 “ 1 give my types, printing presses, and every thing pertaining thereto, 
 to Mr. Thomas Rankin, and Mr. George Whitfield, in trust, for the 
 
 USE OF THE CONFERENCE. 
 
 “ John Wesley . 55 
 
 CHAPTER IV. 
 
 A REVIEW OF MR. WESLEY 5 S LABOURS AS A WRITER, AND AS A MI¬ 
 NISTER OF CHRIST-TESTIMONIES OF EMINENT MEN CONCERNING 
 
 HIM-CONCLUDING OBSERVATIONS ON THE FELLOWSHIP AND DIS¬ 
 
 CIPLINE ESTABLISHED IN THE SOCIETIES. 
 
 Those who have hitherto considered Mr. Wesley as a writer, have 
 fallen under great mistakes. There was a unity in his character, of 
 which they were either totally ignorant, or not sufficiently sensible ; and 
 without this it was not possible to do him justice. In the year 1725, 
 he tells us he made a resolution to dedicate all his life to God, —all 
 his thoughts , words , and actions; being thoroughly convinced there 
 was no medium; but that every part of his life, not some only, must 
 either be a sacrifice to God or to himself, that is, in effect, to the devik 
 
THE LIFE QE 
 
 236 
 
 It is in this light his writings as well as all his labours are to be viewed. 
 His design in writing and in preaching was the same, viz., that he might 
 be faithful to every talent committed to him, and that all might issue in 
 bringing glory to God, and peace and good will to men. But he was 
 careful never to suffer this subordinate talent to interfere with his higher 
 call to ‘ preach the unsearchable riches of Christ .’ 4 Wo unto me if I 
 
 preach not the Gospel ,’ seemed to be always before him. He knew 
 this was especially God’s ordinance ; and he received the Apostle’s 
 word to Timothy, 4 not in word only , but in power .’—‘ / charge thee 
 therefore before God, and the Lord Jesus Christ , who shall judge the 
 quick and the dead at his appearing , and his kingdom, preach the word — 
 be instant in season , out of season; convince , rebuke , exhort , with all 
 longsuffering and teaching .’ 
 
 Mr. Wesley’s writings, therefore, as they were subordinate to his 
 ministerial duties, so they were in perfect unison with them; enforcing 
 and confirming the same divine truths ; and as it was thus his one aim 
 to do all the good he could, it would have been strange if, in a life of 
 eighty-eight years, he had not produced many books. The number, 
 great and small, amounts to some hundreds. 
 
 We are assured in the Holy Scriptures, that 4 the path of the just is 
 as the shining light , ivhich shineth more and more unto the perfect day. 7 
 This promise, for such it is according to the gospel covenant, was fulfil¬ 
 led in Mr. Wesley. He began his religious course, as all sincere per¬ 
 sons do who are convinced of sin , with placing the Holy Law of God 
 before him, and striving to bend his spirit to its sacred precepts ; resol¬ 
 ving even to risk 4 the destruction of the flesh , that the spirit might be 
 saved in the day of the Lord Jesus. 1 His brother Samuel well describes 
 him in his poetical epistle of April 20, 1732,* to Mr. C. Wesley. 
 
 Does John seem bent beyond his strength to go, 
 
 To his frail carcass literally foe ? 
 
 Lavish of health, as if in haste to die, 
 
 And shorten time, t’ ensure eternity? 
 
 His first publication, of any note, was his edition of Kempis, elegantly 
 printed in octavo, in the year 1735, while he was yet at Oxford, by bis 
 friend Mr. C. Rivington, already noted. He was dissatisfied with Dean 
 Stanhope’s translation, and determined to give a full view of the self- 
 denying purity of his favourite guide. He methodized this admirable 
 treatise of 44 The Imitation of Jesus Christ,” as he did the Holy Scrip¬ 
 tures, when, as he informs us, he 44 began not only to read, but to study 
 the Bible.” This edition of Kempis now lies before me, and clearly 
 shows not only his great attention to the truths which it contains, but his 
 admirable skill in putting into order, and thus illustrating, its high and 
 invaluable sentiments. This book was his constant companion; and 
 when his mind at all revolted at the strait path, he seemed to say, in the 
 words of his author, 44 Thou dust, learn to obey.” I need not, however, 
 inform my readers, that in the increase of light which the Lord gave him, 
 he, like the great apostle, 4 became dead to the law ; f his self-confidence 
 being utterly 4 slain by the commandment. 1 The faith which brings in a 
 new creation was then placed before him, and he was not disobedient 
 to the heavenly calling. 4 The righteousness of the law was fulfilled in 
 him, walking, not after the flesh, but after the spirit, by faith in Christ 
 Jesus.’ 
 
 * See vol, i, page 112 
 
THE REV. JOHN WESLEY. 
 
 281 
 
 His first sermon, preached on January 1, 1733, before the university, 
 on the circumcision of the heart , Rom. ii, 29, when he was emerging 
 into the light of the Gospel, is a most admirable picture of the state of his 
 own mind. It exhibits the perfection of the Christian character, which 
 he was then ardently pursuing. But it was deficient respecting the 
 inward life, peace, and power, of which true faith is the root. Of this 
 defect he was unconscious in that day : he could not attain to i^till he 
 claimed it as the gift of God ; and this could not be while he sought it 
 not by faith , as a condemned sinner, through the infinitely perfect atone¬ 
 ment of the Son of God. 
 
 His second and third sermons, preached before the University on 
 June 18, 1738, and on July 25, 1741, though diversified in the struc¬ 
 ture, have the same design. They exhibit the neiv creature , with the 
 simple and only way of attaining that blessed state— by faith. The 
 learned assembly, who had listened with some complacency to the fair 
 though somewhat rigid portrait of a Christian, in his first discourse, 
 delivered while he resided among them, were amazed at 4 the new and 
 living way* of thus 4 entering into the holiest by the blood of Jesus.’ 
 They felt that they were considered by the preacher as sinners , and, as 
 such, condemned men. Their character as learned and wise, they saw, 
 if this were true, availed them nothing before God, but rather increased 
 their guilt, while they shrunk from the powerful word that showed them 
 —all was theirs in Christ Jesus. 
 
 His fourth discourse was preached, as he has informed us,* in order 
 to deliver his soul , as he could not expect to have these opportunities 
 continued to him. He again placed before them the simple life divine, 
 which should in time become the religion of the world : while he broke 
 in pieces all the proud pretences of fallen man, however dignified. It is 
 an admirable illustration of the apostle’s word, 2 Cor. x, 4, 5: 4 The 
 weapons of our warfare are not carnal , but mighty through God ; to the 
 pulling down of strong holds , destroying reasonings , and every high thing 
 which exalteth itself against the knowledge of God; and bringeth every 
 thought into captivity to the obedience of Christ .’ 
 
 After having for some years declared the same truths in every part of 
 the land, he saw the necessity of composing a form of sound words , 
 comprising the essential truths of the gospel, from which all men might 
 know the doctrines which he taught, and which might remain with his 
 associates in the work, as a concise, but clear and full 44 body of divinity,” 
 in keeping of which they could not greatly err : while the people who 
 were raised up by their labours might, if they should continue one body, 
 hear the same truths , and mind the same things . 
 
 After thinking much on this subject, he retired to Lewisham, to the 
 house of his friend Mr. Blackwell, already mentioned, and taking with 
 him, as he informed me, only the Holy Scriptures in the original 
 tongues, he composed, at several visits, what is well known among us 
 as “ The four volumes of Sermons,” those preached before the Uni¬ 
 versity being the first in order. 
 
 Of his design in composing these Discourses, as well as of his method 
 of investigating truth in general, he has given us the following striking 
 account in his Preface : 
 
 44 1 design plain truth for plain people. Therefore of set purpose I 
 
 * See page 22. 
 
 3 ! 
 
 Xoi. II. 
 
238 
 
 THE LIFE OF 
 
 abstain from all nice and philosophical speculations, from all perplexed 
 and intricate reasonings ; and, as far as possible, from even the show 
 of learning, unless in sometimes citing the original Scripture. Nothing 
 appears here in an elaborate, elegant, or rhetorical dress. I mention 
 this, that curious readers may spare themselves the labour of seeking for 
 what they will not find. 
 
 “ IVJy design is, in some sense, to forget all that I have ever read in 
 my life. I mean to speak, in the general, as if I had never read one 
 author ancient or modern, (always excepting the inspired.) I am per¬ 
 suaded that on the one hand this may be a means of enabling me more 
 clearly to express the sentiments of my heart, while I simply follow the 
 chain of my own thoughts, without entangling myself with those of other 
 men : And that on the other, I shall come with fewer weights upon my 
 mind, with less of prejudice and prepossession, either to search for 
 myself, or to deliver to others, the naked truths of the Gospel. 
 
 “To candid reasonable men I am not afraid to lay open what have 
 been the inmost thoughts of my heart. I have thought, I am a creature 
 of a day, passing through life as an arrow through the air. I am a spirit 
 come from God, and returning to God : Just hovering over the great 
 gulf; till a few moments hence I am no more seen; I drop into an 
 unchangeable eternity ! I want to know one thing, the way to heaven : 
 How to land safe on that happy shore. God himself has condescended 
 to teach the way; for this very end he came from heaven. He hath 
 written it down in a book. O give me that book ! At any price, give 
 me the book of God ! I have it: Here is knowledge enough for me. 
 Let me be homo unius libri .* Here then I am, far from the busy ways 
 of men. I sit down alone : Only God is here. In his presence I open, 
 I read his book; for this end, to find the way to heaven. Is there a 
 doubt concerning the meaning of what I read l Does any thing appear 
 dark or intricate ? I lift up my heart to the Father of lights. 0 Lord , is 
 it not thy word, If any man lack wisdom, let him ask it of God ? Thou 
 givest liberally and upbraidesl not. Thou hast said, If any man be will¬ 
 ing to do thy will, he shall know. I am willing to do : Let me know thy 
 will.’ I then search after and consider parallel passages of Scripture, 
 comparing spiritual tilings with spiritual. I meditate thereon with all 
 the attention and earnestness of which my mind is capable. If any doubt 
 still remains, I consult those who are experienced in the things of God : 
 and then the writings whereby, being dead, they yet speak. And what 
 I thus learn, that I teach.” 
 
 After such an account as this, to consider his sermons according to 
 the usual mode of criticism, would be to forget, or be insensible to, 
 his whole character, as a man who had been truly sent of God to teach 
 the way of God. They fully answer the expectation, which the pious 
 and sensible reader is led to form by this exordium. His first four 
 volumes contain the substance of what he usually declared in the pulpit. 
 He designed by them to give a view of what St. Paul calls (t>)v avaXo- 
 yictv <nr]s rfitsus) the analogy of faith ; viz., the strong connexion and 
 harmony between those grand fundamental doctrines, original sin , jus¬ 
 tification by faith in the divine atonement of the Son of God , the neiv 
 birth , inward and outward holiness. They are written with great energy, 
 ?md. as much as possible, in the very words of the inspired writers. He 
 * A man of one book 
 
XHE REV. JOHN WESLEY. 
 
 was fully of Luther’s mind, who declared, that divinity was nothing else 
 than a grammar of the language of the Holy Ghost. 
 
 His other sermons were written occasionally. The last four volumes 
 (which he wrote for his Magazine) have been much admired, even by 
 those who were not much disposed to relish his doctrines in general. 
 They certainly contain abundance of the most necessary and interesting 
 information; and are written, not only with his usual strength, but with 
 more than usual elegance. Two of the last sermons which he wrote 
 (the latter of which he finished about six weeks before his death) are 
 inferior to nothing he ever composed, if to any thing in the English lan¬ 
 guage. The subjects are remarkably striking. The former was from 
 Psalms lxxiii, 20 : 1 Even like as a dream when one awaketh , so shall thou 
 make their image to vanish out of the city.’ The latter from Hebrews 
 xi, 1 : ‘ Faith is the evidence of things not seen 9 In this last discourse 
 he has given his thoughts on the separate state, the state of souls from 
 death to the resurrection. The thoughts are deep and high; yet rational 
 and Scriptural; worthy of one, who, standing on the verge of time, 
 looked forward into that eternity which he had long and earnestly con¬ 
 templated. 
 
 Leaving the old, both worlds at once they view, 
 
 Who stand upon the threshold of the new. 
 
 Yet the whole is considered with that diffidence which becomes an em¬ 
 bodied spirit. How deep and sacred is the subject! 
 
 Sacred how high, and deep how low, 
 
 He knew not here, but died to know ! 
 
 His Appeals (“ Apologies” they would have been called in the ancieni 
 church) answer the idea, which the term masterly production usually 
 gives us : We have seen the strong opinion expressed by Dr. Doddridge 
 respecting them.* They were written in the fulness of his heart; while 
 beholding ‘ the world lying in the wicked one , he ivept over it. 9 We 
 could almost venture to assert, that no unprejudiced person can read 
 them without feeling their force and acknowledging their justness. It 
 is certain, they have convinced many persons who were deeply preju¬ 
 diced ; and those too of considerable learning. It has been remarked, 
 that those who truly preach the Gospel, do it with a flaming tongue. I 
 am ready to make a similar remark respecting these Appeals : The 
 flame, the power, and yet the sobriety of love, are highly manifest in 
 them ; and I cannot but earnestly recommend them to all, who desire 
 to know 1 what spirit he was of 9 while contending against almost the 
 whole world; and whether it really was for the truth of God he so 
 contended. 
 
 In the year 1749, he began to select and abridge the works of the 
 wisest and most pious men that have lived since the days of the Apos¬ 
 tles, in order to form a Christian Library.! He began with the Epistles 
 and other writings of the Apostolic Fathers, Ignatius, Polycarp, Cle¬ 
 mens Romanus, &c. He waded through a prodigious number of books 
 on practical and experimental religion, in regular succession, according 
 to the times when they were written; and, at length, completed a work 
 of fifty volumes. When we consider, that he reduced many folios and 
 quartos to a pocket volume each ; that he did this in the midst of labour, 
 
 See page 62. 
 
 + See page 63. 
 
£4.0 
 
 *IIE LIFE OF 
 
 which many would think in itself sufficient to wear out the most robust 
 of mankind ; that he abridged some of those volumes on horseback, 
 and others at inns or houses, where he stayed but a few days or hours ; 
 how astonishing will his industry and perseverance appear! 
 
 He willingly embraced any toil which might promote the wisdom or 
 happiness of mankind. With this view, he compiled a “ System of Na¬ 
 tural Philosophy,” in five volumes, comprising therein what is known 
 with any certainty, or is likely to profit those who have pleasure in the 
 works of God; who consider, 
 
 These, as they change, Almighty Father! these 
 
 Are but the varied God! 
 
 And his labour was not lost. Even the learned have admired this per¬ 
 formance, as a useful and edifying compendium. Mr. Wesley received 
 letters highly expressive of satisfaction from some of the first names in 
 Oxford, to whom he had presented it. Considered as an illustration, 
 for general use, of the wisdom and goodness of the Creator, it is excel¬ 
 lent ; and the moral reflections it contains are as much distinguished by 
 their justness and elegance as by their utility. It is, upon the whole, 
 the most useful Christian compendium of philosophy in the English 
 language. 
 
 From the same motive he compiled his historical works. He had 
 not time to be original in those productions. He therefore chose the 
 best he could find, civil and ecclesiastical; and abridged, added, or 
 altered, as he believed the truth required, and to suit the convenience of 
 the purchaser; his chief aim being to spread religious and useful 
 knowledge among the poor or middling class of men. 
 
 His controversial pieces he wrote as need required. First, to pre¬ 
 serve those who were in danger of being seduced from the plain reli¬ 
 gion of the Bible ; and, secondly, if possible, to recover those who had 
 fallen into the snare. The chief of these is his Treatise on Original 
 Sin, in answer to Dr. Taylor, of Norwich; the most subtle, refined, 
 plausible Arian and Pelagian of the age in which he lived ; and whose 
 writings gained the more credit, as he was a man of good moral charac¬ 
 ter and sober habits. Mr. Wesley looked upon the Doctors system, to 
 use his own words, as “ a blow at the root of the whole of Christianity .” 
 He felt much for the Doctor, and hoped that he might be induced to re¬ 
 view the awful subject. But on being informed that “ Dr. Taylor declined 
 replying to Mr. Wesley,” he wrote to him as follows : 
 
 “ Hartlepool , July 3, 1759. 
 
 “ Reverend Sir, —I esteem you, as a person of uncommon sense 
 and learning; but your doctrine I cannot esteem : And, some time since, 
 I believed it to be my duty to speak my sentiments at large concerning 
 your doctrine of original sin . When Mr. Newton mentioned this, and 
 asked whether you designed to answer, you said, ‘You thought not; 
 for it would only be a personal controversy between John Wesley and 
 John Taylor.’—How gladly, if I durst, would I accept of this discharge !- 
 But, certainly, it is a controversy of the highest importance ; nay, of all 
 those things that concern our eternal peace. It is Christianity ? —or 
 Heathenism? For, take away the Scriptural doctrine of redemption, 
 'justification, and the new birth, the beginning of sanctification; or, 
 
THE BEV. JOHN WESLEY, 
 
 24A 
 
 which amounts to the same, explain them as you do,—and in what is 
 Christianity better than Heathenism ? Wherein, (save in rectifying some 
 of our notions ,) has the religion of St. Paul any pre-eminence over that 
 of Socrates or Epictetus ? The point is, therefore, are those things that 
 have been believed for so many ages, throughout the Christian world, 
 real, solid truths, or monkish dreams and vain imaginations ? 
 
 “ Either you or I mistake the whole of Christianity from the begin¬ 
 ning to the end ! Either my scheme or yours is as contrary to the 
 Scriptural as the Koran is. Is it mine or yours ? Yours has gone through 
 all England, and made numerous converts. I attack it from end to end: 
 Let all England judge whether it can be defended or not. 
 
 “ Earnestly praying that God may give you and me a right under¬ 
 standing in all things, 
 
 “ I am, Reverend Sir, 
 
 “Your servant, for Christ’s sake, 
 
 “John Wesley.” 
 
 The Doctor, however, persisted in his resolution to be silent. It has 
 been said that he always spoke of Mr. Wesley with the highest respect; 
 and that when he first heard his intention he cried out, “ What! is that 
 servant of God going to write against me ?” Dr. Taylor had spent the 
 greatest part of his life in composing this treatise, and in revising, cor¬ 
 recting, and strengthening it against all objections. His own comforts, 
 at more than eighty years old, were thus interwoven with his favourite 
 system ; and, with respect to others, he was willing, perhaps, that they 
 should choose for themselves, and take their chance. 
 
 “ What is truth ?” said Pilate, and retired ; 
 
 Dissolved the court, and mingled with the throng! 
 
 Mr. Wesley, however, being more sure of his creed than the learned 
 Doctor seemed to be of his system, which he had brought forth with 
 such persevering labour, continued to bear a faithful testimony against 
 this deceivableness of unrighteousness, In the preface to his Reply,* 
 he observes, “ This is not a question which may be safely determined 
 either way. On the contrary, it may be doubted whether the scheme 
 before us be not far more dangerous than open Deism itself. It does 
 not shock us like barefaced infidelity : We feel no pain, and suspect no 
 evil, while it steals 4 like water into our bowels , and like oil into our bonesS 
 One who would be on his guard in reading the works of Dr Middleton, 
 [who yet would fain have passed for a Christian!] or Lord Bolingbroke, 
 is quite open and unguarded in reading the smooth decent writings of 
 Dr. Taylor. 
 
 “ I said, 4 than open Deism.’ For I cannot look upon this scheme as 
 any other than old Deism in a new dress ; seeing it saps the founda¬ 
 tion of all revealed religion, whether Jewish or Christian. There is, 
 according to this, no need of Christianity ; for 4 the whole have no need 
 of a physician and the Christian religion speaks of nothing else, but 
 the great Physician of our souls. But what need of this if we are in 
 perfect health ? If we are not sick, why should we seek a medicine to 
 heal our sickness ? If, therefore, we take away this foundation, that man 
 is by nature foolish and sinful, ‘ fallen short of the glorious image of 
 
 * His Works in thirty-two volumes, vok xxk 
 
242 
 
 THE LIFE OF 
 
 God ,’ in which we were created, the Christian system falls at once : 
 Nor will it deserve so honourable an appellation as that of ‘ a cunningly- 
 devised fable? ”* 
 
 This wretched system has hurt many, and not a few who were men 
 of strong understanding and considerable learning. The late Dr. Ro¬ 
 bertson having published the-Chevalier Ramsay’s ‘Principles of Reli¬ 
 gion,’ with Notes, Mr. Wesley wrote to him in the year 1753, and, 
 
 , quoting the Chevalier’s bold declaration, (agreeable to Dr. Taylor’s 
 system,) “ that the frivolous and blasphemous notions of those who 
 represent the expiatory sacrifice of Christ as destined to appease Divine 
 justice, and divert Divine vengeance, arise from deplorable ignorance,” 
 he replies,—“ ‘ These frivolous and blasphemous notions’ do I receive 
 as the precious truths of God ; and so deplorable is my ignorance, that 
 I verily believe all who deny them ‘ deny the Lord that bought them? ” 
 
 That any who have known the ‘ truth in power ’ should be captivated 
 by this system, is still more surprising and deplorable. It is natural that 
 such should attempt to mend it; but it cannot be. The foundation is 
 wrong, and no skill can support the fabric. He that runs into it is not 
 safe. It is of the old serpent ; and only ‘ the weaned child ’ can, with 
 any safety, ‘ put his hand on the hole of the cockatrice’s den!’ We 
 should warn all others that their life is at stake. Those who, like Mr. 
 Wesley, are well grounded in what St. Paul calls ‘ the foolishness of 
 God ’ will smile at, or weep over, the imposing wisdom of the learned 
 Doctor. 
 
 The glorious liberty of the children of God, (liberty from the guilt 
 and power of sin, and from tormenting fear,) is attended with a bondage 
 which the natural man knows not of, and a yoke which Antinomians 
 will not take upon them. Christ’s true servants ‘are under the law to 
 Christ;’ and while the natural man, and the Antinomian professor, 
 maintain the liberty to do all that their various talents, real or imaginary, 
 may prompt or enable them to do; the Christian fears, hesitates, and 
 must be satisfied that it is his duty to oppose error, as well as propa¬ 
 gate truth. Even then he will fear lest ‘ the weapons of his warfare’ 
 should be in any wise ‘ carnal *’ in which case, the contest will not be 
 4 the good fight offaith,’ nor will it have the blessing of Him whose reli¬ 
 gion is truth and love. Mr. Wesley felt all this exquisitely when he first 
 became a controversialist. The preface to his first work of this kind 
 shows a tenderness of spirit which is truly admirable. A few years after 
 he had in his Journals stated those doctrines of the Bible and of the 
 Church of England, that first made such a noise, and afterwards had 
 such a mighty influence, a Mr. Tucker attacked them in a pamphlet en¬ 
 titled “ A Brief History of the Principles of Methodism.” Mr. Wesley 
 thought it his duty to oppose the erroneous statements in this publica¬ 
 tion, and thus prefaces his reply 
 
 “ I have often wrote on controverted points before, but not with an eye 
 to any particular person ; so that this is the first time that I have appeared 
 in controversy, properly so called. Indeed I have not wanted occasion 
 to do it before ; particularly when, after many stabs in the dark, I was 
 
 * A true minister of Jesus Christ lives with that fallen wretched state of man ever before 
 his eyes ; and hence the language of his heart is, like the great Apostle’s, 4 This one thing 
 £ do /’ If he should fall from this true sense of his high calling, we ought not to wonder if 
 .he should take up with any other that may offer. 
 
 t His Works in ihirty-two volumes, voi, xvi. 
 
THE REV. JOHN WESLEY. 
 
 243 
 
 publicly attacked, not by an open enemy, but 1 by my own familiar friend 
 But I could not answer him. I could only cover my face and say, Ken 
 tfu,' sv £xs»vwv : Ka» tfu, rsxvov 
 
 “ I now tread an untried path with fear and trembling; fear, not of 
 my adversary, but of myself. I fear my own spirit, lest I fall, 1 where 
 many mightier have been slain. 1 I never knew one (or but one) man 
 write controversy with what I thought a right spirit. Every disputant 
 seems to think (as every soldier) that he may hurt his opponent as much 
 as he can ; nay, that he ought to do his worst to him, or he cannot make 
 the best of his own cause. 
 
 “ But ought these things to be so ? (I speak on the Christian scheme.) 
 Ought we not ‘ to love our neighbour as ourselves ?’ And does a man 
 cease to be our neighbour because he is of a different opinion ? nay, and 
 declares himself so to be ? Ought we not, for all this, to ‘ do to him as 
 we would he should do to us V But, do we ourselves love to be exposed, 
 or set in the worst light? Would we willingly be treated wfth contempt? 
 And yet who scruples it ? Who does not hit every blot he can, however 
 foreign to the merits of the cause ? Who shows that he loves his brother, 
 only less than the truth ? 
 
 “ I have made a little faint essay towards this. X have a brother who 
 is as my own soul. My desire is, in every word I say, to look upon 
 Mr. Tucker as in his place, and to speak no tittle concerning the one 
 in any other spirit than I would speak concerning the other. If I have 
 spoken any thing in another spirit, I pray God it may not be laid to my 
 charge, and that it may not condemn me in that day when the secrets of 
 all hearts shall be made manifest!”—The whole tract is written in this 
 spirit. The truth is maintained in love. It was this spirit, we may well 
 believe, that, as one cause, induced Dr. Taylor not to reply to an oppo¬ 
 nent, whose life and labours he well knew,—who had the whole weight 
 of Holy Scripture on his side, and who enforced its sacred truths in the 
 same spirit in which they were written. 
 
 In the Reverend Dr. Conyers Middleton he had a very different oppo- 
 nent.f He took but little notice of the Doctor’s flippant remarks 
 on, what he called, the Methodistical miracles : But, when he essayed 
 his great power to sap the foundations of that religion which he had 
 bound himself, by every sacred obligation, to maintain and enforce, Mr. 
 Wesley ceased, comparatively, from his great labours for nearly twenty 
 days , (as he informs us,) and in that time produced a reply to the Doc¬ 
 tor’s ponderous volume against the miracles of the Primitive Church. 
 There were but few men, even of those who knew Mr. Wesley, that 
 could imagine that so many months, as the days he has mentioned, 
 would suffice to wade through the fathers of the three first centuries, 
 and produce such a triumphant refutation ! 
 
 It has been said of Hume, that he could not bear to hear the name 
 of Doctor Beattie mentioned; so completely did the Doctor’s Essay on 
 
 * Art thou also among them ? Art thou , my son? The allusion is to Caesar’s words when 
 he^saw Brutus raise his hand against him. 
 
 t His works in thirty-two volumes, vol. xviii.—In the Monthly Magazine for May, 1801, 
 there is a letter from Dr. Middleton to Lord Harvey, communicated by his Lordship’s bro¬ 
 ther to the Rev. William Talbot, Rector of Kingston, Warwickshire. In that letter Dr. 
 Middleton says, “It is my misfortune to have had so early a taste for Pagan science, as to 
 make me very squeamish in my Christian duties.”—This squeamishness did not, however, 
 hinder his undertaking the Christian ministry; but not savouring the truths which he was 
 bound to teach, we find the squeamishness issue in aversion and infidelity. 
 
244 
 
 THE LIFE OF 
 
 Truth expose the sophisms of the infidel, evidently showing that they 
 sapped the foundations of all knowledge, human and divine. The same 
 shameful defeat he suffered from Dr. Campbell, in his reply concerning 
 the authenticity of miracles. Mr. Wesley had harder work than either 
 of these learned men. Dr. Middleton strove to save appearances,—to 
 keep on the armour of the Church. But as Homer informs us con¬ 
 cerning Patroclus, though the borrowed armour might serve to cover 
 the imposture, and affright men like himself, it could not withstand the 
 assault of Apollo. Mr. Wesley’s armour was ‘ girt about him with 
 truth . 1 With what ease, with what lively wit, with what deep research, 
 with what cogent arguments, with what exact quotations from the vene¬ 
 rable writers of those early days, he essayed that insolent publication, is 
 known to those who have read his reply, with a mind, in any good 
 degree, equal to the subject. 
 
 In one point the Doctor must have been exceedingly mortified, viz. 
 Mr. Wesley’s exposure of his ignorance of the Greek language. In one 
 of the Doctor’s quotations from Justin Martyr, this ignorance was so 
 apparent, that the Grecian (as Mr. Wesley used to be called at the 
 University) could no longer contain. “ In very deed, Sir,” says he, 
 “ I am sometimes inclined to suspect, (notwithstanding the learned 
 quotations which adorn your margin,) that you are yourself related to 
 certain ancient fathers, who used to say, Groecum est: non potest legi .* 
 You lay me under an almost invincible temptation to think so upon the 
 present occasion. For what could induce you, if you knew what the 
 writer said, to place at the bottom of your page a passage which so 
 clearly confutes your whole argument ?”—But this learned Doctor also 
 took refuge in silence. 
 
 His Letter to Dr. Gibson, Bishop of London, occasioned by his 
 Lordship’s Charge to his Clergy , is an admirable mixture of true respect 
 for the Bishop’s office and character, and of the indignation of truth 
 when assailed with calumny; and which was the less to be excused, as 
 he had explained himself fully to the Bishop in several conversations. 
 It had, by every account, a great effect on that venerable Prelate, so 
 that a vulgar report got abroad that the Bishop of London was turned 
 Methodist! It is certain he wrote no more against Mr. Wesley. 
 
 As Bishop W T arburton’s errors in Divinity have been so fully exposed, 
 both while he lived, and since his decease, I need not say much respect¬ 
 ing Mr. Wesley’s controversy with that eminent man.f True to his 
 principles, he does not forget, that he is writing to a dignitary of the 
 Church; though, alas ! the Bishop seems totally to forget that he is 
 writing to a scholar and a gentleman. Comparing Mr. Wesley with the 
 first Christian preachers, he breaks out, “ This paltry mimic 1” To this 
 Mr. Wesley only replies, “ Bona verba! [Good words /] Surely, a 
 writer should reverence himself j how much soever he may despise his 
 opponent.” In his reply to the Bishop’s tract, On the office and opera - 
 lions of the Holy Spirit , Mr. Wesley clearly shows, that the Bishop’s 
 statements are totally contrary to the Bible, to the Fathers of the Pri¬ 
 mitive Church, and of the Church of England; and to the doctrines and 
 offices of that Church, as by law established. 
 
 Of his reply to Bishop Lavington’s ribaldry, in his Enthusiasm of the 
 JMethodists and Papists compared ,J little need be said. The Bishop’s 
 
 * It is Greek: It, cannot be read. f His Works, vol. sriii. t Ibid. to], xvi. 
 
THE REV. JOHN WESLEY. 
 
 24.0 
 
 pamphlet was anonymous, and Mr. Wesley was, therefore, more at 
 liberty in his answer. His lively wit and keen logic is admirably used 
 against his facetious opponent; concerning whom, he was obliged to 
 say, “ Wit, not truth, is your object.” The Lord, who had taught him 
 to write, even to his enemies, in love, also taught him ‘ to answer a fool 
 according to his folly .’ I shall have occasion to mention the Bishop and 
 his writings in another place. 
 
 Mr. Wesley possessed a remarkable talent for extracting the works 
 of other writers, so as to bring order out of confusion, and light out of 
 darkness. Many publications have been thus rendered truly edifying, 
 that were either tedious or dangerous in their original form. The prac¬ 
 tical works of Mr. Law, by being thus purged, formed a most useful 
 auxiliary to Mr. Wesley’s system of pure religion. The controversies 
 also of that great man, with the formalists or sceptics of his day, Trap, 
 Warburton,.Woolaston, &c, became, under Mr. Wesley’s hand, most 
 clear and powerful defences of revealed religion. Some of the most 
 valuable tracts in his works (thirty-two volumes) are extracts from the 
 best writers of that day. A few years before his death, he thus extracted 
 Hook's Roman History. This work now remains in his library a proof 
 of his'skill in that most useful mode of composition. 
 
 Mr. Wesley, however, took care not to injure any author by thus ex¬ 
 tracting his works. They were public property before he thus used them. 
 The Rev. Mr. Jones, in his memoirs of the late pious and excellent Dr. 
 Horne, has indeed charged Mr. Wesley with selling a work of his : I 
 suppose he means his tract on the Trinity. But this is a mistake. Mr. 
 Wesley recommended that tract, because he approved of it; but he never 
 reprinted or sold it in any form. Mr. Charles Wesley composed some 
 hymns on the Trinity, in which he made use of some texts of Scripture 
 quoted by Mr. Jones in the work above mentioned: but surely this was 
 not reprinting his pamphlet in any sense whatever. It is painful to see, 
 in so respectable a writer as Mr. Jones, a sourness of temper and a dis¬ 
 position to find fault, every now and then break out, in spite of all his 
 endeavours to appear candid and liberal. 
 
 Many of those who wrote against Mr. Wesley were far from being 
 respectable ; and some of them were destitute either of ability or informa¬ 
 tion. His friends regretted that he would condescend to bestow an 
 answer upon them. But though these writers knew neither the man 
 they vilified, nor the subject they treated, yet they generally made a fierce 
 attack, however clumsy, on some part of what he esteemed the truth of 
 God. To this they were indebted for an answer. And many who never 
 saw the publications of these gentlemen, have been edified by his 
 replies ; the truth appearing to them in a still stronger light than ever 
 fiefore. 
 
 It was in those controversial pieces that his consummate skill in argu¬ 
 ment appeared with such advantage. He needed not to complain, con¬ 
 cerning any of his opponents, 
 
 Quo teneara vultum mutautem Protea nodo :* 
 
 He could bind the subtlest of them. He perceived in a moment when 
 they departed from the question, shifted the terms, or used any fallacy. 
 And, as he was attacked from every quarter, there is scarce any point of 
 
 * How shall I hold one who is continually changing his shape ? 
 
 Yol. IT. 32 
 
24ti 
 
 T-HE LIFE OF 
 
 divinity which he has not illustrated and confirmed in those occasional 
 publications. I cannot but strongly recommend these writings to all who 
 would know the truths which he taught, and especially to my younger 
 brethren in the ministry. I cannot see how they can so accurately state 
 or defend the doctrines which they are bound to support, if they are not 
 well grounded in these interesting and edifying controversies. 
 
 His Notes on the New Testament I have already mentioned, as being 
 composed during his illness in the year 1753, and chiefly during his 
 confinement at the Hot Wells near Bristol. As he avows in his preface 
 that he took Bengelius for his model, we cannot be surprised that most 
 of his notes are concisely explanatory. Those who have read the 
 Gnomon of Bengelius need not be informed, with what a degree of ab¬ 
 horrence that learned man speaks of long comments, as tending to draw 
 off the reader’s attention from the Scripture itself; or as leading him to 
 magnify some parts of it to the neglect or lightly esteeming of other 
 parts, equally given by the Divine Author for our profit. “ We should 
 rather,” he observes, “ make easy channels for the water of life , than 
 desire to raise a land-flood from our broken cisterns.” How exactly 
 did these two great men agree in sentiment! 
 
 Agreeably to this, Mr. Wesley observes, in his preface, “ I have 
 endeavoured to make the Notes as short as possible, that the comment 
 may not obscure or swallow up the text; and as plain as possible in 
 pursuance of my main design, to assist the unlearned reader. For this 
 reason I have studiously avoided not only all curious and critical inqui¬ 
 ries, but all such methods of reasoning and modes of expression as 
 people in common life are unacquainted with : For the same reason, as 
 I rather endeavour to obviate than to propose and answer objections , so 
 I purposely decline going deep into many difficulties, lest I should leave 
 the ordinary reader behind me.”—He had another reason for writing 
 thus plainly: As he intended this Commentary, in connexion with his 
 four volumes of Sermons, already noted, to form a body of divinity, that 
 his associates and successors in the work of God should speak , and the 
 people /tear, the same truths ; so, as he informed me, he also took care, 
 respecting these difficulties, not to bind any man’s conscience, where 
 God has not bound it.* 
 
 * Some of these difficult questions are important, and have long troubled mankind. Of 
 the divine predestination , Rom. viii, 29, 30, the comment is sober and perspicuous.—On per¬ 
 sonal election to eternal life, Peter i, 1,2, the statement is short and clear; and the objections 
 to the doctrine, in the absolute sense, are given in a clear summary. The curious question 
 of Christ’s descent into hell, is treated with marked sobriety. Acts ii, 27, 4 Thou shalt 
 not leave my soul in hades’—(the original word;) “ that is, in the invisible world. But it 
 does not appear that ever our Lord went into hell. His soul, when it was separated from 
 the body, did not go thither, but to paradise, Luke xxiii, 43. The meaning is, Thou wilt 
 not leaye my soul in its separate state, nor suffer my body to be corrupted. Verse 31.” Mr. 
 Wesley, however, repeated the creed in its popular language without scruple. 
 
 It is no wonder that a question that relates to things so entirely out of our sight, and con¬ 
 cerning which there is no express declaration in Holy Scripture, should have given rise to 
 so much speculation. One of the principal supports of the contrary doctrine is, that as all 
 power was given to Christ, so he must take possession of every part of his dominions, and 
 consequently of hell. That he had, and always will have, possession, as God, can 
 admit of no doubt : hence the apparent impossibility of a restoration. But did he thus 
 take possession of hell as the Son of Man and Mediator ? If so, then it should seem the 
 impossibility is removed, and there is hope for those consigned to it: and Dante’s poetical 
 inscription on the gates of his inferno, “ Let him that enters here cast away hope,” should 
 be expunged !—The consequence, however foreign to the design of those who advocate 
 the contrary opinion, seems to me inevitable. Of this entire speculation, however, Mr. 
 Wesley did not believe one tittle. As Bishop Latimer said of the Mass, he could not find 
 it in the Book. 
 
THE 11EV. JOHN WESLEY. 
 
 24 7 
 
 Speaking of this Commentary, on another occasion, he observed, “ I 
 do not write to save people the trouble of thinking , but to help them to 
 think.” He knew that such a way of reading only could be truly edify¬ 
 ing. In order to this, “ I have,” said he, “ divided the text all along 
 (though marking the chapters and verses in the common way) according 
 to the matter it contains, making a larger or a smaller pause, just as the 
 sense requires. And even this is such a help in many places, as one 
 who has not tried it can scarcely conceive.” 
 
 In order more fully to help the reader to think , he constantly marked 
 the words in the Commentary where the leading thoughts occur, with 
 capitals, (without any regard to the punctuation,) and thus gave the 
 reader a clue to profitable meditation. But, alas ! in the editions of this 
 invaluable work since his death, both these helps have disappeared.— 
 When I compare these editions with his own, now lying before me, 
 printed in 1757, I can hardly look upon them as the same work! Nor 
 can I derive any thing like the same profit from them. I say, this inva¬ 
 luable work; for such it will be found by those who simply desire to 
 know the mind of God. I was assured by a friend, of considerable 
 learning, (more than forty years ago,) that when one of the most emi¬ 
 nent and pious Doctors of the Church of England saw it, he declared— 
 “ There is nothing like it in the world.” 
 
 Some time after the publication of his New Testament, he was 
 strongly solicited to write a comment on the Old Testament also. But 
 his various labours rendered this impossible. He at length so far com¬ 
 plied with importunity, as to select and abridge the comments of those 
 writers who are most highly esteemed, particularly Henry and Poole ; 
 leaving out what he thought needless or inconsistent with truth, and 
 adding what he conceived necessary to perfect the sense, or make it 
 Conduce more directly to the spiritual profit of the reader. Those who 
 can relish the Holy Scriptures in their own naked majesty, have used 
 this help with thankfulness. 
 
 But this commentary would have been still more edifying, if Mr. Wes- 
 ley could have superintended the printing of his works, like other writers. 
 This the great work to which he was called forbade. It was originally 
 intended that this exposition should be printed in three volumes quarto : 
 the third volume being appropriated to the prophets. But when the 
 printer, the late Mr. Pine, of Bristol, came to that part of the work, he 
 was obliged to shorten the notes to get them into the prescribed size. 
 Those that know Mr. Wesley’s style are sensible that his sentences 
 could not be curtailed without injury; and they have accordingly much 
 regretted this circumstance. The work was admirably printed, and on 
 such paper as is not now common ; and it is, notwithstanding this defect, 
 a safe and valuable exposition of the Old Testament. The preface, the 
 summary of the various chapters, and the account of the writers of the 
 different books, are all admirable. 
 
 In the year 1778 he began to publish a periodical work, which he 
 called “ The Arminian Magazine,” as he designed to insert in it extracts 
 and original treatises on universal redemption. Many of these are of 
 great value, and were written by men of great erudition. In this work 
 he reprinted an original tract of his own, entitled “ Predestination Calmly 
 Considered.” Concerning this piece, Mr. Hampson, who cannot be 
 suspected of partiality, has observed, “ It is a model of controversy ; 
 
248 
 
 THE LIFE OF 
 
 clear and cogent; concise and argumentative ; and the more convincing, 
 because the spirit in which it is written is as amiable as the reasoning is 
 unanswerable. Perhaps there is not in the English language a treatise 
 which contains in so small a compass so full and masterly a refutation 
 of the principle he opposes. 5 ’ 
 
 In this miscellany he also published an original sermon every two 
 months. Concerning these 1 have already spoken. This publication 
 lias, upon the whole, been very profitable to its numerous readers. It 
 is a Christian library in itself, containing controversial, doctrinal, and 
 experimental divinity, in prose and verse, animated by accounts of the 
 triumphant deaths of many holy persons. Natural philosophy, and 
 remarkable anecdotes from history and travels, have also a place in it. 
 This work, which has been continued to this day, is now entitled, “ The 
 Wesleyan Methodist Magazine,” and its growing interest and great 
 increase need no remark of mine. No person who wishes to know 
 how that work of God , begun by the venerable founder of Methodism, 
 goes on, can have that wish gratified without a constant perusal of this 
 edifying publication. 
 
 What has been said of Mr. Wesley’s design in writing, may also be 
 said of his style. His conciseness, which has been often remarked, 
 did not arise from his abhorring circumlocution as a writer only, but also 
 as a Christian. He has often told me, that he made a conscience of 
 using no more words on any subject than were strictly necessary. I am 
 not sure that he did not sometimes, on this account, complain with 
 Horace, 
 
 - -—brevis esse laboro, 
 
 Obscurus jxo. 
 
 “ Striving to be concise, I become obscure.” But this was rarely the 
 case. His perspicuity is as remarkable as the manliness of his style. 
 
 His original works have great force and energy. This, I have often 
 thought, arose in a good degree from a circumstance not generally 
 known. He never set himself to consider a subject, before the neces¬ 
 sity of his treating upon it first appeared. Even then, he never wrote 
 a line till his mind was fully impressed with the nature and importance 
 of it. He has said on one of those occasions, as Job, 4 Now if I hold 
 my tongue , / shall give, up the ghost P And he might have often said 
 the same. His ideas came thus warm, both from the head and the 
 heart. His soul was in the subject: And hence the indelible impres¬ 
 sions often made upon the minds of the readers. 
 
 I shall conclude this account, partly in the words of the writer I have 
 already mentioned : “If usefulness be excellence ; if public good ought 
 to be the chief object of attention in public characters ; and if the great- 
 I est benefactors to mankind are the most estimable ; Mr. Wesley will be 
 long remembered as one of the best of writers, as well as of men, as he 
 was for more than fifty years the most diligent and indefatigable.”— 
 Thus all his biographers, after striving to lessen his character among 
 men, have been obliged to subscribe to its general excellence ! 
 
 There is, perhaps, nothing more difficult than to form a true judg¬ 
 ment of the characters of men. Our information in this respect is in 
 general partial or defective. Mankind are too much taken up with their 
 own real or supposed wants, the calls of penury, or the insatiable cra¬ 
 vings of desire, to attend to other men. A few there are in every age. 
 
LIFE OF THE REV. JOHN WESLEY. 
 
 249 
 
 who emerge from the obscurity which the multitude of persons and things 
 makes the common lot. These cannot be lost in the general mass. 
 Their station, their talents, their virtues, or their crimes, make them 
 conspicuous. Mankind are obliged to look at them ; and they are con¬ 
 sidered as friends or enemies, as their actions are supposed to affect the 
 general weal. 
 
 Yet, with regard to these, how hard it is to form a true judgment! 
 Concerning the greatest men that have been in the world, how partial is 
 the information, how great the variety of opinions ! 
 
 One thinks, on Luther Heaven’s own Spirit fell, 
 
 Another deems him instrument of hell! 
 
 Even the plainest facts are seen in different colours, according to the 
 mirror which reflects them. And may not even Christian charity admit 
 the justness of the Heathen’s remark when he accounts for the obloquy 
 often cast upon the greatest men 'l 
 
 — --- Diram qui contudit Hydram , 
 
 JYotaque fatali portenta labore subegit , 
 
 Comperit invidiam supremo fine domari. 
 
 Urit enim fulgore suo, qui prcegravat aries 
 Infra se positas: extinclus amabitur idem. 
 
 “ The greatest men ere they resign their breath, 
 
 Find envy is not conquer’d but by death. 
 
 The great Alcides, every labour past, 
 
 Had still that monster to subdue at last. 
 
 Oppress’d we feel the beam directly beat: 
 
 These suns of glory please not till they set.” Pope. 
 
 If it be then a twjth, that even the world, on these accounts, does not 
 always love its own; how should it love, and consequently be disposed 
 to judge favourably of, those who are not of the world, but who testify 
 continually that its deeds are evil ? Those who receive the Holy Scrip¬ 
 tures as of God, will easily admit the truth of this observation. If, 
 indeed, ‘ Satan be the God of this world and those who are truly minis¬ 
 ters of Christ, be ‘ ambassadors for God ,’ and consequently their whole 
 employment be to counteract, defeat, and destroy whatever is contrary 
 to the kingdom of God : If they are not to ‘ count their lives dear to 
 themselves ,’ so they may be faithful witnesses, and clear from the blood 
 of all men; if these Scriptures are allowed to be the truth ; how reason¬ 
 able is the warning of our Lord ! 1 The disciple is not above his Master: 
 If they have called the Master of the house Beelzebub , how much more 
 they of his household : Wo be unto you, when all men shall speak well of 
 you : But blessed are ye, ivhen men shall revile you and speak all manner 
 of evil against you falsely, for so persecuted they the prophets that were 
 before you.’ 
 
 That Mr. Wesley drank largely of this cup, that it was indeed almost 
 the only cup which men held to his lips for many years, is well known, 
 and has abundantly appeared from the facts which I have, I hope with 
 all plainness, laid before my readers. He also 
 
 Stood pilloried on infamy’s high stage, 
 
 And bore the pelting scorn of half an age. 
 
 But he did indeed bear it. He turned not aside to the right hand or to 
 the left. He slackened not his pace. Whatsoever he was called to do, 
 he did it with his might, and was never hindered either bv honour or 
 dishonour, by good report, or evil report, 
 
250 
 
 THE LIFE OF 
 
 It will appear from these memoirs, that we are not under the same 
 difficulties in forming a judgment of him, as of most other men. His 
 life, from the time that he became generally known, was spent in public. 
 Many were the witnesses of the manner in which he filled up all his 
 time. He also could say, In secret I have done nothing. I may add, 
 that perhaps no man that ever lived has given a more minute account of 
 himself than Mr. Wesley has done. He has published to all men his 
 religious experience, and the labours and sufferings of his life, from day 
 to day. And with respect to the motive which influenced him, which 
 was so long disputed, no cloud remains upon him. In the honour due 
 to Moses, (whose dearest relatives were merged in the mass of com¬ 
 mon Levites,) he also claims a share. Placed at the head of a great 
 people by Him who called them, he reaped nothing but toil and danger. 
 Knowing that his station was from God, he never employed its influence, 
 either for his own emolument or the aggrandizement of his family. His 
 only care was to be faithful unto death ; and to see that no impediment 
 should arise by his means in the way of those whom God should call to 
 carry on that work which was begun by him; and of this he has often 
 largely conversed with me. 
 
 I shall therefore present to the reader a short review of the chief inci¬ 
 dents of his life, and then proceed to a more particular delineation of 
 him, both as a man and as a minister of Christ. 
 
 Mr. Wesley enjoyed the inestimable advantages of a religious educa¬ 
 tion. He saw no irreligious conduct in his parents ; they continually 
 warned him against it, as the greatest possible evil; and he was not 
 unfaithful. The sobriety, industry and piety of his youth were highly 
 exemplary. He never was of the world in the gross sense of that ex¬ 
 pression. His chief employment, as well as highest ambition, in those 
 days which are so commonly consumed in vanity or vice, was 
 
 Inter silvas academi qncerere verum :* 
 
 But his high attainments in literature did not cause him to forget God 
 or eternity. Rather, the more he knew, the more he was inclined to 
 say with Solomon, This also is vanity : and with Moses, who was skilled 
 in all the learning of the Egyptians, he declared, that to be wise was to 
 remember our latter end. He was sensible of his high origin, that he 
 came from God; and he remembered his high calling, to return to God, 
 through him who has declared himself ‘ the ivay, the truth , and the life.* 
 
 To the praise of him who girded him with strength, I have to record, 
 he took not counsel with flesh and blood. He took his station firmly 
 on the Lord’s side. He made haste, and delayed not to keep his com¬ 
 mandments. And when, for this, his name was cast out as evil, he 
 patiently submitted to be a follower of him who was ‘ despised and rejected 
 of men , and who covered not his face from shame and spitting .’ 
 
 But before honour is humility. To this his redeeming God now led 
 him. He turned his eyes inward. He discovered to him “ how far he 
 was gone from original righteousness.” God showed him, as his soul 
 could bear, the depths of inbred sin ; and the deviations, unfaithfulness, 
 and consequently, the guiltiness before God, which is found in that state, 
 Romans vii, he has recorded with a plainness and a contrition seldom 
 found in the narratives of pious men ; even of those who have obtained 
 the victory of faith. He consequently submitted to take upon him his 
 « “ To search out truth in academic groves ” 
 
THE REV. JOHN WESLEY. 
 
 251 
 
 true character ; and he acted agreeably thereto. He humbled himself 
 before God. The pride of the scholar was lost in the abasement of the 
 sinner. This was the gracious return, with which the Lord recom¬ 
 pensed the zeal, that led him from his parents, friends, academical 
 honours, and every thing the world calls good and great. Painful self- 
 knowledge was the good he reaped from this costly sacrifice. 
 
 But ‘ blessed are the poor in spirit, for theirs is the kingdom of hea¬ 
 ven’ Some foretastes of this the Lord had already given him ; but now, 
 c out of his fidness he received, and grace for grace .' 1 He was 4 endued 
 ivith power from on high.’ He was ‘ chosen out of the world.’ He be¬ 
 came zealous for the Lord. 4 The Spirit of the Lord was upon him , 
 because he had anointed him to preach the gospel to the poor, to heal the 
 broken in heart, and to proclaim the acceptable year of the Lord.’ 
 
 Zeal and prudence are the chief graces whereby a man is fitted to 
 serve his neighbour. The former is dangerous, when alone ; and the 
 latter selfish, vile, and useless. But when united, how mighty are they 
 in operation ! They are terrible as an army ivith banners . 
 
 They were united in Mr. Wesley. Like Paul, the cry of his heart 
 from the moment he knew the lovingkindness of the Lord, was, 4 What 
 wouldst thou have me to do V He also could say, ‘ The zeal of thine 
 house hath eaten me up.’ The love of Christ constrained him to burst 
 every band asunder that was inconsistent with the glory of God and the 
 happiness of man. In vain did worldly men lament the violated order, 
 under which sloth and impiety had found an honourable asylum. Filled 
 with the spirit of love and of a sound mind, he cried out, “ What is this 
 order of which you speak ? Will it serve instead of the knowledge and 
 love of God 1 Will this order rescue those from the snare of the devil, 
 who are taken captive by him at his will 1 Will it keep those who are 
 escaped a little way, from turning back into Egypt ? If not, how shall I 
 answer it to God, if, rather than violate I know not what order, I sacri¬ 
 fice thousands of souls thereto ? I dare not do it. It is at the peril of 
 my soul. Indeed if by order were meant true Christian discipline, 
 whereby all the living members of Christ are knit together in one, and 
 all that are putrid and dead cut off from the body: this order I reve¬ 
 rence, for it is of God. But where is it to be found ? Where, but among 
 the very people whom you continually blame for their violation and con¬ 
 tempt of if V’ 
 
 But how inviolably did he keep all order consistent with saving souls 
 from death ! Herein his truly Christian prudence eminently shone. He 
 rendered to all their due, whether to the king as supreme, or to his mi¬ 
 nisters in church or state ; exhorting continually all who were under his 
 care, that they should thus adorn the doctrine of God their Saviour, and 
 evidence to all men their earnest desire to ‘ lead a peaceable life in all 
 godliness and honesty.’ 
 
 And how great was his labour to save souls from death ! He was 
 indeed a perfect foe to rest, though no man was more fitted to enjoy 
 whatsoever of wise, or good, or useful, or elegant, can be found in re¬ 
 tirement. Even unto hoary hairs, and beyond the usual life of man, he 
 was abundant in labours. The Lord, to whom he had given his whole life, 
 seemed to grant him a dispensation from the general lot. His strength 
 at more than fourscore years, was not labour and sorrow . He, to the 
 last, sought 4 not to do his own will , but the will of him that sent kin* 
 
THE LIFE OF 
 
 252 
 
 He soared above that harmless wish which the generality of mankind 
 indulge, 
 
 . To crovyi a youth of labour with an age of ease. 
 
 He slackened not his pace to the last week of his life. He resigned 
 his soul and his charge together, into the hands of his merciful and 
 faithful Redeemer. 
 
 Respecting such a man, even the smallest particulars will not be 
 unpleasing. He was, in his person, rather below the middle size, but 
 remarkably well proportioned. He had what some call a clean consti¬ 
 tution in a high degree. He seemed not to have an atom of superfluous 
 flesh, and yet was muscular and strong. His whole person was ex¬ 
 pressive of the activity and health which generally arise from strong 
 bodily powers, preserved by temperance and exercise. His face was 
 remarkably fine, even to old age. A clear smooth forehead, an aquiline 
 nose, an eye the brightest and most piercing that can be conceived, 
 conspired to render him a venerable and most interesting figure. The 
 freshness of his complexion continued to the last week of his life. It 
 has often been observed, that many who were deeply prejudiced against 
 him, have been changed in a moment into sentiments of veneration and 
 esteem, on being introduced into his presence. 
 
 In dress, he was a pattern of neatness and simplicity. A narrow 
 plaited stock, a coat with a small upright collar, no buckles at his knees, 
 no silk or velvet in any part of his apparel, and his thin silver locks gave 
 to his whole person an air of something primitive and apostolic. 
 
 The same neatness and simplicity was manifest in every circumstance 
 of his life. In his chamber and study, during his winter months of re¬ 
 sidence in London, I never observed that a book was misplaced, or even 
 a scrap of paper left unheeded. He could enjoy every convenience of 
 life; and yet, he acted in the smallest things like a man who was not 
 to continue an hour in one place. He seemed at home in every place, 
 settled, satisfied, and happy: And yet was ready every hour to take a 
 journey of a thousand miles. 
 
 His conversation was always pleasing, and frequently interesting and 
 instructive in the highest degree. By reading, travelling, and continual 
 observation, he had acquired a fund of knowledge, which he dispensed 
 with a propriety and perspicuity that has been rarely equalled. The 
 Greek and Latin classics were as familiar to him as the most common 
 English authors ; and also many of the best French writers. Yet though 
 so richly furnished, we believe those of the most improved taste have 
 never observed in him the affectation of learning. He joined in every 
 kind of discourse that was innocent. As he knew that all nature is full 
 of God, he became all things to all men in conversing on those subjects. 
 But his delight was to speak of ‘ God as being in Christ , reconciling 
 the world to himself and he strove to bring every conversation to this 
 point. One thing has astonished those who have been much in his 
 company: He generally concluded the conversation with two or three 
 verses of a hymn, illustrative of what had just been spoken; and this he 
 was enabled to do from the inexhaustible stores of his own and his bro¬ 
 ther’s poetry, of which his memory was a rich repository. Thus the 
 philosopher, and the man of the world, were often surprised into a con¬ 
 fession of Christ as filling all in all, and were obliged to recollect the 
 advice of the old Heathen, 
 
THE REV. JOHN. WESLEY. 
 
 233 
 
 Ex A»o£ ap^wpos^a xoa sv An X^ysrs Mwtfaj/* 
 
 The late Dr. Samuel Johnson, with whom Mrs. Hall, Mr. Wesley’s 
 sister, was intimate for some years, desired that she would procure him 
 an interview with her brother. She made known his desire to Mr. 
 Wesley, and a day was accordingly appointed for him to dine with the 
 Doctor, at his house in Salisbury-court. The Doctor conformed to 
 Mr. Wesley’s hours, and appointed two o’clock: The dinner, however, 
 was not ready till three. They conversed till that time. Mr. Wesley 
 had set apart two hours to spend with his learned host. In conse¬ 
 quence of this, he rose up as soon as dinner was ended and departed. 
 The Doctor was extremely disappointed, and could not conceal his cha¬ 
 grin. Mrs. Hall said, “Why, Doctor, my brother has been with you 
 two hours !” He replied, “ Two hours, madam ! I could talk all day, 
 and all night too, with your brother.” 
 
 Mr. Boswell in his Life of that eminent man, informs us, that the 
 Doctor observed to him,—“ John Wesley’s conversation is good, but 
 he is never at leisure. He is always obliged to go at a certain hour. 
 This is very disagreeable to a man who loves to fold his legs, and have 
 his talk out, as I do.”—But the Doctor was under a small mistake. 
 Mr. Wesley could not fold his legs, &c, only because he had no leisure, 
 but because he was under the law to Christ . That law respects our use 
 of time, as well as of every other talent. 
 
 Mr. Boswell informs us, that on Easter LSunday, April 25, 1781, he 
 dined with Dr. Johnson: Mrs. Hall and Mrs. Williams were of the 
 company. The conversation turned upon the subject— Of the saints 
 that rose with Christ. Mrs. Hall wished the Doctor to discuss the 
 question, but he was reluctant. She strove to provoke him to it by 
 some remarks of her own, but in vain. The mighty mind of our English 
 Aristotle, like him of Greece, revolted from the contemplation of such 
 subjects. His great sincerity would not stoop to dissemble his fears, 
 and his faith was not of that kind which could look through the dark 
 valley: He could only look at it, and the sight appalled him. Mr. 
 Charles Wesley observed to me, “ that there were but few ladies that 
 the Doctor would suffer to address him so freely as Mrs. Hall.”—“ Is 
 was surprising,” said he, “ how he would listen to, and bear her inter¬ 
 rogations, and sometimes even her venturing to differ from him.”—It 
 does not surprise me. He not only reverenced her brother beyond all 
 men, but it was impossible for such a man not to respect the truly Wes¬ 
 leyan understanding which she possessed. Besides, there was no stimulus 
 to contradiction when conversing with her. There was no rivalship, no 
 fear of being conquered; and therefore his vast understanding was in 
 full and easy dominion. Mr. Boswell candidly confesses, that the 
 Doctor sometimes strove more for victory than he ought; and that the 
 greatest sophist of the age had too often recourse to sophisms. 
 
 The following letter from Dr. Johnson to Mr. Wesley, is a striking 
 proof of the high estimation in which he was held by that truly great man: 
 
 “ February 6, 1776. 
 
 “ Sir, —When I received your Commentary on the Bible, I durst not 
 at first flatter myself that I was to keep it, having so little claim to so* 
 
 * “ Muses, begin and end with God supreme.” 
 
 33 
 
 Yol. II. 
 
THE LIFE OF 
 
 254 
 
 valuable a present; and when Mrs. Hall informed me of your kindness, 
 I was hindered, from time to time, from returning you those thanks 
 which I now entreat you to accept. 
 
 “ I have thanks likewise to return for the addition of your important 
 suffrage to my argument on the American question. To have gained 
 such a mind as yours may justly confirm me in my own opinion. What 
 effect my paper has had upon the public I know not; but I have no 
 reason to be discouraged. The lecturer was surely in the right, who, 
 though he saw the audience slinking away, refused to quit the chair 
 while Plato staid. 
 
 “ I am, Reverend Sir, 
 
 u Your most humble servant, 
 
 “ Sam. Johnson.” 
 
 I have already mentioned his exactness in redeeming time. This 
 must appear to every reader of reflection, from the many and various 
 duties of his eminent situation, which he punctually fulfilled. But still 
 I believe it hardly possible for those who were not intimate with him to 
 have a just idea of his faithfulness in this respect. In many things he 
 was gentle and easy to be entreated : In this point decisive and inexo¬ 
 rable. One day his chaise was delayed beyond the appointed time. 
 He had put up his papers, and left his apartment. While waiting at the 
 door he was heard to say, by one that stood near him, “ I have lost ten 
 minutes for ever!”—Speaking at another time with a person who said, 
 “ You need not be in a hurry, sir,”—Mr. Wesley replied, “ A hurry! 
 No ; I have no time to be in a hurry.”—He had no time to mend any 
 thing that he either wrote or did. He therefore always did every thing, 
 not only with quietness, but with what might be thought slowness. As 
 a writer especially he was the slowest I ever saw. 
 
 Besides his Journal, in which he recorded the daily events of his life, 
 he kept a diary, in which he exactly noted the employment of every hour. 
 He wrote this in short-hand. His hour of rising, his preaching, what 
 he read or wrote till breakfast, and the after duties of the day, were faith¬ 
 fully recorded. He carried a book of this kind continually with him, in 
 the first page of which he always wrote this concise determination, 
 
 “ I resolve, Deo juvante,* 
 
 “1. To devote an hour, morning and evening: no pretence or excuse 
 whatsoever. | 
 
 “ 2. To converse, Kara ©sov ;J no lightness ; no £uTpa9rsXja.”§ 
 
 He was equally faithful in respect to the worldly goods, with which the 
 Great Proprietor of heaven and earth had entrusted him. He strictly 
 followed the rules he laid down for others. He gained all he could (viz., 
 by writing,) without hurting his soul, his body , or his neighbour. He 
 saved all he could, cutting off every needless expense, and wasting 
 nothing. And he gave all he could : he rendered unto God the things 
 which were God’s. He faithfully dispensed all he could thus gain and 
 save, being ‘ merciful after his power, willing to communicate, glad to 
 distribute, laying up for himself a good foundation against the time to 
 come, that he might lay hold on eternal life .’ 
 
 In this point, even those who have seemed desirous to find fault have 
 been constrained to do him justice, “ Perhaps,” says Mr. Hampson, 
 
 * With the help of God. f These hours were for private prayer. 
 
 I According to God : setting God before his eyes. 6 Jesting. 
 
THE REV. JOHN WESLEY. 
 
 255 
 
 “ the most charitable man in England was Mr. Wesley. His liberality 
 to the poor knew no bounds. He gave away, not merely a certain part 
 of his income, but all he had. His own necessities provided for, he 
 devoted all the rest to the necessities of others. He engaged in this 
 good work at an early period. When he had thirty pounds a year, he 
 lived on twenty-eight, and gave away forty shillings. The next year 
 receiving sixty pounds, he still lived on twenty-eight, and gave away two- 
 and-thirty. The third year he received ninety pounds, and gave away 
 sixty-two. The next year he received a hundred and twenty pounds. 
 Still he lived on twenty-eight, and gave to the poor ninety-two. In this 
 ratio he proceeded during the rest of his life ; and we are persuaded that, 
 upon a moderate calculation, he gave away in fifty years, upwards of 
 thirty thousand pounds.” His accounts lie before me, and his expenses 
 are noted with the greatest exactness. Every penny is recorded ; and 
 I am persuaded Mr. Hampson might have increased the supposed sum 
 to several thousands more. In the last year of his life, he wrote in his 
 diary, “ I shall keep no more accounts. It must suffice, that I give to 
 God all I can, that is, all I have.” 
 
 In mercy to the bodies of men, his friend Mr. Howard was the only 
 person I ever knew who could be compared to him. The extensive 
 work of love in which they were both engaged, made it almost impos¬ 
 sible for them to converse together in this world. But they have eter¬ 
 nity to live together. They are now in that world, where ‘ the inhabit¬ 
 ants shall no more say , I am sick and thousands who have blessed them 
 upon earth, have welcomed them into ‘ those everlasting habitations 
 
 A letter from Alexander Knox, Esq., of Londonderry, (now of Dub¬ 
 lin,) contains a pleasing anecdote of that great and good man, Mr. How¬ 
 ard. As it also respects Mr. Wesley, I shall make no apology for giving 
 it to iny readers. “ Mr. Howard,” observes my correspondent, “ in the 
 course of his tour through Ireland in the year 1787, spent a few days in 
 Londonderry. I earnestly wished to see him ; but bad health confined 
 me to the house, and I thought I could not be gratified. Such were my 
 thoughts when I was told, a gentleman had called to see me. It was Mr. 
 Howard ! I was most delightfully surprised. I acknowledge it as one 
 of the happiest moments of my life. He came to see me because he 
 understood I was Mr. Wesley’s friend. He began immediately to speak 
 of him. He told me he had seen him shortly before in Dublin ; that he 
 had spent some hours with him, and was greatly edified by his conver¬ 
 sation. ‘I was,’ said he, ‘encouraged by him to go on vigorously with 
 my own designs. I saw in him, how much a single man might achieve 
 by zeal and perseverance. And I thought, why may not I do as much 
 in my way as Mr. Wesley has done in his, if I am only as assiduous and 
 persevering 1 And I determined I would pursue my work with more ala¬ 
 crity than ever.’ I cannot quit this subject,” continues Mr. Knox, “ with¬ 
 out observing, that excepting Mr. Wesley, no man ever gave me a more 
 perfect idea of angelic goodness than Mr. Howard. His whole conver¬ 
 sation exhibited a most interesting tissue of exalted piety, meek simpli¬ 
 city, and glowing charity. His striking adieu I never shall forget. ‘ Fare¬ 
 well, Sir,’ said he ; ‘ when we meet again, may it be in heaven, or far¬ 
 ther on our way to it!’ Precious man ! May your prayer be answered! 
 Cum tua sit anima mea 
 
 * May my soul be with thine ' 
 
256 
 
 THE LIFE OF 
 
 In the beginning of the year 1789, Mr. Howard called at Mr. Wes¬ 
 ley’s house in the City-road, London, in order to take his leave of him, 
 as he was again flying to the continent at the call of mercy. He carried 
 his last quarto upon the jails under his arm, in order to present it to his 
 friend; but Mr. Wesley was on his way to Ireland. He favoured us 
 with his company for upwards of an hour. He delightfully called to mind 
 the former days, when he had first heard Mr. Wesley at his seat in 
 Bedfordshire, and well recollected the discourse which made the first 
 deep impression on his mind. The text was Eccles. ix, 10 : ‘ What¬ 
 soever thy hand findeth to do, do it with thy might; for there is no work, 
 nor device, nor knowledge, nor wisdom , in the grave whither thou goest .* 
 “ I have,” said he, “ but one thing to do, and I strive to do it with my 
 might. The Lord has taken away whatsoever might be an incumbrance. 
 All places are alike to me, for I find misery in all. He gives me conti¬ 
 nual health. I have no need to be careful for any thing. I eat no animal 
 food, and can have all I want in the most inconvenient situation. Pre¬ 
 sent my respects and love to Mr. Wesley. Tell him, I hoped to have 
 seen him once more. Perhaps we may meet again in this world; but 
 if not, we shall meet, I trust, in a better.” We hung upon his lips, de¬ 
 lighted. Such a picture of love, simplicity, and cheerfulness, we have 
 seldom seen. Taking his leave, he observed, “ I have gained, I think, 
 a little knowledge concerning the plague. I shall, therefore, after visit¬ 
 ing the Russian camp, pass into the Turkish, and from thence by Con¬ 
 stantinople to Egypt.” So he purposed, his heart being enlarge^ with 
 the love of God and man. But while this angel of mercy was minister¬ 
 ing to the sons of war, in the hospital of the Russian camp, God said, 
 t It is enough; come up hither. Enter thou into the joy of thy Lord ! } 
 
 Mr. Wesley’s charitable donations were often misrepresented. Envy 
 will never want a pretext to put the worst construction on the best and 
 most generous actions. Many years ago, Erasmus, Bishop of Crete, 
 visited London. It has been said, that his episcopal character was au¬ 
 thenticated by a letter from the patriarch of Smyrna; who added, that 
 the Turks had driven him from his see for baptizing a Mussulman into 
 the faith of Christ. That the known liberality of Mr. Wesley should 
 induce him to be kind to such a stranger in distress, is not to be won¬ 
 dered at; but the report, circulated in some periodical publications of that 
 time, that Mr. Charles Wesley had offered him forty guineas to conse¬ 
 crate his brother a Bishop, is totally without foundation : It has not even 
 the shadow of probability to give it credit. ‘ Having begun in the Spi¬ 
 rit, he would not thus be made perfect by the flesh ;’ nor would Mr, 
 Charles Wesley’s principles admit of his desiring such a consecration, 
 nor of his making such an offer. Three local preachers were ordained 
 by the Bishop ; but Mr. C. Wesley would not act with them. The ve¬ 
 nerable Sampson Staniforth, whose eventful life has been published, was 
 one of these ; but he consented not to act upon his orders, rather than 
 leave the connexion. He died in the triumph of faith, honoured and 
 beloved by his brethren. 
 
 As Mr. Wesley sincerely offered up that excellent prayer in the Church 
 service, “For all sorts and conditions of men,” so he strove in every 
 possible way for its fulfilment. Among the great number of pamphlets 
 which he wrote, there was a notable one, entitled “ Thoughts on Sla¬ 
 very.” He was one of the earliest writers on this subject, which has 
 
THE REV. JOHN WESLEY, 
 
 257 
 
 since undergone so complete an investigation. He has treated it in a 
 moral and religious view. It is written with great strength and feeling* 
 and had a powerful influence, especially in America. The noble exam- 
 pies of so many persons in those states in emancipating their slaves and 
 the regulations made by the government there to meliorate their condi¬ 
 tion, it is supposed was chiefly caused by that publication. The last 
 letter which he ever wrote, (five days before his death,) was to a highly 
 honoured friend, then engaged in bringing about the abolition of that 
 execrable trade, since so happily effected. What a fit close to such a life 
 spent in ‘ preaching deliverance to the captives , and the opening of the 
 prison doors to those who ivere bound!’ I am happy in being able at 
 length, after so many years, to give it publicity, in a day when the Lord 
 seems to have ‘ risen out oj his placed in behalf of these outcasts of men. 
 
 “ London , February 26, 1791. 
 
 u Dear Sir, —Unless the Divine Power has raised you up to be as 
 Athanasius contra mundurn ,* I see not how you can go through your 
 glorious enterprise, in opposing that execrable villany, which is the scan¬ 
 dal of religion, of England, and of human nature. Unless God has raised 
 you up for this very thing, you will be worn out by the opposition of men 
 and devils. But ‘ if God be for you , who can be against you V Are all 
 of them together stronger than God ? 0 ! ‘ be not weary in well doing .* 
 Go on in the name of God, and in the power of his might! till even 
 American slavery (the vilest that ever saw the sun) shall vanish away 
 before it. 
 
 “ Reading this morning a tract, wrote by a poor African, I was par¬ 
 ticularly struck by that circumstance,—that a man who has a black skin* 
 being wronged or outraged by a white man, can have no redress ; it 
 being a law, in all our colonies, that the oath of a black against a white 
 goes for nothing. What villany is this ! 
 
 “ That He who has guided you from your youth up, may continue to 
 strengthen you in this, and all things, is the prayer of, 
 
 “ Dear Sir, 
 
 “ Your affectionate Servant, 
 
 “ John Wesley.” 
 
 But to return. I have observed, that it was not easy to do justice to 
 Mr. Wesley, as a writer, without considering the deep motive from 
 which he acted in this and all things, viz. a single desire to please God. 
 I am ready to make the same observation respecting him as a preacher. 
 It appears from some discourses which he delivered before he went to 
 Georgia, that he had ceased even then to be conformed to this world in 
 that character also. We find nothing of what St. Paul calls the ‘ deceit¬ 
 ful words of man’s wisdom’ in them : nothing of that artificial eloquence, 
 so much admired by those who have formed their taste only by heathen 
 masters. It was said of some of the fathers in the Christian Church, 
 (who had been philosophers, the literati of that day,) that they came 
 into Canaan laden with Egyptian gold. They did so; and in a little 
 time they persuaded the simple-hearted to prize it more than the gold of 
 the sanctuary. They were indeed the first grand corrupters of the Gos¬ 
 pel of Christ. How very soon, like the philosophical divines of the 
 present day, diq they ‘ intrude into those things which they had not seenS 
 * Athanasius against the world. 
 
258 
 
 THE LIFE OF 
 
 and which only God can reveal, 4 vainly puffed up in their fleshly mindS 
 Mr. Wesley renounced this vain deceit, and betook himself, even thus 
 early, to 4 the sure word of prophecy ' But especially after the full light 
 of the Gospel shone upon his heart, he was steadfast and immoveable 
 therein, speaking in every respect as the oracles of God ; holding forth 
 4 the promise of the Father ,’ the justifying and sanctifying influences of 
 the Holy Ghost, to all who repent and believe the Gospel. Speaking 
 of some in that day who were still fond of philosophising, and of rheto¬ 
 rical display, he observes, 44 My soul is sick of this sublime divinity. 
 Let mine be that of a little child; and let the deepest words I use to 
 express it, be those I find in the oracles of God.” 
 
 The sacrifice made by Mr. Wesley is perhaps too generally over¬ 
 looked. Men can see and acknowledge the sacrifice of his country, 
 friends, and of all those gratifications for which so many pine. But to 
 become a fool for Christ’s sake !——to persevere to the end of his life in 
 this 4 foolishness of preaching !' —to know nothing in this respect also, 
 but 4 Jesus Christ and him crucified!' —this was a sacrifice indeed, 
 especially in a man of whom it might be said, that he also 
 “ Had made the whole internal world his own.” 
 
 John Nichols, Esq., the venerable proprietor of the Gentleman’s Ma¬ 
 gazine, has well elucidated this part of Mr. Wesley’s character 
 44 This extraordinary man, though he was endowed with eminent talents, 
 was more distinguished by their use than even by their possession. 
 Though his taste was classic, and his manners elegant, he sacrificed 
 that society in which he was peculiarly calculated to shine; gave up 
 those preferments which his abilities might have obtained; and devoted 
 a long life in practising and enforcing common duties. Instead of being 
 e an ornament to literature,’ he was a blessing to his fellow creatures; 
 instead of being 4 the genius of the age,’ he was the servant of God!”— 
 Literary Anecdotes , vol. v, p. 247. Edit. 1812. 
 
 A view of these excellencies, added to many others which he pos¬ 
 sessed, drew forth the following beautiful effusion from the elegant and 
 pious Cowper: 
 
 “ O! I have seen, (nor hope, perhaps, in vain, 
 
 Ere life go down, to see such sights again,) 
 
 A veteran warrior in the Christian field, 
 
 Who never saw the sword he could not wield. 
 
 Grave without dulness; learned without pride; 
 
 Exact, yet not precise; though meek, keen-eyed. 
 
 A man that could have foil’d at their own play, 
 
 A dozen would-be’s of the modern day. 
 
 Who, when occasion justified its use, 
 
 Had wit as bright as ready to produce : 
 
 Could fetch from records of an earlier age, 
 
 Or from philosophy’s enlighten’d page, 
 
 His rich materials, and regale your ear, 
 
 With strains it was a privilege to hear. 
 
 Yet, above all, his luxury supreme, 
 
 And his chief glory, was the Gospel theme: 
 
 There he was copious as old Greece or Rome, 
 
 His happy eloquence seem’d there at home. 
 
 Ambitious not to shine or to excel, 
 
 But to treat justly what he loved so well!” 
 
 Happy eloquence indeed! For though 4 the wisdom of the world , 
 which is foolishness with God ,’ was excluded both from his creed and 
 from his sermons; yet how richly was his mind stored with Gospel 
 
THE REV. JQHN WESLEY. 
 
 259 
 
 truth! How strong, how full, how perspicuous was his elocution! I 
 cannot call to mind those happy times, when I sat at his feet, and heard 
 him hold forth the word of life, without recollecting that beautiful passage 
 in Homer: 
 
 ’AAA’ ore bnpvdus kcu prjSea raaiv v<paivov , 
 
 ’H rot ptv McrcAaos eiriTpo%a8r)v ayopeve , 
 
 Tlavpa ptv, aXXa paXa Xiye wj, £rret « ■noXvyxQos, 
 
 Ov5 ’ a(f)apapTO£iTr]i. 
 
 “ When Atreus’ son harangued the list’ning train, 
 
 Just was his sense, arid his expression plain; 
 
 His words succinct, vet full, without a fault; 
 
 He spoke no more than just the thing he ought.” Pope. 
 
 Even when fatigue of body, or peculiar exercises of mind, caused him 
 to fall short of his usual excellence, yet the remark of Dr. Beattie, of 
 Aberdeen, who had heard him at one of those seasons, was generally 
 verified, 4< It was not a masterly sermon, yet none but a master could 
 have preached it.”—At this moment I well remember my first thought, 
 after hearing him preach nearly fifty years ago : “ Spiritual things are 
 natural things to this man !” 
 
 To detract from this manifold excellence, much has been said con¬ 
 cerning his ambition and love of power. This is usual among men : If 
 they can find nothing to blame in the conduct, it seems a relief to judge 
 the spirit. It would, therefore, be strange, if he had escaped a charge 
 of this kind. “ You take too much upon you,” is a censure of an ancient 
 date ; and to which all who have truly served Christ have been obliged 
 to submit. Whether he really loved power, is only known to the Searcher 
 of hearts, and will appear in that day when ‘ God shall judge the secrets 
 of men.’ It is certain he always denied it, and that in the most solemn 
 manner.* Answering for himself, when thus accused several years ago, 
 he observes, “ When those persons, who afterwards composed the 
 society, first put themselves under my care, the desire was on their part, 
 not mine. My desire was to live and die in retirement. But I did not 
 see that I could refuse them my help and be guiltless before God.— 
 What then is my power? It is a power of admitting into and excluding 
 from, the societies under my care : Of choosing and removing leaders 
 and stewards ; of receiving, or not receiving, helpers ; and of appoint¬ 
 ing them when, where, and how to help me. And as it was merely in 
 obedience to the providence of God, and for the good of the people, 
 that I at first accepted this power, which I never sought, nay, a hundred 
 times laboured to throw off; so it is on the same considerations, not 
 for profit, honour, or pleasure, that I use it at this day. 
 
 “ But several gentlemen are offended at my having so much power. 
 My answer to them is this ; I did not seek any part of this power : It 
 came upon me unawares. But when it was come, not daring to bury 
 that talent, I used it to the best of my judgment. Yet I was never 
 fond of it. 1 always did, and do how bear it as my burden : The bur¬ 
 den which God lays upon me ; and therefore I dare not yet lay it down.” 
 
 It has been my aim in stating the particulars of his life, that th6 reader 
 might himself form a judgment of Mr. Wesley’s character. And I believe, 
 upon a review of those particulars, the candid will be ready to allow, that 
 
 * With that ambition mentioned by St. F’aul, (an ambition only known to faith,) he was 
 largely filled.—2 Cor. v, 9: ‘ Wherefore we labour —(<I uXortpovneOa.) We are ambitious 
 that, whether present or absent , vie may be accepted of Him' 
 
' 2.60 
 
 THE LIFE OF 
 
 whatever degree of power he enjoyed, he received it in the order of God, 
 and consequently it was his bounden duty to be faithful to it; which he 
 could not have been if he had laid it down without a manifest providence 
 calling him so to do. An attentive reader cannot but see, that from the 
 time he truly turned to God, he took, according to Christ’s direction, 
 4 the lowest seat .’ To escape from these 4 worldly lusts,’ in every sense 
 of the expression, he would fain have buried himself in the uncultivated 
 wilds of America, among those who roam 
 
 “ In quest of prey, and live upon their bow,” 
 
 happy in the idea of leaving all the world, to be an unknown, unhonoured 
 instrument in the hand of God, in 4 giving to his Son the heathen for his 
 inheritance.' 1 Disappointed in this, he hastened to bury himself in his 
 loved retirement at Oxford. Just then, He, upon whose shoulders is 
 the government, said, “ Come up higher! Give this man place!” Thus 
 was the Scripture fulfilled. ‘ He humbled himself before God,’ and was 
 4 exalted in due time.’ 
 
 And he was faithful to that which God conferred upon him. He used 
 it according to his holy word. I believe even those who have pined at 
 his pre-eminence, have never charged him with seeking his own ease or 
 advantage thereby ; and no principle was ever sacrificed to it. To the 
 end of his life he 4 endured, hardness as a good soldier of Jesus Christ 
 and could say to the most active, 44 Come on ! follow me !” And with 
 respect to the discipline which he introduced, this too he laboured to 
 form, not according to his own will, ease, or advantage, but according to 
 the Bible, and to the purest ages of the Christian church. He considered 
 it with all the attention of which he was master; he took counsel with 
 those who laboured with him, and with the most pious of his friends ; 
 and when, after several ) ears’ trial, he was convinced by the blessed 
 effects which followed that he was not mistaken, he would not suffer a 
 stone of the building to be removed by those who did not love such 
 strictness.* When they attempted it they found him watchful, and not 
 to be taken by surprise ; and their force availed as little as their wisdom. 
 As his temper was naturally impetuous, and as he was a stranger to dis¬ 
 simulation, I am not sure that he did not upon some of those occasions, 
 speak with a degree of warmth which cannot be wholly defended. But 
 it was gone in a moment. It might be said of him also, 
 
 “ He carried anger, as the flint bears fire ;* 
 
 Which, much enforced, shows a hasty spark, 
 
 And straight is cold again.” 
 
 And no man was ever more sensible of those improprieties than he was, 
 or more ready to acknowledge them. There have been instances of 
 this, when he has asked the offended person forgiveness in such a 
 genuine spirit of humility, as much affected all who were present. 
 
 Perhaps there never was a man more free from jealousy or suspicion 
 than Mr. Wesley. As he used no guile himself, he never suspected it 
 in others. It was not easy to convince him that any one had intention¬ 
 ally deceived him; and when convinced by facts, he would allow no 
 
 * There have been several attempts since Mr. Wesley’s death, to secularize this great 
 work, and to give it a retrogade and earthly direction : at one time, by the influence of 
 wealth ; at another, by popular suffrage. We have seen Dr. Whitehead occasionally using 
 both these principles; and other men have arisen , speaking such perverse things. But 
 their work has been made manifest, as being of man; while the real work divine has held 
 on its way, and become more pure by these siftings. 
 
THE REV. JOHN WESLEV. 
 
 261 
 
 more than that it was so in that single instance. He firmly held the loving, 
 noble logic of the Gospel, as well as that of the schools, and knew, that 
 to argue thus from a particular, to a general, was a fallacy which Christ 
 would not hold guiltless. One happy consequence of this (among ten 
 thousand) was, that his numerous friends rested secure of his love, and 
 knew that they had only to pursue the path of uprightness to possess it 
 to the end undiminished. 
 
 To the charge of ambition and love of power is added, chiefly by Mr. 
 Southey, that of a “voracious credulity.” I doubt if these are ever found 
 united in the same character, except, perhaps, in some cases of extreme 
 weakness of intellect. An ambitious man is suspicious, not credulous. 
 He is striving to impose upon mankind, and consequently he is careful 
 that they should not impose upon him. Concerning the sobriety of Mr. 
 Wesley’s mind, and his caution respecting vulgar errors and popular 
 notions, it may be thought enough has been said; but his firm, and what 
 skeptics would call, his obstinate belief of, and submission to, everything 
 contained in the Holy Scriptures, having exposed him to this attack, it 
 may be needful to give it a more full consideration. To set the question 
 at rest concerning apparitions, witchcraft, possessions, and Mr. Wesley’s 
 f credulity’ respecting such things, I need only present to the reader what 
 Mr. Watson has said on the subject, in reply to Mr. Southey: 
 
 “ On the general question of supernatural appearances, it may be 
 remarked, that Mr. Wesley might at least plead authorities for his faith as 
 high, as numerous, and as learned, as any of our modern skeptics for 
 their doubts. It is in modern times only that this species of infidelity 
 has appeared, with the exception of the sophists of the atheistical sects 
 in Greece and Rome, and the Sadducees among the Jews. The unbe¬ 
 lief so common in the present day among free-thinkers and half-thinkers 
 on such subjects, places itself therefore, with only these exceptions, in 
 opposition to the belief of the learned and unlearned of every age and of 
 every nation, polished, semi-civilized, and savage, in every quarter of 
 the globe. It does more ; it places itself in opposition to the Scriptures, 
 from which all the criticism, bold, subtle, profane, or absurd, which has 
 been resorted to, can never expunge either apparitions, possessions, or 
 witchcraft.* It opposes itself to testimony, which, if feeble and unsa¬ 
 tisfactory in many instances, is such in others, that no man, in any other 
 case, would refuse assent to it; or, so refusing, he would make himself 
 the object of a just ridicule. That there have been many impostures, is 
 
 * Dr. Anthony Horneck has well observed, “ If some few melancholy monks or old 
 women had seen such ghosts and apparitions, we might then suspect that what they pre¬ 
 tended to have seen might be nothing but the effect of a disordered imagination ; but when 
 the whole world, as it were, and men of all religions, men of all ages too, have been forced 
 by strong evidences, to acknowledge the truth of such occurrences, I know not what strength 
 there can be in the argument drawn from the consent of nations, m things of a sublimer 
 nature, if here it be of no efficacy. Men that have attempted to evade the places of Scrip¬ 
 ture, which speak of ghosts and witches, we sec, how they are forced to turn and wind the 
 texts, and make, in a manner, noses of wax of them, and rather squeeze than gather the 
 sense, as if the holy writers had spoke like sophisters, and not like men who made it their 
 business to condescend to the capacity of the common people. Let a man put no force at 
 all on those passages of Holy Writ, and then try what sense they are like to yield. It is 
 strange to see, how some men have endeavoured to elude the story of the witch of Endor; 
 and, as far as I can judge, play more hocuspocus tricks in the explication of that passage, 
 than the witch herself did in raising the deceased Samuel. To those straits is falsehood 
 driven, while truth loves plain and undisguised expressions, and error will seek out holes 
 and labyrinths to hide itself, while truth plays above-board, and scorns the subterfuges of 
 the skeptic interpreter.” 
 
 VOL. II 
 
 34 
 
iLH E LttE QF 
 
 262 
 
 allowed ; that many have been deceived, is certain ; and that all sucli 
 accounts should be subjected to rigorous scrutiny, before they can have 
 any title to command our belief, ought to be insisted upon ; but even 
 imposture and error pre-suppose a previous opinion in favour of what is 
 pretended or mistaken ; and if but one account in twenty, or a hundred, 
 stands upon credible evidence, and is corroborated by circumstances in 
 which, from their nature, there could be no mistake, that is sufficient to 
 disturb the quiet, and confound the systems, of the whole body of infi¬ 
 dels.* Every age has its dangers. In former times the danger lay in 
 believing too much ; in our own, the propensity is to believe too little, j* 
 The only ground which a Christian can safely take on these questions 
 is, that the a priori arguments of philosophic unbelievers, as to the ‘ ab¬ 
 surdity’ and ‘ impossibility’ of these things, go for nothing, since the 
 Scriptures have settled the fact that they have occurred, and have afforded 
 not the least intimation that they should at any time cease to occur. 
 Such supernatural visitations are, therefore, possible; and, when they 
 are reported, ought to be carefully examined, and neither too hastily ad¬ 
 mitted, nor too promptly rejected. An acute and excellent philosopher 
 of modern times has come to the same conclusion: * Although As»<r»(5a<- 
 
 * “ And for as much as such coarse-grained philosophers as those Hobbians and Spino- 
 sians, and the rest of the rabble, slight religion and the Scriptures, because there is such 
 express mention of spirits and angels in them, things that their dull souls are so inclinable 
 to conceit to be impossible; I look upon it as a special piece of providence, that there are 
 ever and anon such_ fresh examples of apparitions as may rub up and awaken their be¬ 
 numbed and lethargic minds, into a suspicion at least, if not assurance, that there are other 
 intelligent beings besides those that are clad in heavy earth or clay; in this, 1 say, methinks 
 the Divine Providence does plainly outwit the powers of the dark kingdom.”— Dr. Henry 
 More. 
 
 f “ There are times in which men believe every thing; in this wherein we now are, they 
 believe nothing; I think there is a mean to be chosen, we may not believe every thing, but 
 surely something ought to be believed. For this spirit of incredulity, and this character of 
 a brave spirit, is good for nothing, and I have not as yet discovered the use thereof. ’T is 
 true, credulity hath destroyed religion, and introduced a thousand superstitions. P or which 
 reason I am content, that men stand upon their guard when any thing is debated and reported 
 concerning wonderful and pious histories. The generality of those which are called honest 
 men, are come so far from thence, that they have cast themselves on the other extreme, and 
 believe nothing. Nevertheless whither goes this, and what will be the issue of it ? ’T is to 
 deny providence, ’t is to make ourselves believe, God does not intermeddle in the affairs 
 below, and to ruin all the principles of human faith, and by consequence to cast ourselves 
 on a perfect skepticism, which is peradventure a disposition of mind the most dangerous to 
 religion of any in the world. By doubtingall matters of fact which have any appearance 
 of extraordinary, they tell us they have no intention to extend it any farther than the his¬ 
 tory of the world. But we don’t perceive, that we insensibly entertain a habit of doubting, 
 which extends itself to every thing. There is a God ; we all consent thereto. There is a 
 providence ; we all profess and avow it. Nothing comes to pass without him. Is it possible, 
 that God should so hide himself behind his creatures, and under the veil of second causes, 
 that he should never at any time, though never so little, draw aside the curtain ? If we have 
 taken the resolution to deny the truth of all extraordinary matters of fact, what shall we do 
 with history, both sacred and profane? He must have a hardness and an impudence that I 
 understand not, that can put all historians in one rank, and range them all together as forgers 
 of lies. I admire the argument of those writers, which lived two or three thousand years from 
 one another, who nevertheless have all conspired to deceive us, according to our modems, 
 and there is neither sorcerers, nor magicians, nor possessions, nor apparitions of demons, 
 nor any thing like it! ’T is much that these gentlemen have not pushed on their confidence, 
 even to deny the truth of matters of fact contained in the Scriptures, which would be very 
 convenient for them. In the times that the sacred writers writ their books, there were all 
 these things; and where do we find that they ought to cease, and that a time was to come 
 in which devils should no more deceive men, and in which the heaven should speak no 
 more in prodigies? Because historians have not been infallible, must we believe that they 
 have been all liars, and in all things?—Let us conclude, therefore, that the credulity of our 
 ancestors hath caused many mischievous tales to be received as faithful histories ; but also 
 that it hath been the cause, that very faithful histories do at this day pass for false tales.” 
 
 Jvriai's Pastoral Letters, 
 
THE REV. JOHN WESLEY. 
 
 263 
 
 p-ovice, or a fear of spirits, hath been abused by vain or weak people, and 
 carried to extremes perhaps by crafty and designing men, the most rigo¬ 
 rous philosophy will not justify its being entirely‘rejected. That subor¬ 
 dinate beings are never permitted or commissioned to be the ministers 
 of the will of God, is a hard point to be proved.’* 
 
 44 Mr. Wesley’s belief in these visitations is, therefore, generally con¬ 
 sidered no proof of a peculiar credulousness of mind. On this he thought 
 with all, except the ancient Atheists and Sadducees, modern infidels, 
 and a few others, who, whilst in this point they agree with infidels, most 
 inconsistently profess faith in the revelations of the Scriptures. Mr. 
 Southey himself cannot attack Mr. Wesley on the general principle, 
 since he gives credit to the account of the disturbances at Epworth, as 
 preternaturally produced, and thinks that some dreams are the results of 
 more than natural agency. 
 
 “ How then does the author prove the 4 voracity and extravagance’ of 
 Mr. Wesley’s credulity ? Mr. Southey believes in one ghost story; Mr. 
 Wesley might believe in twenty or a hundred. Mr. Southey believes 
 in a few preternatural dreams, say some four or five ; Mr. Wesley may 
 have believed in twice that number. This, however, proves nothing ; 
 for credulity is not to be measured by the number of statements which a 
 person believes, but by the evidence on which he believes them. To 
 have made out his case, Mr. Southey should have* shown, that the sto¬ 
 ries which he presumes Mr. Wesley to have credited, stood on insuffi¬ 
 cient testimony. He has not touched this point; but he deems them 
 4 silly and monstrous;’ that is, he judges of them a priori, and thus 
 reaches his conclusion. He did not, however, reflect, that his own 
 faith in ghosts and dreams, as far as it goes, will be deemed as silly and 
 monstrous by all his brother philosophers, as the faith which goes beyond 
 it. Their reasoning concludes as fully against what he credits, as against 
 what Mr. Wesley credited ; and, on the same ground, a mere opinion of 
 what is reasonable and fitting, they have the right to turn his censures 
 against himself, and to conclude his credulity 4 voracious,’ and his mind 
 disposed to superstition. As to the accounts of apparitions inserted by 
 Mr. Wesley in his Magazine, Mr. Southey thinks that he had no motive 
 to believe and insert them, except the mere pleasure of believing. I can 
 furnish him with several other motives which, I doubt not, influenced 
 their publication. The first was to collect remarkable accounts of such 
 facts, and to offer them to the judgment of the world. It is assumed by 
 Mr. Southey, that Mr. Wesley believed every account he published. 
 This is not true. He frequently remarks, that he gives no opinion, or 
 that 4 he knows not what to make of the account,’ or that 4 he leaves 
 every one to form his own judgment of it.’ He met with those relations 
 in reading, or from persons deemed by him credible, and he put them on 
 record as facts reported to have happened. Now, as to an unbeliever, 
 
 I know not what sound objection he can make to that being recorded 
 which has commanded the faith of others. As a part of the history of 
 human opinions, such accounts are curious, and have their use. But if 
 Mr. Wesley’s readers were believers in such prodigies, it was surely not 
 uninteresting to them to know what had been related. It neither followed 
 that the editor of the work believed every account, nor that his readers 
 
 * Mr. Andrew Baxter’s Essay on the Philosophy of Dreaming, in the “ Inquiry into tfie 
 Mature of the Human Sout 
 
THE LIFE OF 
 
 i2$4 
 
 should consider it true because it was printed. It was for them to judge 
 of the evidence on which the relation stood. I should make a very large 
 deduction from the stories of this kind which might be brought together; 
 but I should feel much obliged to any one to form such a collection, 
 that I might be able to judge of them for myself. Many of these ac¬ 
 counts, however, Mr. Wesley did credit, because he thought that they 
 stood on credible testimony; and he published them for that very purpose, 
 for which he believed they were permitted to occur,—to confirm the faith 
 of men in an invisible state, and the immortality of the soul. These then 
 were Mr. Wesley’s motives for inserting such accounts in his Maga¬ 
 zine ; and to the censure which Mr. Southey has passed upon him on 
 this account, I shall oppose at least the equally weighty authority of the 
 learned Dr. Henry More, in his letter to Glanville, the author of Saddu- 
 cismus Triumphatus .* ‘ Wherefore, let the small philosophic Sir Top- 
 lings of the present age deride as much as they will, those that lay out 
 their pains in committing to writing certain well-attested stories of appa¬ 
 ritions, do real service to true religion and sound philosophy, and the 
 most effectual and accommodate to the confounding of infidelity and 
 atheism, even in the judgment of Atheists themselves, who are as much 
 afraid of the truth of these stories as an ape is of a whip, and therefore 
 force themselves with might and main to disbelieve them, by reason of 
 the dreadful consequence of them as to themselves.’ It is sensibly ob¬ 
 served by Jortin, in his remarks on the diabolical possessions in the age 
 of our Lord, that ‘ one reason for which Divine Providence should suffer 
 evil spirits to exert their malignant powers at that time, might be to give 
 a check to Sadducism among the Jews, and Atheism among the Gen¬ 
 tiles ; and to remove in some measure these two great impediments to 
 the reception of the Gospel.’ For moral uses, supernatural visitations 
 have doubtless been allowed in subsequent ages ; and he who believes 
 in them, only spreads their moral the farther by giving them publicity. 
 Before such a person can be fairly censured, the ground of his faith 
 ought to be disproved, for he only acts consistently. This task would, 
 however, prove one of the most difficult which Mr. Southey has yet 
 undertaken.” 
 
 The following portrait of Mr. Wesley appeared soon after his death, 
 in a very respectable publication. It rather savours of the ‘ praise that 
 is of men ;’ yet as I believe it does not in fact exceed the truth, I shall 
 insert it: 
 
 “ His indefatigable zeal in the discharge of his duty has been long 
 witnessed by the world ; but as mankind are not always inclined to put 
 a generous construction on the exertion of singular talents,| his motives 
 were imputed to the love of popularity, ambition, and lucre. It now 
 appears that he was actuated by a disinterested regard to the immortal 
 interest of mankind. He laboured, and studied, and preached, and 
 wrote, to propagate what he believed to be the Gospel of Christ. The 
 intervals of these engagements were employed in governing and regula¬ 
 ting the concerns of his numerous societies ; assisting the necessities, 
 solving the difficulties, and soothing the afflictions of his hearers. He 
 observed so rigid a temperance, and allowed himself so little repose, that 
 
 * Sadducism Triumphed over. 
 
 f How much his talents would have availed without faith, we have seen in the first 
 volume of this work. 
 
THE REV. JOHN WESLEY. 
 
 265 
 
 lie seemed to be above the infirmities of nature, and to act independent 
 of the earthly tenement he occupied. The recital of the occurrences of 
 every day of his life would be the greatest encomium. 
 
 “ Had he loved wealth, he might have accumulated without bounds. 
 Had he been fond of power, his influence would have been worth court¬ 
 ing by any party. I do not say he was without ambition ;* he had that 
 which Christianity need not blush at, and which virtue is proud to con¬ 
 fess. I do not mean that which is gratified by splendour and large 
 possessions; but that which commands the hearts and affections, the 
 homage and gratitude, of thousands. For him they felt sentiments of 
 veneration, only inferior to those which they paid to heaven . to him they 
 looked as their father, their benefactor, their guide to glory and immor¬ 
 tality : for him they fell prostrate before God, with prayers and tears, to 
 spare his doom, and prolong his stay. Such a recompense as this is 
 sufficient to repay the toils of the longest life. Short of this, greatness 
 is contemptible impotence. Before this, lofty prelates bow, and princes 
 hide their diminished heads. 
 
 “ His zeal was not a transient blaze, but a steady and constant flame. 
 The ardour of his spirit was neither damped by difficulty, nor subdued 
 by age. This was ascribed by himself to the power of Divine grace ; 
 by the world, to enthusiasm. Be it what it will, it is what philosophers 
 must envy, and infidels respect: It is that which gives energy to the 
 soul, and without which there can be no greatness or heroism. 
 
 “ Why should we condemn that in religion which we applaud in every 
 other profession and pursuit 1 He had a vigour and elevation of mind, 
 which nothing but the belief of the Divine favour and presence could 
 inspire. This threw a lustre around his infirmities, changed his bed of 
 sickness into a triumphal car, and made his exit resemble an apotheosis , 
 rather than a dissolution. 
 
 “ He was qualified to excel in every branch of literature : He was 
 well versed in the learned tongues, in metaphysics, in oratory, in logic, 
 in criticism, and every requisite of a Christian minister. His style was 
 nervous, clear, and manly ; his preaching was pathetic and persuasive; 
 his journals artless and interesting ; and his compositions and compila¬ 
 tions to promote knowledge and piety, were almost innumerable. 
 
 “ I do not say he was without faults, or above mistakes ; but they 
 were lost in the multitude of his excellencies and virtues.! 
 
 “ To gain the admiration of an ignorant and superstitious age, requires 
 only a little artifice and address; to stand the test of these times, when 
 all pretensions to sanctity are stigmatized as hypocrisy, is a proof of 
 genuine piety and real usefulness. His great object was to revive the 
 obsolete doctrines and extinguished spirit of the Church of England; 
 and they who are its friends cannot be his enemies. Yet for this he 
 was treated as a fanatic and impostor, and exposed to every species of 
 slander and persecution. Even Bishops and dignitaries entered the 
 lists against him ; but he never declined the combat, and generally 
 proved victorious. He appealed to the Homilies, the Articles, and the 
 
 * He was wholly delivered from it. except as before stated. He was dead to the praise 
 of men : he trampled it under his feet. This was a trait in his character, which, above all 
 others, was most eminent. 
 
 + He has said of himself, in the language of faith : 
 
 O love, thou bottomless abyss, 
 
 My sins are swallowed up in thee ! 
 
266 
 
 THE LIFE O.F 
 
 Scriptures, as vouchers for his doctrine; and they who could not decide 
 up6n the merits of the controversy, were witnesses of the effects of his 
 labours ; and they judged of the tree by its fruit. It is true he did not 
 succeed much in the higher walks of life ; but that impeached his cause 
 no more than it did the first planters of the Gospel. However, if he 
 had been capable of assuming vanity on that score, he might rank among 
 his friends some persons of the first distinction, who would have done 
 honour to any party. After surviving almost all his adversaries, and 
 acquiring respect among those who were the most distant from his prin¬ 
 ciples, he lived to see the plant he had reared spreading its branches far 
 and wide, and inviting not only these kingdoms, but the Western world, 
 to repose under its shade.—No people, since the first ages of Chris¬ 
 tianity, could boast a founder of such extensive talents and endowments. 
 If he had been a candidate for literary fame, he might have succeeded 
 to his utmost wishes ; but he sought not the praise of man ; he regarded 
 learning only as the instrument of usefulness. The great purpose of 
 his life was doing good. For this he relinquished all honour and pre¬ 
 ferment ; to this he dedicated all the powers of body and mind; at all 
 times and in all places, in season and out of season, by gentleness, by 
 terror, by argument, by persuasion, by reason, by interest, by every mo¬ 
 tive and every inducement, he strove with unwearied assiduity to turn 
 men from the error of their ways, and awaken them to virtue and religion. 
 To the bed of sickness, or the couch of prosperity; to the prison, the 
 hospital, the house of mourning, or the house of feasting; wherever 
 there was a friend to serve, or a soul to save ; he readily repaired to 
 administer assistance or advice, reproof or consolation. He thought no 
 office too humiliating, no condescension too low, no undertaking too 
 arduous, to reclaim the meanest of God’s offspring. The souls of all 
 men were equally precious in his sight, and the value of an immortal 
 creature beyond all estimation. He penetrated the abodes of wretched¬ 
 ness and ignorance to rescue the profligate from perdition. He com¬ 
 municated the light of life to those who * sat in darkness and the shadow 
 of death. 1 He changed the outcasts of society into useful members ; 
 civilized even savages ; and filled those lips with prayer and praise that 
 had been accustomed only to oaths and imprecations. But as the 
 strongest religious impressions are apt to become languid, without disci¬ 
 pline and practice, he divided his people into classes and bands, according 
 to their attainments. He appointed frequent meetings for prayer and 
 conversation, where they gave an account of their experience, their 
 hopes and fears, their joys and troubles ; by which means they were 
 united to each other and to their common profession. They became 
 sentinels upon each other’s conduct, and securities for each other’s 
 character. Thus the seeds he sowed sprang up and flourished, bearing 
 the rich fruits of every grace and virtue. Thus he governed and pre¬ 
 served his numerous societies, watching their improvement with a pa¬ 
 ternal care, and encouraging them to be faithful to the end. 
 
 u But I will not attempt to draw his full character, nor to estimate the 
 extent of his labours and services. They will be best known when 
 he shall finally deliver up his commission into the hands of his great 
 Master.” 
 
 I shall conclude this part of the review with the following beautiful 
 picture of our honoured father, drawn by his friend Mr. Knox, whom 1 
 
THE REV. JOHN WESLEY. 
 
 267 
 
 have already mentioned. I the more willingly present it to my readers, 
 as it confirms some particulars which I have related, and happily ex¬ 
 presses others which I have omitted: 
 
 “ Very lately* I had an opportunity, for some days together, of obser¬ 
 ving Mr. Wesley with attention. I endeavoured to consider him, not 
 so much with the eye of a friend, as with the impartiality of a philoso¬ 
 pher ; and I must declare, every hour I spent in his company afforded 
 me fresh reasons for esteem and veneration. So fine an old man I never 
 saw! The happiness of his mind beamed forth in his countenance : every 
 look showed how fully he enjoyed 
 
 The gay remembrance of a life well spent. 
 
 Wherever he went he diffused a portion of his own felicity. Easy and 
 affable in his demeanour, he accommodated himself to every sort of com¬ 
 pany ; and showed how happily the most finished courtesy may be blend¬ 
 ed with the most perfect piety. In his conversation, we might be at a 
 loss whether to admire most his fine classical taste, his extensive know¬ 
 ledge of men and things, or his overflowing goodness of heart. While 
 the grave and serious were charmed with his wisdom, his sportive sallies 
 of innocent mirth delighted even the young and thoughtless ; and both 
 saw in his uninterrupted cheerfulness the excellency of true religion. 
 No cynical remarks on the levity of youth embittered his discourses. 
 No applausive retrospect to past times marked his present discontent. 
 In him even old age appeared delightful, like an evening without a cloud ; 
 and it was impossible to observe him without wishing fervently, ‘ May 
 my latter end be like his P 
 
 “ But l find myself unequal to the task of delineating such a character. 
 What I have said may to some appear as panegyric; but there are num¬ 
 bers, and those of taste and discernment too, who can bear witness to 
 the truth, though by no means to the perfectness, of the sketch I have 
 attempted. With such I have been frequently in his company; and every 
 one of them, I am persuaded, would subscribe to all I have said. For 
 my own part, I never was so happy as while with him, and scarcely ever 
 felt more poignant regret than at parting from him; for well I knew, 
 
 ‘ I ne’er should look upon his like again!’ ” 
 
 It was a sage remark of a Heathen, u Count no man happy till you 
 know his end.” With the Gospel of God our Saviour before us, we may 
 nevertheless infer, that to begin well affords the highest prospect of a 
 happy termination. Mr. Wesley took very high ground when in early 
 youth, as he informs us,| he resolved to dedicate all his life to God; all 
 his thoughts, and words, and actions ; being thoroughly convinced there 
 was no medium; but that every part of his life, (not some only,) must 
 either be a sacrifice to God, or to himself,—that is, in effect, to the devil. 
 How strange must such a character appear to the world ! Yet who can 
 deny, that wherever it is found, it is the greatest under the sun ? How 
 truly great is he, who, in such a world as this, ‘ lives not according to 
 the desires of men , but to the ivill of God !’ And how perfectly rational is 
 such a determination ! Can any man be truly accounted wise who lives 
 not for eternity ? Or is any man so great a fool as he who fools away 
 his soul ] 
 
 We have considered that whole life; we have traced it from infancy 
 
 * In t>he year 1789. f See vol. i, page 95.' 
 
26S 
 
 THE LIFE OF 
 
 to the grave ; long protracted, and astonishingly filled up ; and may we 
 not take, without fear, as strong ground on our part, and ask where is 
 the deviation from the path so prescribed ? Where is the period in which 
 he was left to himself, or in which we have seen him an unfaithful ser¬ 
 vant ? His enemies themselves being the judges, no blot remains upon 
 his moral character; and in any attempts which they have made to lessen 
 him in the esteem of men, they have been obliged to disobey the precept 
 of our Lord, Matt, vii, 1 , ‘ Judge not , that ye be not judged;’ and to 
 disregard what he allows in the same chapter, viz., ‘ By their fruits ye 
 shall know them.’ They have been thus obliged to judge his spirit , and 
 to ascribe motives to such labours, privations, and sufferings, as are 
 utterly at variance not only with Christian charity, but with reason and 
 philosophy. 
 
 Some writers, who could think deeply and write well on other sub¬ 
 jects, have gravitated when speaking of Mr. Wesley, and have adopted 
 the most common and uncultivated notions. They seem not to have 
 been able to account for such exertions, so long continued, upon any 
 higher principle than the gentleman in Ireland, that listened politely to 
 a lady, who rather disturbed the hilarity of a large company by speaking 
 of the great labours of Mr. Wesley, (then travelling through the king¬ 
 dom,) and was concluding with a warm opinion of his disinterestedness ; 
 but he could hold no longer. “ Dea»madam,” said he, “you spoil all! 
 You would make him out a fool. We all know, Mr. Wesley is a great 
 man,—a gentleman, a scholar, a philanthropist,—a very great man. 
 But, depend upon it, he knows what he is about. Wait and see. Disin¬ 
 terestedness! No, madam ; you may be certain he is no such fool!”— 
 The company seemed to acquiesce in this sage remark. The gentle¬ 
 man was one of those who know the world. 
 
 We have waited the great teacher—death, and we have seen the 
 c fool for Christ’s sake’ finish his course. We have seen the consola¬ 
 tions of God rest upon his dying servant, and giving him anticipations 
 of glory, who left not behind him what would defray the expenses of his 
 very plain funeral! 
 
 His God supports him in his final hour ! 
 
 His final hour brings glory to his God ! 
 
 But these anticipations of glory—can these be explained away? We 
 suppose, the attempt might be made by the ignorant, or the most careless 
 minds. Alas! a learned and philosophical man, and who seemed to 
 have a real respect for religion, after reading the twopenny tract, giving 
 an account of Mr. Wesley’s happy death, exclaimed to the person who 
 put that tract into his hand, “ Well, this is the most astonishing instance 
 that ever I knew of the power of habit! Here is a man who has been 
 threescore years praying, preaching, and singing psalms, and, behold! 
 he thinks of nothing else when he is dying!”— Risum teneatis , amici ? 
 No, my friends; vje must not laugh , but rather weep and say, Poor 
 human nature! Poor, indeed, in its most imposing forms ! 
 
 We have seen the struggles of this servant of God against the cor¬ 
 ruptions of his nature, else we should not have credited the victory which 
 he obtained; and, perhaps, we should have seen them more largely 
 detailed, if we had all his Journals. Mrs. Wesley carried off a consi¬ 
 derable part of them.—* If ice say we have no sin, we deceive ourselves, 
 and the truth is not in us.’ If we deny the disease, the remedy cannot 
 
THE REV. JOHN WESLEY. 
 
 2.69 
 
 be applied. The same may be said of the people raised up by his 
 labours. The world find some relief in crying out for a spotless church. 
 They think they are wise in rejecting any other. They may see, if they 
 please, such a church in the Acts of the Apostles, chap, ii and iv. But 
 we have never seen it since that day. Yet, 4 the gates of hell have not 
 prevailed. Those who believe , and are thus conformed to the Son of God, 1 
 are still saved according to that standard. It would be very delightful 
 to have them all thus 4 strong in the Lord, and in the power of his might f 
 and that 4 great grace should rest upon them all. 1 But it is impossible 
 that even such a church should continue to have only such members : 
 For those, whose 4 faith thus ivorketh by love, 1 must strive to save others ; 
 and, as soon as any have 44 a desire to flee from the wrath to come, and 
 to be saved from their sins,” they must receive them, and bear with all 
 their ignorance, obstinacy, unbelief of heart, worldly mindedness, and 
 evil tempers ; and never thrust them out tiil it is plainly seen, that they 
 have turned back to perdition. 
 
 Here is the great, the divine work of a minister of Christ! And, 
 hence, we see the absolute necessity of Christian discipline. 44 The 
 soul and the body,” said one of the fathers, 44 make a man. The spirit 
 and the discipline make a Christian.” There are times of pulling down, 
 and there are times of building up. Mr. Wesley was appointed to pull 
 down ungodly formality, and to found the faith ; but Christian disci¬ 
 pline must preserve it. Without this, we realize the old saying, 44 Like 
 priest, like people !” How great the duty, how awful the responsibility, 
 of a minister of Christ! 
 
 The people of God 4 have fellowship one with another There can 
 be no discipline where there is no such fellowship. What a butt for 
 the ridicule, and even for the invectives of the world, has the fellowship 
 of the Methodists been! Yet, there is no church, that has any preten¬ 
 sion to be called Scriptural, that has not attempted something of the 
 kind, or lamented the want of it. Hence, 44 Christian congregations,” 
 as Mr. Wesley observes in his letter to Mr. Perronet, 44 are a mere rope 
 of sand.” The serious reader will see the necessity of the members of 
 a Christian church having this mutual help, that 4 reproof, edification , 
 and correction in righteousness, 1 may be administered to all: That 
 4 speaking the truth in love, we may grow up into Him in all things, who 
 is the Head, even Christ from whom 4 the whole body, joined together , 
 and compacted by that which every joint supplieth, according to the 
 effectual working in the measure of every member, maketh an increase of 
 the body, to the edifying of itself in love. 1 
 
 The Reverend William Jowett, in his 44 Christian Researches in the 
 Mediterranean ,” published and recommended by the Church Mission¬ 
 ary Society, has some excellent thoughts applicable to this subject. 
 
 44 When,” says that pious and laborious minister, 44 we come into these 
 countries, [the remains of the Greek empire in Europe,] we are forci¬ 
 bly led by what we see, and often by what we hear, to reconsider mat¬ 
 ters, which, at home, we took for established opinions. This should 
 be done with candour, humility, and a patient spirit; otherwise, we 
 cannot expect, that the Spirit of God should lead to that 4 wisdom which 
 is from above,—first pure , then peaceable. 1 There is no extreme of 
 rigid bigotry on the one hand, or of lax and undisciplined liberty of 
 thought on the other, into which Satan is not permitted to beguile specu - 
 VOL, IX 35 
 
CTHE LIFE OF 
 
 2T0 
 
 lative, curious, secular, and factious spirits : See Ephes. iv, 14 ; while 
 the promise, in the words of the Psalmist, is, 4 The meek he will guide 
 in judgment: the meek will he teach his way.’ 
 
 44 You ask me, What is your opinion of the origin of auricular con¬ 
 fession, which the Greek Church practises ? Is it not an act of great 
 humility? Is it not commanded by our Saviour, and his Apostle James, 
 in this sense?—In the primitive times of the Christian Church, when 
 the members of it were few in number, united one to another by the 
 common bonds of affection within, and sufferings without, the sin of one 
 individual was sensibly felt as a matter of pain and scandal to all. Con¬ 
 fession and some kind of penance were then required in the presence of 
 the whole body of the particular church where the offence occurred. 
 Traces of this appear in the Corinthian Church : See 1 Cor. v; 2 Cor. 
 ii and vii. This kind of discipline is alluded to in the Preface to the 
 Commination- Service of the Church of England ; and where the mem¬ 
 bers of a church are, indeed, in a spiritual manner, ‘ knit together in 
 love,’ such discipline appears truly wholesome. 
 
 44 It was in the fifth century that, on account of the weakness and cor¬ 
 ruption of the Church, Pope Leo Magnus gave permission to disuse the 
 practice of public confession, and to confess to one priest; of so late a 
 date appears to be the origin of auricular confession, which was after¬ 
 wards made a Sacrament! By what strains upon texts of Scripture 
 attempts have been made to support these tenets, I need not here 
 explain. 
 
 44 The celebrated passage in St. James’s Epistle, ch. v, 16, seems to 
 me to afford no support whatever to auricular confession, considered as 
 a system. 4 Conj'ess your faults one to another,’ implies mutual con¬ 
 fession. But this auricular system makes confession flow all one way. 
 Mutual confession implies that the persons among whom it is performed, 
 are 4 like-minded’ respecting the subject of sin,—its real nature,—its 
 hatefulness,—its burden. In some situations, a man [thus impressed] 
 may be alone. This duty, in such a case, ceases, in the very nature 
 of things. 
 
 44 With regard to the benefit of this practice, it may be viewed in the 
 following lights :—1. It gives a taste to the loathsomeness of sin. If 
 confession of it to our fellow sinners be so bitter, what must its nature 
 be in the sight of a holy God ?—2. It [confession] may operate in 
 making useful the mischief which sin does to society.—3. Confession, 
 accompanied with mutual prayer, has a special promise. (James v, 16.) 
 —Another benefit is that of godly counsel, [suited] to the case of the 
 sinner, together with the application of the promises, through Christ.” 
 
 Such is the confession in a well regulated church, consisting of those 
 who have believed the word, —who desire to flee from the wrath to come , 
 and to be saved from their sins. Such a church or society is that 
 established by Mr. Wesley. 
 
 Mr. W esley informed me, that some years after the commencement 
 of this work of God, a pious minister of the Church of England, who 
 admired the discipline of the Methodists, thought he would try to insti¬ 
 tute something similar to it in his parish. He accordingly convened the 
 principal inhabitants ; and, after laying his views and fears before them, 
 proposed that they should thus meet together, and advise and pray for 
 one another. The parishioners, who had come together with some 
 
THE REV. JOHN WESLEY. 
 
 £71 
 
 tear lest the meeting called should be concerning something that might 
 affect their temporal interests, heard the proposal with not a little sur¬ 
 prise ; and the well meaning pastor was obliged to dismiss them without 
 obtaining a promise of compliance from any one of the assembly. 
 
 Some time after, meeting with one of our society whom he knew, he 
 expressed his painful disappointment, and asked with much feeling, “ 0 ! 
 where did Mr. Wesley find such a people, who are thus willing to act as 
 he advises ?”—“ You are mistaken, Sir,” said his friend ; “ Mr. Wes¬ 
 ley did not find them: He made them, or rather God by him. You 
 must do the same. You must preach as he does. You must show them 
 their true condition, and their danger of eternal perdition. Those who 
 believe your word will receive every Scriptural advice you may be dis¬ 
 posed to give them.” 
 
 Mr. Jowett’s statement will satisfy every reader who desires to know 
 the mind of the Lord concerning his Church, that Christian discipline is 
 essential to it. But will any submit to it who do not come 4 under the 
 law to Christ V Legal coercion, whether Papal or Protestant, is out of 
 the question with every Bible Christian. The true mark, therefore, of a 
 Church of Christ is, the members having this willing fellowship one 
 with another,—all being ‘ under the law to Christ ,’ as a rule of life, both 
 personal and collective; and the discipline necessary to this, being 
 executed in love, and without respect of persons. 
 
 But a higher and more intimate fellowship belongs to those who have 
 like precious faith ,—the owe true faith of the Gospel, and which is emi¬ 
 nently 1 the gift of God. 1 As all who receive this are devoted not only 
 in life, but in heart; so they feel what that high Apostolic precept 
 means : ‘ Having purified your soids, by obeying the truth through the 
 Spirit , unto unfeigned love of the brethren , see that ye love one another 
 with pure hearts fervently .’ This love is founded on ‘ the love of God, 1 
 which comes only by faith. ‘ We love him, 1 says St. John, ‘ because he 
 first loved us. 1 This unfeigned love issues in a confidence which the 
 world knows not of. Our Lord’s intercessory prayer, John xvii, 20, 21, 
 * That they may all be one , as thou , Faiher, art in me , and I in thee, that they 
 also may be one in us; that the world may believe that thou hast sent me 1 
 has this high consummation of the life of faith in view. The world will 
 never truly believe till they see this love, and consequently this oneness. 
 
 Mr. Wesley, as he felt the power of this faith and love, so he dis¬ 
 cerned it in others. Accordingly, he appointed that higher mean of this 
 sacred fellowship, which is called “ meeting in band.” Where this faith 
 is not found, this mean cannot be used to any spiritual profit. Where 
 the faith is given, this help will be found edifying beyond all calculation : 
 and, from the experience which I have had in the work of God, I most 
 sincerely doubt, if any believer ever knew, and yet neglected this pre¬ 
 cious help, without the loss of the first love , Revelations ii, 4, being the 
 consequence. Unless this love be recovered, verse 5, 1 perfect love, 1 
 the great preparation for the day of judgment, 1 John iv, 17, cannot be 
 attained. We need not wonder, therefore, at so many that once run 
 well, having become as ‘ salt without savour. 1 
 
 Those who lived in the enjoyment of this faith, Mr. Wesley observes 
 in his letter to Mr. Perronet, already mentioned, “ had still to * wrestle 
 both with flesh and blood, and with principalities and powers ; y so that 
 temptations were on every side ; and often temptations of such a kind 
 
272 
 
 THE LIFE Q* 4 
 
 as they knew not how to speak of in a class ; in which persons of every 
 kind, young and old, men and women, met together.” 
 
 “ These, therefore,” he observes, u wanted some means of closer 
 union: They wanted to pour out their hearts without reserve, particu¬ 
 larly with regard to the sin which did still ‘ easily beseV them, and the 
 temptations which were most apt to prevail over them: And they were 
 the more desirous of this when they observed it was the express advice 
 of an inspired writer, 4 Conjess your faults one to another , and pray for 
 one another , that ye may be healed .’ 
 
 “ In compliance with their desire, I divided them into smaller com¬ 
 panies ; putting the married or single men, and the married or single 
 women, together. The rules of these bands, (i. e. little companies,—• 
 so that old English word signifies,) run thus :—That they were to speak 
 each in order, freely and plainly, the true state of their souls ; with the 
 faults of which they are conscious, in thought, word, or deed ; and the 
 temptations they have felt since the last meeting. The leader of the 
 band was to speak his own state first, and then to ask the rest, in order, 
 as many and as searching questions as may be, concerning their state, 
 sins, and temptations.” 
 
 The dignified author of “ The Enthusiasm of the Methodists and 
 Papists compared,” with his usual ingenuity, terms this fellowship of 
 believers “ a private confession;” and cries out, no doubt with holy 
 indignation, “ What a scene is hereby disclosed ! What a filthy jokes 
 opened, when the most searching questions are answered without re¬ 
 serve !”—“ Hold, Sir,” says Mr. Wesley in his reply, “ unless you are 
 answering for yourself. This undoubtedly you have a right to do. You 
 can tell best what is in your own heart; and I cannot deny what you 
 say. It may be a very filthy jakes for aught I know. But pray do not 
 measure others by yourself. The hearts of believers are 1 purified through 
 faith.’ When these open their hearts to each other, there is no such 
 scene disclosed. Yet temptations to pride or desire, of various kinds ; 
 to self-will; to unbelief in many instances, they often feel in themselves, 
 (whether they give any place to them or no,) and occasionally disclose 
 to their brethren.” 
 
 Concerning the filthy jakes his Lordship seems to have been a com¬ 
 petent judge : And so far he was sound in the faith. We may well 
 believe, that he subscribed, ex animo , to the ninth article of the church, 
 viz., of original or birth,sin; and that, “ in every person born into the 
 world,” this filthy jakes “deserves God’s wrath and damnation.” But 
 how to be delivered from it, appears from his whole book to have been a 
 difficulty with the worthy Bishop. Would he say with Horace, (who 
 had some notion of the jakes, according to his well known saying, JYemo 
 vitiis sine nascitur ,*) that “ length of time, the advice of friends, and my 
 own reason, will effect a cure?” This might do with Jupiter, who 
 seems to have been a god after the poet’s own heart. But, could the 
 Bishop believe that this process, even if the ‘ Father of mercies’ should 
 grant to him length of days, salutary advice, and the best rational pow¬ 
 ers, with all the rites of the church assisting, would ‘ conform him to the 
 image of the Son of God V But we may hope, he considered the sub¬ 
 ject more maturely during the day graciously afforded him. I think we may 
 thus hope ; for his mind seems to have been much changed respecting 
 * No man is born without vicious propensities. 
 
THE REV. JOHN WESLEY. 
 
 2 73 
 
 Mr. Wesiey. In one of his visits to Exeter, several years after, the 
 Bishop invited him to dine at the palace, where, in the presence of 
 several of his clergy, he treated him with the greatest attention and 
 respect. 
 
 Perhaps he also thought more seriously of those high descriptions of 
 the life of faith, which he often read in the communion service : That 
 “ those who spiritually eat the flesh of Christ, and drink his blood, dwell 
 in Christ , and Christ in them: That they are one with Christ, and 
 Christ ivith them /” He might perhaps also consider what the church 
 says of “ the godly consideration of our election in Christ,” as believers, 
 “ who are called according to God’s purpose, by his Spirit working in 
 due season : They, through grace, obey the calling; they be justified 
 freely ; they be made sons of God by adoption ; they be made like the 
 image of his only-begotten Son Jesus Christ; they walk religiously in 
 good works ; and at length, by God’s mercy, they attain to everlasting 
 felicity. That such as thus feel in themselves the working of the Spirit 
 of Christ, mortifying the works of the flesh and their earthly members, 
 and drawing up their minds to high and heavenly things, as it doth 
 greatly establish and confirm their faith of eternal salvation, to be enjoyed 
 through Christ, so it doth fervently kindle their love towards God. 
 Furthermore, we must receive God’s promises in such wise as they be 
 generally set forth to us in Holy Scripture. And, in our doings, that 
 will of God is to be followed which we have expressly declared to us in 
 the word of God.” 
 
 Perhaps this admirable conclusion, so decisive of the whole doctrine 
 laid down in the seventeenth article, might have led the Bishop to a more 
 diligent study of his Bible : And it is not impossible that he might im¬ 
 bibe some fear, lest the poetical account of his work , by my friend Mr. 
 Roberts,* was conclusive against him. 
 
 He might thus be prepared to hear the church, speaking by its most 
 pious and learned ministers. He would see what they say concerning 
 confession, notwithstanding all their zeal against the Church of Rome. 
 —In the homily on repentance, it is said, “ We ought to confess our 
 weakness and infirmities,” (the infirmity of our faith in this conflict, and 
 our need of being made ‘ strong in the Lord , and in the power of his 
 might?) “ to the end that, knowing each other’s frailness, we may the 
 more earnestly pray together to Almighty God, our Heavenly Father, 
 that he will vouchsafe to pardon us our infirmities, for his Son Jesus 
 Christ’s sake.” 
 
 The excellent Bishop Taylor might also have helped him to discover 
 his grievous error and fault, in thus ridiculing before an ungodly world, 
 one of the most blessed means of combating, and being cleansed from, 
 that filthy jakes of human corruption. That pious prelate not only en¬ 
 joins the practice, but directs, that it should be much more explicit than 
 the rules of the bands, drawn up by Mr. Wesley, require. In the Bishop’s 
 edifying book of Holy Living , chap. 2, sect. 4, he says, “ To the 
 same purpose it is of great use, that he who would preserve his humility 
 should choose some spiritual person,” (bow much better if it were five 
 or six, the usual number of the band!) “to whom he shall oblige him¬ 
 self to discover his very thoughts and fancies, every act of his, and all 
 his intercourse with others, in which there is danger; that, by such ftn 
 * $ert fhe preface, page 14 
 
274 
 
 THE LIFE OF 
 
 openness of spirit, he may expose every blast of vain-glory, every idle 
 thought, to be chastened and lessoned by the rod of spiritual discipline ; 
 and he that shall find himself tied to confess every proud thought, every 
 vanity of his spirit, will also perceive that they must not dwell with him, 
 nor find any kindness from him.” 
 
 Mr. Wesley used to say of the Methodist societies, alluding to St. 
 Paul’s account of the apostolic church, Ephes. iv, “ The classes are the 
 sinews ; the bands are the nerves.” The solid parts of the body seem 
 unimpaired ; and (by our trustees knowing their high duty and sacred 
 responsibility) to have acquired greater solidity. Our sinews seem also 
 to have increased in strength ; and all are zealous to do good to all 
 men; but our nervous system seems to be much weakened. Life is 
 not transmitted as it used to be ; and who can undertake for this 1 We 
 can do much towards ‘ lengthening our cords and strengthening our 
 stakes; 1 but who can repair the waste of spiritual life ? When Mr. Wes¬ 
 ley found any society in a declining state, he usually noted in his journal, 
 as a prominent cause, that “ the bands had crumbled to pieces.” Being 
 impressed with this, he at one time sent a circular letter to all the 
 Preachers, declaring, that in his next tour he would visit only those 
 places where there were bands ; adding, 44 for they only are Methodist 
 societies.” This roused many to remember the happy times of mutual 
 aid, whereby they were strengthened to “ cast the world and flesh 
 behind,”—‘ to leave the first principles of the doctrine of Christ, and to go 
 on to perfection .’ He had comfort in meeting those who thus set out 
 afresh, and rejoiced in the appearance of renewed life and vigour. 
 
 It may be thought that Mr. Wesley’s declaration, that where there are 
 no bands there is no true Methodism, is only an instance of his usual 
 strong way of speaking ; but it is a sober truth. If the reader will turn 
 to vol. i, page 320, he will find that the bands were the first in order in 
 the Methodist fellowship. When the Lord afterwards thrust out his ser¬ 
 vants ‘ into the highioays and hedges, 1 and thus gathered together the 
 halt and the blind , who 4 desired to be made whole, 1 the classes were 
 established, not only to teach, but to inquire and examine if the people 
 walked according to the Gospel: Yol. i, page 321. When any ‘ knew 
 the Lord, 1 (in the only way in which a sinner can know him,) as 4 being 
 merciful to their unrighteousness, and remembering tlieir sins no more, 1 
 then the bands were appointed to keep up the original design, that those 
 who thus believed might be 4 cleansed from all unrighteousness. 1 
 
 Now, if those who thus 4 come to the knowledge of the truth ’ will still 
 be found only among the catechumens, can we wonder if many should 
 1 lose the things which they have wrought , and not receive a full reward ?’ 
 Or ought we to be surprised if they should be found, like some in the 
 days of the Apostle, 4 ever learning, yet never coming to the knowledge ,’ 
 or the enjoyment, 4 of the truth V Or if 4 they should need to be taught 
 again the first principles of the oracles of God :’ And who can effectually 
 help them, if they should be thus content to walk in a circle, and never 
 * press to the mark of their high railing of God in Christ Jesus? 1 
 
 Yet what an invaluable blessing have the classes been to the Me¬ 
 thodist societies! By this a hedge is formed about those who begin to 
 4 inquire their way to Zion, 1 and a fellowship obtained, that greatly helps 
 to preserve them from turning back to the ungodly fellowship of the 
 world. What a defence has it provided for those who 4 have not yet 
 
THE REV. JOHN WESLEY. 
 
 275 
 
 root in themselves and who might otherwise become a prey to those 
 who inculcate the pernicious principles of modern infidelity ! We have 
 seen its salutary effects for many years. Could the ploughshare of 
 destruction have passed through the continent, and have made it ‘ a field 
 of blood ,’ if ‘ the truth as it is in Jesus ’ had been taught , and if the dis¬ 
 cipline of the Lord had preserved those who believed it ? 
 
 When the almost prophetic voice, contained in that wonderful publi¬ 
 cation, King’s Morsels of Criticism, came forth in the year 1788, the 
 year before the French Revolution broke out,—and which was so 
 strikingly fulfilled in that ‘ abomination of desolation’ wherewith the 
 Lord visited the unfaithful professors of his holy and peaceful religion, 
 —could any thing but true Christianity, both in its doctrine and discip¬ 
 line, have withstood the threatening ruin ? Commenting on the twenty- 
 fourth chapter of St. Matthew, the twenty-ninth verse, that extraordinary 
 writer says, “ If the words are spoken emblematically, then the images 
 made use of are such as are well known to predict (consistently with 
 their constant use in many other parts of prophecy,) a great destruction, 
 and almost annihilation, of many of those lawful powers that at present 
 rule on the earth, however beneficial any of them may be to the world; 
 and a dreadful lessening of the dignity and splendour of all greatness, 
 and a subversion of all good order and of civil government; than which 
 nothing can be expected more formidable. 
 
 “ Nevertheless, this conclusion is only too consistent with a similar 
 intimation given to us in the book of Revelation, concerning the times 
 immediately preceding the coming of our Lord. For therein we are 
 informed, Rev. xvi, 21, that ‘ a great hail , every hailstone about the 
 weight of a talent , falleth out of heaven upon the men; and the men blas¬ 
 phemed God, because of the plague of the hail; for the plague thereof 
 is exceeding great.’ 
 
 “ Dreadful, indeed, must be a time, (if such a one is to come,) when 
 men are let loose upon each other possessed of all their present artifi¬ 
 cial improvements and advantages; but unrestrained either by law or 
 principle ; scorning the admonitions and authority of those who ought to 
 maintain justice ; and assisted by the more rude and barbarous parts of 
 the world, whom they may find too ready to increase the universal 
 uproar.” 
 
 What a picture is here given us of what really happened in that awful 
 misrule, on account of which Europe smarts to this day! Can those 
 who may be disposed to dispute the critical propriety of the commentary, 
 deny the awful fulfilment? Now, what preserved our nation in that day 
 of * rebuke and blasphemy V That the Lord had, in his gracious provi¬ 
 dence, given us much advantage by the Revolution of 1688, by which 
 the nation was delivered from Popery and arbitrary power, just one hun¬ 
 dred years before, I joyfully grant. But if our population had been 
 . found like that in France, or even like what it was in 1738, (see vol. i, 
 pages 252, 253,) could even our admirable Constitution have saved us? 
 What our great poet says of the tempestuous waves, may be said of the 
 madness of the people ,— 
 
 What care these roarers for the name of king? 
 
 But the roarings were checked, or a bulwark raised against them, not 
 by the nobility or gentry,— [they were the object of their fury, and 
 
276 
 
 THE LIFE OF THE REV. JOHN WESLEY. 
 
 could have no more prevailed in England than they did in France :) No; 
 but by those of their own tribes ; the men of their own sphere and sta¬ 
 tion, who were converted to God; the men now become religious; 
 many of whom 4 had run ivith those who remained ungodly to the same 
 excess of riot,’ but whose blasphemies were now turned to praise ! Had 
 it not been for the labours of these men of God, who thus dared to go 
 among this ungodly mass,—the uninformed, ungovernable mass of man¬ 
 kind ; and who, at the peril of their lives, and to the great displeasure 
 of those who ought to have known better, called these sons of violence 
 and disorder to ‘ be wise , and remember their latter end ;’ who cried to 
 those prodigals , even in their own haunts, and invited them ‘ to return 
 to their Father's house ;’ promising them, with an authority and a love 
 that only God could give, 4 the kiss of peace,’ and ‘ the robe of righteous¬ 
 ness :’—Had it not been for these labourers, this favoured land might also 
 have been, years ago, a field of blood! Religion, and religion alone, 
 can save any land from destruction. 4 The nation that will not serve 
 Thee shall perish !’ And we may fear, lest ‘ his wrath should not be 
 turned away,’ but 4 that he will again visit for these things.’ 
 
 That the fellowship of those who ‘ are thus the called in Christ Jesus,’ 
 is of vital importance to the great design of God in giving his Son, can 
 admit of no doubt in the mind of those who know that calling; and that 
 without it Christian discipline cannot be maintained, long experience 
 has abundantly proved. To this discipline we are, under God, (and it 
 was also his work,) indebted at this day for the preservation of our ori¬ 
 ginal principles and the moral health of our people. What else could 
 have preserved us from the overflowing scourge which threatened all 
 that was venerable in civil society? When the assumption of naked 
 rights in this land seemed to threaten us with a return to savage life !—. 
 When the Divine command, ‘ Thou shall not covet,’ seemed repealed 
 by acclamation !—When the multitude seemed to behold a usurper in 
 every man who was richer than themselves ; our discipline, founded on 
 the fellowship which the Scriptures show to be essential to a Church of 
 Christ, formed a hedge and a bulwark against these deceitful preten¬ 
 sions,—this fraternity of hell, the work of the old liar and murderer. 
 If the same discipline were found among all who profess the religion of 
 Christ, what blessed effects would follow, not only in our population at 
 home, but in distant lands, now so pressingly invited to return to God, 
 who 4 has given to his Son the heathen for his inheritance, and the utter¬ 
 most parts of the earth for his possession ’ 
 
 We make no unscriptural pretensions. We know no promise or 
 declaration that confers infallibility on even the purest church, or takes 
 away responsibility from the children of men. 4 It must needs be that 
 offences should come ;’ such is the weakness, corruption, and perverse¬ 
 ness of man ; nor do we know any remedy for it, but in fearlessly and 
 constantly 4 preaching the word,’ and by wholesome Christian discipline 
 preserving those who are brought to God by it. We have been thus 
 preserved as the visible fruits and seals of the apostolic labours of those 
 men of God who now 4 rest in him And we may humbly hope that we 
 shall be preserved and increase till 4 the earth shall be filled with the 
 knowledge of the glory of the Lord.’ 
 
LETTERS 
 
 BETWEEN 
 
 THE REV f ********. 
 
 WHO PASSES BY THE NAME OF JOHN SMITH, 
 
 AND 
 
 THE REV. JOHN WESLEY.* 
 
 LETTER I. 
 
 To the Rev. Mr. John Wesley. 
 
 May , 1745. 
 
 Reverend Sir,' — The labouring to bring all the world to solid, inward, vital religion i 
 is a work so truly Christian and laudable, that I shall ever highly esteem those who 
 attempt this great work, even though they should appear to me to be under some 
 errors in doctrine, some mistakes in their conduct, and some excess in their zeal. 
 You may expect therefore in me a candid adversary, a contender for truth and not for 
 victory : one who would be glad to convince you of any error which he apprehends 
 himself to have discovered in you, but who will be abundantly more glad to be con¬ 
 vinced of errors in himself. Now the best way to enable you to set me right, where- 
 ever I may be wrong, will be by pointing out to you what I have to object to those 
 works of yours which have fallen into my hands . and for order sake I shall reduce 
 my objections to matter of Doctrine, to matter of Phraseology, and to matter of Fact. 
 
 1. As to matter of Doctrine, I shall choose to express what I take to be your doc¬ 
 trine in my own words rather than in your words, that you may the more readily 
 perceive whether I at any time mistake you. You seem then to me to contend with 
 great earnestness for the following system, viz. That faith (instead of being a rational 
 assent and moral virtue, for the attainment of which men ought to yield the utmost 
 attention and industry) is altogether a divine and supernatural illapse from Heaven 
 —the immediate gift of God—the mere work of Omnipotence, given instantaneously 
 and arbitrarily, not with any regard to the fitness of the recipient, but the absolute 
 will of the Donor: that the moment this faith is received, the recipient’s pardon is 
 signed in heaven, or he is justified. This pardon or justification is immediately noti¬ 
 fied to him by the Holy Ghost, and that (not by his imperceptibly working a godly 
 assurance, but) by such a perceptible, such a glaring attestation, as is as easily dis¬ 
 cernible from the dictates of reason or suggestions of fancy, as light is discernible 
 from darkness. Upon this perceptible and infallible notification, the recipient is sa¬ 
 ved, (i. e. as you explain yourself, is sanctified,) he has immediately the mind and the 
 power to walk as Christ walked, and is become perfect; he has a perfection indeed 
 admitting of degrees, yet such a perfection that he cannot sin. Thus he is in a mo¬ 
 ment regenerate, upon the first sowing of the seed of faith, which, you say, you can¬ 
 not conceive to be other than instantaneous, whether you consider experience, or 
 the word of God, or the very nature of the thing. 
 
 Now so various are men’s understandings, or so unenlightened am I still as to spirit¬ 
 ual affairs, that it appears quite manifest to me that experience, the word of God, 
 and the nature of the thing, plainly evince the exact contrary.—As to my own expe¬ 
 rience, my parents and instructers, from my first infancy, carefully instilled into me 
 such an amiable idea of God, that I cannot remember any time when I had no more 
 love of God than a stone : consequently I cannot go so far back as the time ‘ when 
 God first lifted up the light of his countenance upon me nor the day of my eating 
 butter and honey, of soaring upon eagles ’ wings, or of riding upon the sky. These (I 
 had like to have said enthusiastic; but I would willingly avoid all offensive words, 
 
 * See page 
 36 
 
 V'ol II. 
 
278 
 
 APPENBIX. 
 
 these) rapturous expressions may pass sometimes in poetry, but are too flighty, me* 
 thinks, for plain prose: neither can I remember the exact day of my espousals , as you 
 call it; but yet I am not so carnal a person as to have no perception of things spirit¬ 
 ual I have a taste for divine intercourse, a relish for the pleasures of devotion ; so 
 high a relish as to think all other pleasures low and insipid things, compared to those 
 happy moments when we get disentangled from the world and lift our souls up unto 
 the calm regions of heaven. I hope and believe myself to have as steady a faith in 
 a pardoning God, as you can have ; but my faith came by hearing—by hearing the 
 word of God soberly and consistently explained, and not from any moment.aneous 
 illapse from Heaven. Thus stands my own experience.—Then, sir, if I appeal to the 
 experience of all around me, they assure me that the case is the same with them; 
 insomuch, that I am not acquainted with one pious person in the world whose experi¬ 
 ence (upon being consulted) is not flatly against you. 
 
 As to the word of God, let me observe to you, it is not the sound of particular texts, 
 but the general tenour of the whole, on which we are to frame doctrines. There are 
 texts whose sounds may favour quite contrary doctrines. Thus St. John says in one 
 place, ‘Whosoever is born of God cannot sin in another, ‘ If we say that we have 
 no sin, we deceive ourselves, and the truth is not in us now no doctrine of perfec¬ 
 tion or imperfection should be founded on the sound of either of these texts ; but 
 from both of them, and the whole tenour of Scripture, we are to collect the true 
 Scripture doctrine. In like manner there are Scriptures which declare we are saved 
 by faith; others, that wear e saved by hope; others again, that we are saved by re¬ 
 pentance, obedience, holiness, and many other principal parts of religion, which, by a 
 common synedoche of pars pro toto, are put for the whole of it; here again we are 
 not to be carried away with the sound of particular texts, maintaining that we are 
 saved by faith alone, or hope alone, or obedience alone; but we are to construe one 
 text so as to be consistent with all the rest, and to make one complete body or system 
 of religion.—Again, faith is said in Scripture to be the gift of God, and so riches are 
 said to be the gift of God; and indeed every other good thing, whether spiritual or 
 temporal, is said to descend from Him from whom every good and perfect gift com- 
 eth: but then whether they descend merely as an illapse from Heaven, or as God’s 
 blessing on human industry, this cannot be collected from the sound of these texts, 
 (though ever so often or ever so emphatically repeated,) but must be gathered from the 
 general scope, drift, and tenour of Scripture.—Once more ; if there be some texts 
 which seem to favour God’s arbitrary rule of mankind, and his dispensing his grace 
 and favours promiscuously to the just and unjust, and without any regard to the fit¬ 
 ness of the recipient; and if there be other texts which seem to favour the contrary 
 doctrine of his dealing with his creatures according to their works, of his conferring 
 grace and pardon on those who sinned through ignorance and unbelief preferably to 
 more knowing and more audacious transgressors ; then we must not hang upon the 
 sound of either of these sort of texts, but pick out a sense at once consistent with both, 
 and with the known attributes of Almighty God.—Lastly, if the human mind be some¬ 
 times termed the candle of the Lord, if in some places God’s word is said to be his 
 lanthorn, and in others, the Holy Ghost is represented as the light of God; then we 
 must interpret all these places consistently, and walk by the joint light, as children 
 of the light, without pretending prismatically to separate its rays, or dogmatically 
 asserting which is which. We must not single out a few texts of Scripture of one 
 particular cast or sound, and then call these “the word of God but from a careful 
 attention to every part of the Sacred Volume, collect what is the general tenour and 
 consistent meaning of the whole. The whole thus soberly studied, and consistently 
 interpreted, I call “ the word of God and this word of God appears to me to be 
 manifestly against you : it speaks of growth in grace, in faith, and in religious know¬ 
 ledge as owing to the slow methods of instruction, not to momentaneous inspiration; 
 it directs the gentle instilling the sacred science by long labour and pious industry, 
 the advancing line upon line and precept upon precept, here a little and there a little; 
 it compares even God’s part of the work to his slow and imperceptible produce of 
 vegetables ; that whilst one planteth and another watereth, it is God all the while who 
 goes on giving the increase. 
 
 Then lastly, the nature of the thing (which is the third witness you appeal to) seems 
 to testify as clearly against you as the former two. It is the nature of faith, to be a 
 full and practical assent to truth ; but such assent arises not momentaneously, but 
 by slow steps of ratiocination ; by attending to the evidence, weighing the objections, 
 and solving the difficulties. In short, the experience of mankind—the general tenour 
 of the word of God, and the nature of the thing, all, in my opinion, make evidently and 
 flatly against you. If you shall answer, that this my opinion is not by me suffi- 
 
APPENDIX. 
 
 2l9 
 
 cientiy supported and proved, I readily grant you that it is not, neither do I intend 
 to enter farther into the proof of it. The controversies of the last century occasioned 
 such a thorough discussion of the Calvinistical points, as settled those debates to the 
 satisfaction of most men of learning and piety : and if young persons of the present 
 age, instead of too hastily entering on the teaching of others, would but first give 
 themselves the trouble to make themselves thorough masters of the points then set¬ 
 tled, we should not have seen many of those crudities attempted to be revived at this 
 time of day. To those writings I therefore refer you: for my present intention is, 
 not to collect a body of divinity from the general tenour of Scripture, a work much 
 too long for this letter, on the one hand; nor yet to cap a few texts of a contrary sound 
 to those produced by you,—a task too trifling and insignificant, on the other ; but my 
 whole meaning is this: to state the case fairly between you and your adversaries- 
 You have appealed to men of reason and religion: I have read your Appeals, and I 
 shall impartially give you my sentiments as to your conduct. 
 
 We are at present upon the article of doctrine. Now your doctrine of momenta- 
 neous illapse, &c, as above related, (without entering at present into the truth or 
 falsehood of it, is represented by your adversaries as having something of singularity 
 in it, unsupported by Scripture, or the received doctrine of the Church of England; 
 that these singularities are your most beloved opinions and favourite tenets, more 
 insisted upon by you than the general and uncontroverted truths of Christianity. 
 This is their charge. Now what is your defence ? I was all attention to learn how 
 you would maintain these singularities, these beloved opinions and favourite tenets ; 
 but what was my surprise when I found you answering that you had no singularities 
 at all; that your notions are—true religion is the loving God with all our heart, and 
 our neighbour as ourselves ; that these are your favourite tenets, and have been so 
 for many years : so that, in short, instead of having any peculiar doctrines which 
 distinguish you from other Christians, you seem to suggest, that you preach nothing 
 but what is common to all mankind ; for, say you, Jire not my doctrines yours too ? 
 Do you say that any man can be a true Christian without loving God and his neighbour 2 
 So then, Sir, it seems you teach nothing more singular than the love of God and man. 
 Was it then for preaching this doctrine that the London clergy forbad you their 
 pulpits ? If so, I think you have had very hard usage. But if it be notorious, that 
 you frequently insist on other beloved opinions, and on other controverted favourite 
 tenets, then I fear your adversaries will think that you have given but a shuffling and 
 evasive answer. 
 
 Nay, I think it will appear that you yourself were not fully satisfied with the 
 answer, of no singularities, from the texts which you elsewhere quote, as carrying a 
 sound in favour of your distinguishing singularities. But this is another objection 
 which I have to make to your manner of treating your antagonists: you seem to 
 think that you sufficiently answer your adversary, if you put together a number of 
 naked Scriptures that sound in your favour. But please to remember, sir, that the 
 question between you and them is not whether such words are Scripture, but whether 
 (both parties admitting the words) the words are to be so or so interpreted. Should 
 a Papist, in disputing with you, entrench himself in Scripture words; quote upon 
 you ‘ This is my body ;’ insist upon it, that they were the words of Him who could 
 not lie ; and, in a declamatory way, undertake to prove all gainsayers to be infidels: 
 I suppose you would tell him, that he was spending his zeal impertinently, for that 
 you were as fully convinced as he, that the words were the words of Christ; but 
 that the naked quotation of those words made nothing for his purpose, since the 
 .whole dispute between you was, not whether those words were Christ’s, but whether 
 those words of Christ were most truly and most agreeably to the whole tenour of 
 Scripture interpreted by him in a literal, or by you in a figurative way. In like 
 manner, if ‘ Sell all, and give to the poor,’ be understood by Mr. Law as a precept 
 directed to all Christians, and by you as limited to one particular person ; then the 
 naked quotation of those words of Scripture is not gaining any ground at all, but 
 leaves the difference between you just as it found it. Once more, if a Churchman 
 and a Quaker both allow that all God’s children are led by the Spirit of God; but if 
 the Churchman maintains, that this leading is by the written word, and by the gentle 
 and imperceptible influences of the Divine Spirit on the human mind ; and the 
 Quaker, on the other hand, insists, that we are to be led by sudden, instantaneous 
 inspirations, and by such perceptible movements of the Spirit, as are as distinguishable 
 from the dictates of reason, or suggestions of fancy, as light is from darkness: if 
 this be the difference between them, this difference is in no sort adjusted by barely 
 quoting, * A 3 many as are led by the Spirit of God, are the sons of God:’ for both 
 acknowledge this Scripture, but differ as to their manner of interpreting it. Now. 
 
280 
 
 APPENDIX* 
 
 sir, you often appear to me as attempting to adjust controversies by a bare quotation 
 of the controverted texts. 
 
 And as you thereby fail of proving your singularities to be consistent with Scrip¬ 
 ture, so I must add, in the next place, you fail likewise of showing them consistent 
 with the received doctrines of the Church of England. When your adversaries tax 
 you with differing from the Church, not as it was a little before the reformation, or 
 as it was a little after the reformation, but as it is at this day : and when you profess 
 great deference and veneration for the Church of England ; you cannot naturally be 
 supposed to mean, that much reverence was due to the Church, and its doctors and 
 pastors, in the year 1545, and that in the year 1745 no reverence is due at all: if 
 then, by the Church of England be meant (as ought to be meant) the present Church, 
 I presume it will be no hard matter to show, that your doctrines differ widely from 
 the doctrines of the Church. But here, perhaps, you will ask me, What then, does 
 the present Church of England differ in doctrines from the Church at the time of the 
 reformation ? I answer, I assert no such thing : but were it so, the presumption 
 would lay in favour of the modern Church ; for it would be much more probable, that 
 some truths might be brought to light, and some first hasty errors rectified upon the 
 increase of learning, and growth of criticism, than that every thing should at once 
 be brought to perfection, upon the first dawn of light into the regions of darkness 
 and superstition, and that too amidst the sparks and heats of a warmly-agitated con¬ 
 troversy. Bishop Jewel was a wise and good man, and so was Archbishop Sharp; now 
 if it had so happened that there was some difference of doctrine between them, the 
 reasonable presumption would have been in favour of the latter, who had abundantly 
 the best means of being accurate. Whatever partiality you, as a subscribing clergy¬ 
 man, may have for ancient sermons, published formerly under the name of homilies, 
 others, free from all bias, must be allowed to judge quite impartially between the 
 more ancient and more modern sermons, and to prefer those, whichever they be, 
 which shall appear most consistent with the general tenour of Scripture. But 1 am 
 not a going to examine which appear most so: we will suppose both the ancient and 
 modern Reformed Church of England , under some variety of phrase, to teach one 
 and the self-same doctrine. The catechism (phrase and all) is the doctrine both of 
 the ancient and modern Church: now that teaches repentance, faith and obedience, 
 as conditions of salvation. “No,” say you, “we are saved by faith alone.” In 
 order to maintain this, you first give us to understand, that you mean by the word 
 salvation, what other people mean by the word holiness; and that you mean, by faith 
 alone , faith preceded by repentance , and accompanied by obedience. Now, may not 
 your adversaries reply in your own words, Alas , what trifling is this , what a mere 
 playing upon woi'ds ! Now, if you will explain yourself after this manner, nobody I 
 think can have any difference with you, as to matter of doctrine, but the dispute 
 between you will be reduced to matter of mere phraseology. 
 
 2. As to phraseology, every man is at liberty to use what phrases he likes best, 
 provided he uses them according to their common acceptation, or else gives notice 
 that he puts upon them a singular meaning of his own : if you choose to call that 
 faith, which other people commonly note by the word grace, or to term that salvation, 
 which every body else styles holiness, provided you give notice of this peculiar use of 
 the words, we may make a tolerable shift to understand you, though, in my opinion, 
 you would have done much better to have kept to the obvious and common sense. 
 You may urge, perhaps, that your phraseology comes nearer to that of Scripture, and 
 the original Reformed Church of England, and therefore is better-than that in com¬ 
 mon use ; now, though some question may be made as to the absolute truth of the 
 antecedent, yet granting the antecedent, 1 deny the consequence. For that phrase¬ 
 ology may be quite proper at some times, and on some occasions, which may become 
 highly improper upon a change of circumstances. To judge therefore of your pro¬ 
 priety as to this matter, we must look back to the time of the apostles, and the time 
 of the reformation, and carefully consider what was the state of affairs, both at the 
 time of the first spreading, and at the time of the late revival of the gospel. At the 
 time of the first preaching of the gospel, both Jews and Gentiles were very negligent 
 as to internal holiness : they made light of the laws of piety and morality, but laid 
 great stress upon external rites, and certain atoning actions, such as sacrifices, wash¬ 
 ings, lustrations, and other expiatory works, which, if they performed according to 
 the due form of their respective religions, they doubted not but those works would 
 render them acceptable to God, how free soever they made with the laws of morality 
 and righteousness. The apostles therefore thought they could not express themselves 
 too warmly against so wicked a persuasion, and often declare that we cannot be 
 made righteous by works (by which they always meant such outward works as were 
 
appendix.. 
 
 2 SI 
 
 intended to commute for inward holiness) but by faith in Christ (by which they as 
 constantly meant, by becoming Christians both in principle and practice.) In like 
 manner, at the time of the reformation, when Popery had corrupted Christianity, and 
 made a religion most of all other calculated for promoting moral goodness, really to 
 subvert it, by substituting in the place of true holiness, certain trifling tricks, such as 
 endowments, penances, and pilgrimages, to which they gave the emphatical name of 
 good works , as if nothing else were good in comparison of them ; and to which they 
 ascribed such merit, that a man might thereby not only merit heaven for himself, but 
 have too such a surplusage of merit to spare, as might be laid up in the storehouse of 
 the Church, to be sold out by the Pope to those who had no merit of their own;—• 
 when these foolish and wicked doctrines had made men look out for other means of 
 recommending themselves to God, than by a faithful and holy life ; our reformers 
 attacked those tenets with a becoming warmth, teaching that such fopperies were far 
 from being good works, and that our best works were far from meriting heaven ; that 
 we were not 10 be justified by such outward trumperies, or by believing in saints or 
 angels, but by faith alone in Jesus Christ. If in the heat of the argument, some 
 crude things had been vented, it would have been no more than what usually happens 
 in strenuous oppositions: the main of their argument was certainly pious and right. 
 But the strong phrases which the reformers made use of, to guard against the Popish 
 doctrine of justification by good works , gave occasion to Antinomians to run into a 
 worse doctrine, if possible, than the former, viz., That of being justified and saved. 
 loithout good works. Now, sir, supposing the ancient and modern Reformed Church 
 of England always to have maintained one and the same uniform doctrine, still every 
 sensible man must allow, that the phraseology which was proper to express this doc¬ 
 trine at the one time, would be highly improper at the other; and the modern Church 
 is as much to be commended, for avoiding all phrases that might countenance Anti- 
 nomianism, as the ancient Church was for avoiding those which favoured Popery; 
 and, consequently, that if the dispute between you and your adversaries be reduced 
 to matter of phraseology, they have greatly the advantage of you in point of pro¬ 
 priety. But as things of this nature are still liable to much altercation, I am for 
 reducing this controversy to a much narrower compass, namely, to the third thing 
 I at first proposed to object to, even one plain matter of fact. 
 
 3. If in fact, sir, y ou can work such signs and wonders as were worked by the 
 apostles—if the Holy Ghost bears witness to your doctrines, as he did to theirs, by 
 divers miracles, and visible supernatural gifts—if, I say, you can thus do the work of 
 an apostle, you are, in my account, (notwithstanding what I might otherwise object 
 to your doctrines or phrases,) entitled to the implicit faith which is due to one of that 
 order. You relate of yourself many strange and wonderful things ; but I will rest the 
 whole affair upon this one fact,—your casting out devils. Now, sir, if one or two 
 persons who appeared to be lunatic , and were actually sore vext, and torn by the 
 devil, upon your praying God to bruise Satan under their feet, were instantly dis¬ 
 possessed of that evil spirit, vehemently crying out , “ He is gone, he is gone,” and 
 straightway filled with the Spirit of love , and a sound mind. If they were so divinely 
 enlightened, and made so strong in the Lord, as to acq ire at once a contempt of all 
 worldly things, and a temper quite unprovokable ; if, I say, you prove this to be the 
 fact, to the satisfaction of wise and good men, then I believe no wise and good man 
 will oppose you any longer. Let me therefore rest it upon your conscience, either 
 to prove this matter of fact, or to retract it. If, upon mature examination, it shall 
 appear that designing people imposed upon you, or that hysterical women imposed 
 upon themselves—acknowledge fairly that your zeal outran your wisdom—that 
 your colourings are sometimes too strong, and your expressions too rapturous and 
 glowing. 
 
 Having now freely told you what I take to be wrong in you, I shall readily and 
 thankfully attend to whatever you shall point out as amiss in me. I am desirous to 
 retract and amend whatever is wrong. To your general design of promoting true 
 religion I am a hearty friend ; nay, to your particular scheme and singularities I am 
 no enemy : so far from it, that I should rejoice greatly to become your convert, and 
 instead of living as I now do in hopes of salvation, I should be much better pleased 
 to obtain certainty of it, by the infallible testimony of the Holy Ghost. If I come not 
 fully into your scheme, it is not for want of good will, but for want of evidence and 
 conviction that it is true. I pray God to grant me all needful illumination: and I 
 pray you to tell me what is still lacking on my part. 
 
 P. S.—As I live at a considerable distance from London, I have no convenience of 
 a personal conference with you ; but a letter will find me directed to “John 
 Smith, at Mr. Richard Mead’s at the Golden Cross, in Cheapside.” 
 
282 
 
 APPENDIX. 
 
 LETTER II, 
 
 For Mr. John Smith . 
 
 Sir,—I. I was determined, from the time I received yours, to answer it as soon 
 as I should have opportunity. But it was the longer delayed, because I could not per¬ 
 suade myself to write at all, till I had leisure to write fully. And this I hope to do 
 now, though 1 know you not, no, not so much as your name. But I take it for grant¬ 
 ed you are a person that fears God, and that speaks the real sentiments of his heart. 
 And on this supposition, 1 shall speak without any suspicion or reserve. 
 
 2. I am exceedingly obliged by the pains you have taken to point out to me what 
 you think to be mistakes. It is a truly Christian attempt, an act of brotherly love, 
 which I pray God to repay sevenfold into your bosom. Methmks 1 can scarce look 
 upon such a person, on one who is ^ a contender for truth and not for victory,” 
 whatever opinion he may entertain of me, as any adversary at all. For what is friend¬ 
 ship, if I am to account him my enemy who endeavours to open my eyes, or to amend 
 my heart ? 
 
 I. 3. You will give me leave (writing as a friend rather than a disputant) to invert 
 the order of your objections, and to begin with the third, because I conceive it may 
 be answered in fewest words. The substance of it is this : “ If in fact you can work 
 such signs and wonders as were wrought by the apostles, then you are entitled (not¬ 
 withstanding what I might otherwise object) to the implicit faith due to one of that 
 order.”—A few lines alter you cite a case related in the Third Journal, p. 88, and 
 add, “ If you prove this to be the fact, to the satisfaction of wise and good men, then 
 I believe no wise and good man will oppose you any longer. Let me therefore rest 
 it upon your conscience, either to prove this matter of fact, or to retract it. If upon 
 mature examination it shall appear that designing peopie imposed upon you, or that 
 hysterical women were imposed upon themselves, acknowledge your zeal outran your 
 wisdom.” 
 
 4. Surely I would. But what, if on such examination it shall appear that there 
 was no imposition of either kind, (to be satisfied of which I waited three years before 
 I told the story.) What, if it appear, by the only method which I can conceive, the 
 deposition of three or four eye and ear witnesses, that the matter of fact was just as 
 it is there related, so far as men can judge from their eyes and ears ? will it follow 
 that I am entitled to demand the implicit faith which was due to an apostle ? By no 
 means. Nay, I know not that implicit faith was due to any or all of the apostles put 
 together. They were to prove their assertions by the written word. You and I are 
 to do the same. Without such proof I ought no more to have believed St. Peter 
 himself, than St. Peter’s (pretended) successor. 
 
 5. I conceive therefore this whole demand, common as it is, of proving our doc¬ 
 trine by miracles, proceeds from a double mistake, 1. A supposition that what we 
 preach is not provable from Scripture : (for if it be, what need we farther witnesses ? 
 to the law and to the testimony !) 2. An imagination, that a doctrine not provable 
 by Scripture, might nevertheless be proved by miracles. I believe not. I receive the 
 written word as the whole and sole rule of my faith. 
 
 II. 6. Perhaps what you object to my phraseology, may be likewise answered in 
 few words. I thoroughly agree that it is best to “ use the most common words, and 
 that in the most obvious senseand have been diligently labouring after this very 
 thing for little less than twenty years. I am not conscious of using any uncommon 
 word, or any word in an uncommon sense ; but I cannot call those uncommon words 
 which are the constant language of Holy Writ. These I purppsely use; desiring 
 always to express Scripture sense in Scripture phrase. And this I apprehend myself 
 to do when I speak of salvation as & present thing. How often does our Lord himself 
 do thus ? How often his apostles ? St. Paul particularly. Insomuch that I doubt 
 whether we can find six texts in the New Testament, perhaps not three, where it is 
 otherwise taken. 
 
 7. The term faith I likewise use in the Scriptural sense, meaning thereby the 
 evidence of things not seen. And, that it is Scriptural, appears to me a sufficient 
 defence of any way of speaking whatever. For however the propriety of those 
 expressions may vary, which occur in the writings of men, I cannot but think those 
 
APPENDIX. 
 
 283 
 
 which are found in the Book of God will be equally proper in all ages. But let us 
 look back as you desire, to the age of the apostles. And if it appear that the state of 
 religion now, is (according to your own representation of it) the same in substance 
 as it was then, it will follow that the same expressions are just as proper now as they 
 were in the apostolic age. 
 
 8. “ At the time of the first preaching of the gospel (as you justly observe) both 
 Jews and Gentiles were very negligent of internal holiness , but laid great stress on 
 external rites, and certain actions, which if theyperformed according to the due forms 
 of their respective religions, they doubted not but those works would render them 
 acceptable to God. The apostles therefore thought they could not express themselves 
 too warmly against so wicked a persuasion, and often declare that we cannot be 
 made righteous by works: (i. e. not by such outward works as were intended to 
 commute for inward holiness,) but by faith in Christ , i. e. by becoming Christians 
 both in principle and practice.” 
 
 9. I have often thought the same thing, that the apostles used the expression, 
 salvation by faith (importing inward holiness by the knowledge of God) in direct 
 opposition to the then common persuasion, of salvation by works , i e. going to heaven 
 by outward works, without any inward holiness at all. 
 
 10. And is not this persuasion as common now as it was in the time of the apos¬ 
 tles ? We must needs go out of the world, or we cannot doubt it. Does not every 
 one of our churches (to speak a sad truth) afford us abundant instances of those who 
 are as negligent of internal holiness, as either the Jews or ancient Gentiles were ? 
 And do not these at this day lay so great a stress on certain external rites, that if 
 they perform them according to the due forms of their respective communities, they 
 doubt not but those works will render them acceptable to God ? You and 1 therefore 
 cannot express ourselves too warmly against so wicked a persuasion; nor can we 
 express ourselves against it in more proper terms than those the apostles used to that 
 very end. 
 
 It cannot be denied that this apostolical language is also the language of our own 
 Church. But I waive this. What is Scriptural in any church I hold fast: for the 
 rest, I let it go. 
 
 III. 11. But the main point remains. You think the doctrines I hold are not 
 founded on holy writ. Before we inquire into this, I would just touch on some 
 parts of that abstract of them which you have given. 
 
 “Faith (instead of being a rational assent and moral virtue, for the attainment of 
 which men ought to yield the utmost attention and industry) is altogether superna¬ 
 tural, and the immediate gift of God.”—I believe, t. That a rational assent to the 
 truth of the Bible is one ingredient of Christian faith :—2. That Christian faith is a 
 moral virtue in that sense wherein hope and charity are:—3. That men ought to 
 yield the utmost attention and industry for the attainment of it;—and yet, 4. That 
 this, as every Christian grace is properly supernatural, is an immediate gift of God, 
 which he commonly gives in the use of such means as he hath ordained. 
 
 I believe it is generally given in an instant; but not arbitrarily , in your sense of 
 the word ; not without any regard to the fitness (I should say the previous qualifica¬ 
 tions) of the recipient. 
 
 12. “ When a man is pardoned, it is immediately notified to him by the Holy 
 Ghost, and that (not by his imperceptibly working a godly assurance, but) by such 
 attestation as is easily discernible from reason or fancy.” 
 
 I do not deny that God imperceptibly works in some a gradually increasing assu¬ 
 rance of his love. But I am equally certain he works in others a full assurance 
 thereof in one moment. And I suppose, however this godly assurance be wrought, 
 it is easily discernible from bare reason or fancy. 
 
 “ Upon this infallible notification he is saved, is become perfect, so that he cannot 
 commit sin.” 
 
 I do not say this notification is infallible in that sense, that none believe they have 
 it who indeed have it not: neither do I say that a man is perfect in love the moment 
 he is born of God by faith. But even then I believe if he keepeth himself, he doth 
 not commit (outward) sin. 
 
 13. “ This first sowing of the first seed of faith, you cannot conceive to be other 
 than instantaneous, (ordinarily,) whether you consider experience, or the word of 
 God, or the very nature of the thing. Whereas all these appear to me to be against 
 you. To begin with experience. I believe myself to have as steady a faith in a par¬ 
 doning God as you can have. And yet I do not remember the exact day when it 
 was first given.” 
 
284 
 
 APPENDIX. 
 
 Perhaps not. Yours may he another of those exempt eases which were allowed 
 before. 
 
 But, “the experience” you say, “of all the pious persons you are acquainted with, 
 is the very same with yours.”—You will not be displeased with my speaking freely. 
 How many truly pious persons are you so intimately acquainted with, as to be able 
 to interrogate them on the subject? With twenty? With ten? If so, you are far 
 happier than 1 was for many years at Oxford. You will naturally ask, With how 
 man£ truly pious persons am I acquainted, on the other hand ? 1 speak the truth in 
 Christ, i lie not: I am acquainted with more than 1200 or 1300 persons, whom I 
 believe to be truly pious , and not on slight grounds, and who have severally testified to 
 me with their own mouths, that they do know the day when the love of God was first 
 shed abroad in their hearts, and when his Spirit first witnessed with their spirits, that 
 they were the children of God. Now, if you are determined to think all these liars 
 or fools, this is no evidence to you : but to me it is strong evidence, who have for 
 some years known the men and their communication. 
 
 14. As to the word of God, you well observe, “ We are not to frame doctrines by 
 the sound of particular texts, but the general tenour of Scripture, soberly studied and 
 consistently interpreted.” Touching the instances you give, I would just remark: 
 1. To have sin, is one thing ; to commit sin, is another.—2. In one particular text it 
 is said, ‘ Ye are saved by hope;’ perhaps in one more, (though I remember it not,} 
 a Ye are saved by repentance,’ or ‘ holiness .’ But the general tenour of Scripture, con* 
 sistently interpreted, declares, ‘ We are saved by Jaith.' —3. Will either the general 
 tenour of Scripture, or your own conscience, allow you to say that faith is the gift 
 of God in no other or higher sense than riches are?—4. I entirely agree with you, 
 that the children of light walk by the joint light of reason, Scripture, and the Holy 
 Ghost. 
 
 “ But the word of God appears to you to be manifestly against such an instanta¬ 
 neous giving of faith ; because it speaks of growth in grace and faith as owing to the 
 slow methods of instruction.”—So do I. But that is not the question. We are 
 speaking not of the progress, but of the first rise of faith. “ It directs the gentle 
 instilling of faith, by long labour and pious industry.”—Not the first instilling ; and 
 we speak not now of the continuance or increase of it. “ It compares even God’s 
 part of the work to the slow produce of vegetables, that while one plants and another 
 waters, it is God all the while who goes on giving the increase.”—Very true. But 
 the seed must first be sown belore it can increase at all. Therefore all the texts 
 which relate to the subsequent increase, are quite wide of the present question. 
 
 Perhaps your thinking “ the nature of the thing to be so clearly against me,” may 
 arise from your not clearly apprehending it. That you do not, I gather from your 
 own words: “ It is the nature of faith to be a full and practical assent to truth.”— 
 Surely no. This definition does in no wise express the nature of Christian faith. 
 Christian, saving faith, is a divine conviction of invisible things ; a supernatural con¬ 
 viction of the things of God, with a filial confidence in his love. Now a man may 
 have a full assent to the truth of the Bible, (probably attained by the slow steps you 
 mention,) yea, an assent which has some influence on his practice, and yet not have 
 one grain of this faith 
 
 16 . I should be glad to know to which writings in particular of the last age you 
 would refer me for a thorough discussion of the Calvinistical points. I want to have 
 those points fully settled; having seen so little yet wrote on the most important of 
 them, with such clearness and strength as one would desire. 
 
 17. I think your following objections do not properly come under any of the pre¬ 
 ceding heads: “ Your doctrine of momentaneous illapse, &c, is represented by your 
 adversaries as singular and unscriptural; and that these singularities are your most 
 beloved opinions and favourite tenets, more insisted upon by you than the general and 
 uncontroverted truths of Christianity : this is their charge.”—And so, I doubt, it will 
 be to the end of the world :—for, in spite of all I can say, they ivill represent one 
 circumstance of my doctrine (so called) as the main substance of it. It nothing avails, 
 that I declare again and again, “ Love is the fulfilling of the law.” I believe this love 
 is given in a moment. But about this I contend not. Have this love, and it is 
 enough. For this I will contend till my spirit returns to God. Whether I am sin¬ 
 gular or no, in thinking this love is instantaneously given, this is not my most beloved 
 opinion. You greatly wrong me when you advance that charge. Nay, I love (strictly 
 speaking) no opi.nim at all. I trample upon opinion, be it right or wrong. I want, 
 
 I value, I preach, the love of God and man. These are my favourite tenets (if you 
 will have the word) more insisted on by me, ten times over, both in preaching and 
 writing, than any or all other subjects that ever were in the world. 
 
APPENDIX. 
 
 286 
 
 18. You will observe, I do not say (and who is there that can?) that I have no 
 siugular opinion at all. But this I say, that in my general tenour of preaching, I 
 teach nothing (as the substance of religion) more singular than the love of God and 
 man: and it was for preaching this very doctrine (before I preached or knew salva¬ 
 tion by faith) that several of the clergy forbade me their pulpits. 
 
 “ But if it be notorious, that you are frequently insisting on controverted opin¬ 
 ions.” If it be, even this will not prove the charge, viz. “ That those are my most 
 beloved opinions, and more insisted upon by me than the uncontroverted truths of 
 Christianity.” 
 
 “ No singularities,” is not my answer. But that no singularities are my most be^ 
 loved opinions ; that no singularities are more, or near so much insisted on by me, 
 as the general uncontroverted truths of Christianity. 
 
 19. “ Another objection (you say) I have to make to your manner of treating 
 your antagonists. You seem to think you sufficiently answer your adversary, if you 
 put together a number of naked scriptures that sound in your favour. But remember, 
 the question between you and them is, not whether such words are Scripture, but 
 whether they are to be so interpreted.” 
 
 You surprise me. I take your word ; else I should never have imagined you had 
 read over the latter Appeal: so great a part of which is employed in this very thing, 
 in fighting my ground, inch by inch ; in proving, not that such words are Scripture, 
 but that they must be interpreted in the manner there set down. 
 
 20. One point more remains, which you express in these words: “When your 
 adversaries tax you with differing from the Church, they cannot be supposed to charge 
 you with differing from the Church as it was a little after the reformation, but as it is 
 at this day. And when you profess great deference and veneration for the Church of 
 England, you cannot be supposed to profess it for the Church and its pastors in the 
 year 1545, and not rather in the year 1745. If then by the Church of England be 
 meant (as ought to be meant) the present Church , it will be no hard matter to show 
 that your doctrines differ widely from the doctrines of the Church.” 
 
 Well, how blind was I! I always supposed, till the very hour I read these words, 
 that when I was charged with differing from the Church, I was charged with differ¬ 
 ing from the articles, or homilies. And for the compilers of these, I can sincerely 
 profess great deference and veneration. But I cannot honestly profess any venera¬ 
 tion at all for those pastors of the present age, who solemnly subscribed to those 
 articles and homilies, which they do not believe in their hearts. Nay, I think, 
 unless I differ from these men, (be they bishops, priests, or deacons,) just as widely 
 as they do from those articles and homilies, I am no true Church of England man. 
 
 Agreeably to those ancient records, by Christian or justifying faith I always meant, 
 faith preceded by repentance, and accompanied or followed by obedience. So I 
 always preached; so I spoke and wrote. But my warm adversaries, from the very 
 beginning, stopped their ears, cried out, “q, heretic, a heretic,” and so ran upon me at 
 once. 
 
 21. But I let them alone : you are the person I want, and whom I have been seek¬ 
 ing for many years. You have understanding to discern, and mildness to repeat 
 (what would otherwise be) unpleasing truths. Smite me friendly and reprove me : 
 it shall be a precious balm ; it shall not break my head. I am deeply convinced, 
 that I know nothing yet as I ought to know. Fourteen years ago, I said, (with Mr 
 Norris.) “ I want heat more than light.” But now I know not which I want most. 
 Perhaps God will enlighten me by your words. O speak and spare not. At least you 
 will have the thanks and prayers of 
 
 Your obedient and affectionate servant, 
 
 September 28, 1745. John Wesley. 
 
 LETTER III. 
 
 For the Rev. Mr. John Wesley. 
 
 Reverend Sir, — I heartily thank you for your very kind and very handsome letter; 
 I have yielded it that attention which I think it justly deserves, and am now set down to 
 give you my thoughts upon it I shall first mo3t readily t£ke notice of those things 
 wherein I stand corrected, and am gone over to you ; and next I shall, with some 
 reluctance, proceed to those, in which we first seem misfortunately to differ. 
 
 Vol, II. 37 
 
APPENDIX, 
 
 2S(i 
 
 1- First, l stand corrected as to my charging your singularities, “ as your most 
 beloved opinions, and more insisted on,” &c ; I retract this comparative and superla¬ 
 tive, and hope you will not think 1 greatly wrong you , when 1 charge you no higher, 
 than with their being your beloved opinions much insisted on. 
 
 2. By saying that “ you seem to think you sufficiently answer your adversary, if 
 you put together a number of naked scriptures that sound in your favour,” I meant 
 not to say that you do this always , but only sometimes; it was a fault in me to express 
 this in such general terms, and without some such proper word of restriction. 
 
 3. In speaking of the ancient and modern Church of England, I was aware 1 should 
 
 lay myself open to some such rebuke as that— How blind was I! &c. 1 was to blame 
 
 therefore not to explain myself a little. I know that the written creeds, articles, &c, 
 of a church, are commonly spoken of as the w hole doctrine of such church ; and it 
 would be so, were human language so univocal as to admit of some one written form, 
 liable to one single sense only but as this is not the case, the doctrine of any church 
 is really its creeds, articles, &c, as generally understood and interpreted by its living 
 pastors, e. g. “ The body and blood of Christ are verily and indeed taken and received 
 by the faithful in the Lord’s supperhere is a written form of the Church of Eng¬ 
 land, generally understood and interpreted in 1345, as teaching transubstantiation ; 
 the very same written words are retained in 1545, but then generally understood and 
 interpreted in a sounder sense. Now should the duke of Norfolk, in 1745, insist 
 that he differed not from the doctrine of the Church of England because he abided by 
 that written form, might I not fairly be allowed to tell him, “ My lord, if by the 
 Church of England be meant, as ought to be meant, the present Church, it will be no 
 hard matter to show that your doctrines differ widely from the doctrines of the 
 Church.” The case will be just the same, though we go no farther back than 1545. 
 If the written articles, &c, w ere then generally understood and interpreted in the 
 Calvinistical sense; and [in] 1745 are generally understood and interpreted in the 
 Arminian sense; then if Mr. Whitefield will at this time of day expound the 17th 
 article in the old justly exploded sense, you may fairly be allowed to show (as you do) 
 the blasphemous consequence of the old exploded sense, and might justly be allowed 
 to tell him, “ Sir, if this be your interpretation, it will be no hard matter to show 
 that your doctrine differs widely from the doctrine of the present Church.” 
 
 Indeed should you, through either zeal, or anger, go so much farther, as to tax one 
 another with solemnly subscribing to those articles, &c, which you do not believe in 
 your hearts, this would be going much too far ; for you do each of you believe the 
 written articles in your hearts, though each of you in a sense very different from the 
 other. These articles of peace admit of this latitude ; and the royal authority which 
 enjoins them, forbids the cramping it, and speaks of both parties subscribing to the 
 written words.—The disbelieving your sense, is not disbelieving the article ; and 
 therefore, notwithstanding the blasphemous consequences of Mr. Whitefield’s sense 
 of the I7th article, you still acknowledge him as a child of God. I hope then the 
 pastors of the present age, bishops, priests, and deacons, for differing from you in 
 the sense of the 13th article, are not to be hinted at as unbelievers in their hearts 
 and children of the devil. 
 
 4. Again, I agree with you, that the written word is [now] the whole and sole rule 
 of faith, and that no such implicit faith is due to an apostle or other worker of mira¬ 
 cles, as that we should admit any thing for truth contrary to the written wOrd : this, 
 I suppose, is all you mean, by “ putting the apostles upon proving their assertions 
 from the written wordwhat, from the written word before they had wrote it? No; 
 but your intention must be, that the written word (i. e. the Old and New Testament, 
 as we now have them complete) is such a perfect rule of faith, that though an apostle 
 or an angel from heaven were to teach any thing contrary thereto, and work ever so 
 many miracles in confirmation of his new doctrine, still we ought not to believe him : 
 this is as true, as that God is true, and that he cannot contradict himself. But where 
 there is no such contradiction, these miracles have their weight. Now I supposed 
 you, not as teaching some doctrine manifestly contradicted by Scripture, but only as 
 inferring something from thence, which, others think, cannot fairly be inferred. I 
 am attending to the inferences of these various teachers, and am in some suspense 
 which are the right ones. During this suspense, one of them gives out, that the 
 Spirit of God gives visible attestations to his ministry by miraculous works, (for 
 surely the casting out of devils may be called so, if any thing can.) Now if this 
 shall appear to be no exaggerated account, but a real fact, am I not justified in saying: 
 that I will, on account of this attestation, assent to his set of Scripture inferences? 
 In short, sir, you either did, or did not, cast out devils; if you did, I am still ready 
 ID be your disciple and follower, all the world aver; if you did not, you ought to say 
 
APPENDJX, 
 
 287 
 
 so, and to own your error, in having related a natural fact in such high terms as 
 unavoidably convey to the reader the idea of a miraculous one. 
 
 5. I agree too with you, that it is (generally) a sufficient defence of any way of 
 speaking whatever, that it is Scriptural; but this admits of many restrictions and 
 limitations: if, for instance, you relate a melancholy person’s amendment in the Scrip¬ 
 ture terms of Christ’s miraculous healing demoniacs, this, the more Scriptural the 
 terms, the more will it be misguiding : if low and common things are told in Scrip¬ 
 ture phrase, it becomes either cant or burlesque: if obsolete w ords are used familiarly, 
 (as earing for ploughing,) the discourse grows unintelligible. If words that have 
 shifted and changed their signification are used, as (let, not for suffer, but for its 
 contrary hinder,) then what is said must appear strange and paradoxical; thus you 
 would make your people start, should you say that all good souls but Christ’s are left 
 in hell till the day of judgment: if some of the apostles had a sort of technical terms 
 peculiar to the controversies of those days, yet well understood by those to whom 
 they wrote, it would be an odd kind of affectation to be familiarly using those terms, 
 merely because they are Scriptural: St. Paul calls Christianity and Judaism faith and 
 works, and sometimes spirit and flesh; yet if a man should say that flesh at present 
 loses ground in Spain, and that spirit gains ground in America, he would but ill 
 defend his singularity by urging that the terms are Scriptural; the case is the same 
 with many others; salvation,justification, reprobation, predestination, and election. 
 It is not therefore the merely being Scriptural that makes terms proper, but we must 
 look back to the occasion of their use ; and if the circumstances then and now are 
 alike, then, and not otherwise, we may pronounce their use alike proper. 
 
 6. Well: you are willing to look thus back to the times of the apostles and reform¬ 
 ers ; and having so done, you ask, “Are not the same persuasions as common now 
 as then ?” No, by no means. The persuasion then was, that they might commute 
 expiations or penances, and such like externa! works, instead of internal holiness. But 
 does any Church of England man maintain any thing like this ? Every wise Church¬ 
 man uses external rites as the means of internal holiness ; and the most ignorant and 
 unwise among us, use them in no worse way than as acts of goodness: but as com- 
 mutations in the stead of holiness, I never heard of one creature among us that pro¬ 
 fessed to use them in so gross a way. 
 
 Pray, sir, do you know any people among us so grossly superstitious as to think 
 that devotion might be put upon God instead of honesty ? That three frauds might be 
 committed for six paternosters ? Or, that four sacraments might be taken in order to 
 commit eight adulteries ? Ii is true, our churches (to speak a sad truth) afford us 
 abundant instances of those who are negligent of internal holiness, —yes, of the exter¬ 
 nal rites of holiness likewise ; our times therefore are times of profaneness, which differ 
 widely from times of superstition, and consequently the phraseology which might be 
 proper for the one, must needs be highly improper for the other : so improper, that 
 possibly the misapplied anti-superstition phrases have contributed to spread not only 
 Jlniinomianism, but infidelity too into the bargain. 
 
 7. And now that we are upon phraseology, give me leave to observe to you, that the 
 insisting too strongly even on Scripture metaphors, has something in it misguiding to 
 the reader ; at least it gives him a claim to your more ready pardon when he mistakes 
 your sense. Thus the hanging so much on faith being the eye, the ear, the finger, the 
 palate, &c, of the soul, inclines a reader to think that you mean something more than 
 mere metaphor; and tbe vehemence of your style in general (a vehemence rather 
 to be envied than condemned) has yet, as such, a tendency to run, if not the writer, 
 at least tbe reader into mistakes! Thus when you asserted that faith is the gift of 
 God, which he bestows— not on such as are fit to be crowned with his blessings, but on the 
 ungodly and unholy, on those who are fit only for everlasting destruction ; —I understand 
 (whether by the fault of the writer or the reader I do not say) that this implied arbi¬ 
 trarily : you will pardon me however, that from those warm words I understood you 
 so, till you now explain yourself to mean, that it is not bestowed without any regard to 
 the fitness or previous qualifications of the recipient. In like manner, when you teach 
 that the pardon of sins in heaven, or justification, is certified to the sinner on earth 
 by the Holy Ghost, and that this certificate or testimony is as easily discernible from 
 the suggestions of reason or fancy, as light is discernible from darkness —I understood 
 this to amount to the infallible testimony of the Holy Ghost. But, it seems, these 
 phrases do not amount to infallible, in that sense that none (by the wrong deductions 
 of reason, or false suggestions of fancy) believe they have it, who indeed have not. 
 In what sense then is it thus plainly discernible and infallible? Is it in this sense, 
 that none (by wrong reasoning or false fancy) who indeed have it, believe they have it 
 not, ? No, nor in this sense neither (witness the case of Mrs. Hannah Richardson, 
 
APPENDIX. 
 
 A 2SS 
 
 who, for above a year after this attestation of justification, continued almost in de¬ 
 spair, fancying she should be damned.) Now, sir, in what sense is that attestation 
 infallible and plainly discernible from fancy, which they who have not may fancy 
 they have ? and they who really have may fancy they have it not ? 
 
 8. As to the experience of pious persons concerning the progressive or the instantar 
 neous gift of faith, you ask me, (and I assure you without any offence,) how many 
 truly pious persons I am so intimately acquainted with , as to be able to interrogate them 
 on the subject ? First, I must answer, that the sentiments of many hundreds may be 
 known from their preachings, writings, or conversations, without any interrogation 
 at all. Next, if you lay an emphasis on the word truly, I must remind you that 
 neither I nor they pretend to have inspected the justification roll in heaven, or to 
 have received any supernatural or miraculous attestation on that bead on earth. If 
 then by “ truly pious persons” you mean those who appear to be such to a reasonable 
 Christian charity, I hope I may answer, that I have known thousands of such in the 
 way I mention : if you have known your ten thousands in the other way, God forbid 
 I should envy your numbers ! No : would to God all the Lord’s people were known 
 to be pious in some way or other ! Yet I cannot help suspecting that the experience 
 of your tens of thousands, expressed in cool language, will amount to nothing super¬ 
 natural or miraculous, indeed to no more than this, that they do remember the day, 
 when hearing the love of God preached in a more impetuous and energetic manner 
 than they ever heard before, they were more affected than they ever were before, so 
 that this was the first time they ever so warmly felt the divine love shed abroad in 
 their hearts, and the first time they so seriously attended to the witness of God’s 
 Spirit with their spirit that they are the children of God. Witness of God’s Spirit— 
 how ? by an audible voice from heaven, or any other supernatural or miraculous in¬ 
 spiration? No ; but by his attestation in the Holy Scriptures.—True believers are 
 the children of God—There is the witness of His Spirit. We are now true believers 
 —There is the witness of their spirit.— Ergo, we are now the children of God: a 
 conclusion drawn from both the premises in a natural and logical, not a supernatural 
 or miraculous way. 
 
 9. As I apprehend much depends on the terms natural and supernatural, and their 
 proper use, give me leave to enlarge a little on this head. Natural, ordinary, and 
 common, when spoken of God’s actions, 1 take to be entirely synonymous terms. 
 Supernatural, miraculous , and uncommon, are likewise synonymous. Thus, when God, 
 by slow and imperceptible degrees, increases a field of wheat forty, fifty, or a hun¬ 
 dred fold, this (though it be truly God’s own work, as if he had poured new created 
 seed down from heaven,) we call natural, ordinary, and common. But when the same 
 almighty power does at once, in a visible and perceptible manner, increase five loaves 
 to the satisfying above five thousand hungry people, this (though in reality not a whit 
 more of a difficulty or miracle, if I may so speak, in itself) we call supernatural, mi¬ 
 raculous, and uncommon; and the case is the same in spirituals as in temporals: if 
 God calls a sinner to repentance, faith, and obedience, by the ministry of man, and 
 by his Holy Spirit’s imperceptibly disposing the sinner’s faculties to receive the call; 
 this is his natural, ordinary, or common way of acting : but if he uses the ministry of 
 a visible angel, or calls with an audible voice, ‘ Saul, Saul, 1 outwardly ; or suddenly 
 inspires him inwardly with any immediate testimony from heaven, perceptibly coming 
 from thence, and as easily distinguishable from the suggestions of reason and fancy, 
 as light is distinguishable from darkness ; then this is his supernatural, miraculous, or 
 uncommon way. 
 
 10. This distinction remembered, let us examine your definition of faith. You 
 condemn mine as defective. But I meant there to speak of faith or belief, as a genus, 
 of which Christian saving faith may be considered as a species: had I confined 
 myself to that species, I might perhaps have defined it,—“a full practical assent to 
 Christian truths, and an inward conviction of things invisible.” And this I apprehend 
 would perfectly have coincided with St. Paul’s ‘ evidence of things not seen, 1 though 
 not with your “supernatural conviction of the things of God where does the Scrip¬ 
 ture say any thing like this, or give the least hint of faith’s being a supernatural or 
 miraculous gift ? What, then, is faith the gift of God, in no higher sense than riches are ? 
 Yes, surely ; but in no higher a sense than hope and charity are : nay, of these three, 
 the greatest of these is charity. When I speak of a full and practical assent, you 
 may be sure I mean such an assent as has (not barely some influence, but) its full and 
 proper influence on practice: now, how a man can have such a full assent to all 
 Christian truths, as is productive of all Christian practice, and yet not have one grain 
 Of faith, is, I own, to me quite incomprehensible. 
 
 I drd not intend to refer you to the polemical or systematical writers of the last 
 
APPENDIX, 
 
 289 
 
 century, but to their immediate successors, who had well concocted and thoroughly 
 digested the former crudities, and who give occasionally, in their writings, such solid 
 and consistent expositions of the former controverted texts, as seem to have been to 
 the satisfaction of most men of learning and piety : insomuch, that I know no divines 
 of the Church of England, from Barrow, Sharp, and Tillotson, down to Smallridge, 
 Clark, and Waterland, and quite to this very day, who have gone back into the old 
 and exploded expositions, except yourselves and Mr. Whitefield ; in which, however, 
 you have not gone such unwarrantable lengths as he. 
 
 12. I think I have now touched upon all the points in your letter, except your 
 defence of the instantaneous gift of faith, from its beginning, in some one first instant. 
 1 know not how to reply to this pertinently, without appearing to speak harshly; the 
 best way I know of doing this, is to follow St. Paul’s example, and ‘ to transfer the 
 things to myself in a figure .’ Suppose, then, sir, I had asserted, that my friends and 
 I had the instantaneous gift of tongues ; and you, on the other hand, had urged, that 
 it was not so with you and your friends. If to this I had replied, that there is always 
 some one first instant when people begin to apply to the learning any language, that 
 therefore it is instantaneous in its beginning , and, consequently, all you had said about 
 the slow use of grammars , lexicons , &e, related not to its beginning, but to its progress 
 and increase , and so was wide of the present question: would not this have started 
 you, sir? And should l not have expected to be told that this was mere quibbling? 
 Not only faith and language, but every thing else in this sense is instantaneous, except 
 God himself, who never had any first beginning at all. 
 
 13. But I have done with your letter, and begin now to repent that I have run out 
 into so many particulars, and that too without any success as to the main point of 
 my former letter ; which was the stating the case between you and your adversaries, 
 to whom you appeared to have given but an evasive answer: to this main point, there¬ 
 fore, we must return again. The Christ-church people gave you the nickname of 
 Methodists. Now the charge is, that the Methodists preach sundry singular and erro¬ 
 neous doctrines ; how many, perhaps is not easy to say ; but for the greater distinct¬ 
 ness, we will say three, viz. unconditional predestination, perceptible inspiration, and 
 sinless perfection. Now, once more, sir, hear your adversaries in their own words: 
 —“ A few young heads set up their own schemes (viz. of unconditional predestina¬ 
 tion, &c,) as the great standard of Christianity, and indulge their own notions (viz. 
 those peculiar notions) to such a degree, as to perplex, unhinge, terrify, and distract 
 the minds of multitudes—and all this, by persuading them, that they neither are, nor 
 can be, true Christians but by adhering to their doctrines.” Now you ask— What 
 do you mean by their own schemes—their own notions — their own doctrines ? It is plain, 
 we mean their distinguishing singularities, their unconditional predestination, their 
 perceptible inspiration, and their sinless perfection.—You go on—“Are they not 
 yours too?” No, we are sure they are not! Are they not the schemes — the notions — 
 the doctrines of Jesus Christ — the great fundamental truths of the gospel ? No, we think 
 they are not. Can you deny one of them, without denying the Bible ? Yes, Mr. Wes¬ 
 ley denies one of them, and we deny the other two, and yet neither be nor we deny 
 the Bible. “ They persuade (so say your adversaries) multitudes of people, that they 
 cannot be true Christians, but by adhering to their doctrines,” (viz. of predestination, 
 inspiration, and perfection.) Why, who says they can ? Say you, Whosoever he be, I will 
 prove him to be an infidel. Well then, Mr. Weslej says, men may be true Christians 
 without adhering to the first doctrine ; and Dr. Berriman says, they may be so with¬ 
 out adhering to the second and third : and yet God forbid that either of those gentle¬ 
 men should be proved to be infidels! You proceed— Do you say, that any man can be a 
 true Christian without loving God and his neighbour ? Surely no ; but what is this ques¬ 
 tion to the purpose ? or how does this uncontroverted truth tend to clear the Methodists 
 from teaching controverted errors ? Certainly this was ad popvlum, not ad clerum; 
 for he must be a poor clerk indeed, who could not perceive this shifting the question, 
 whether it was an oversight in you, or whether it was an instance of your having 
 not arrived at a more sinless perfection than St. Peter or St. Paul, must be left to the 
 decision of your own breast. 
 
 14. Forgive me that I speak thus freely. Whatever error or fault there was in 
 that evasion, l am persuaded you still, in the main, approve of honest and upright 
 dealing. To deal so with you, I must needs tell you that in iny opinion you have no 
 other way of answering the charge of your adversaries, but either by showing that the 
 singularites which they charge you with, are fundamental, and of the essence of 
 Christianity; or else, by frankly owning that you have been guilty of an error in 
 preaching them “with such diligence and zeal, as if the whole of Christianity depend¬ 
 ed upon them.” 
 
29 © 
 
 APPENDIX. 
 
 15. This is the point between you and me. If we are to reap any benefit from 
 this correspondence, (as God grant we may !) it must be by my convincing you that 
 you insist upon things as necessary to final salvation which are not so ; or by your 
 convincing me that I neglect things which are : the former is such an error as affects 
 not final happiness ; but the latter excludes from heaven, and drives to hell. My 
 part then may deserve the name of a friend, , but yours alone that of a benefactor. 
 To enable you to be this benefactor, is the primary end of this debate ; your convic¬ 
 tion is but the secondary only. I can think of but one way more of letting you into 
 my wrong state in religion, (if such it be,) and that is, by reminding you of two 
 former states of your own.—The first state is that which you mention in the 13th 
 section of the sermon of “ The Almost Christian.” Now, sir, let me ask you, if you 
 had died suddenly in that state, is it your opinion that you should have gone to hell? 
 —or to heaven? If you shall say “to hell,” this is running unwittingly into the 
 grossest reprobation scheme : for what can be more so, than to suppose a ^ person 
 using his utmost diligence to eschew all evil, and to have a conscience void of offence 
 —redeeming the time—buying up every opportunity of doing all good to all men— 
 constantly and carefully using all the public and all the private means of grace—en¬ 
 deavouring after a steady seriousness of behaviour at all times, and in all places, and 
 this in all sincerity, having a real design to serve God—a hearty desire to do his will 
 in all things—to please him by whom he was called to fight the good fight of faith, 
 and to lay hold on eternal life,” and ypt consigned over to eternal death, by God’s 
 withholding from him that supernatural gift which he alone can give ? If, on the 
 other hand, you are of opinion that you should have gone to heaven, then your 
 singularities are not essentially necessary to final salvation.—The second of your 
 states, upon which I would interrogate you, is, when you were earnestly employed in 
 preaching the love of God and man, before you preached or knew salvation by faith. 
 Here I ask again, If you had died in this state, is it your opinion you should have 
 gone to hell, or to heaven ? If you should say “ to hellthen how could Christ 
 say, that on these doctrines hang all the law and the prophets ? If, on the other 
 hand, you shall say, “ to heaven :” then a man may be saved without knowing your 
 doctrine of salvation by faith. 
 
 16. In the 78th page of the Second Appeal, you say, “ Wherever I was desired to 
 preach, salvation by faith was my only theme: things were in this posture, when I 
 was told I must preach no more in this and this, and another church ; the reason 
 was usually added without reserve, Because you preach such doctrine.” - Yet in your 
 letter to me you say—“ It was for preaching this very doctrine, the love of God and 
 man, before I preached or knew salvation by faith , that several of the clergy forbade 
 me their pulpits.” This is no way material in our present debate, but I thought it 
 most candid to note what I could not, without your help, tell how to reconcile. 
 
 17. I have now done. If I have convinced you of any error, I dare say you will 
 have candour enough to own it. If I have not, then I am persuaded you will have 
 charity enough to take some farther pains to convince me of such vital mistakes, as 
 threaten my perdition, and put a bar to our ever meeting at the resurrection of the 
 just. 
 
 November 27, 1745. 
 
 LETTER IV. 
 
 For Mr. John Smith. 
 
 December 30, 1745. 
 
 Sir,—I am obliged to you for your speedy and friendly answer; to which I will 
 reply as clearly as I can. 
 
 1. If you have leisure to read the last JIppeal, you will easily judge how much I 
 insist on any opinions. 
 
 2. In writing practically, I seldom argue concerning the meaning of texts : in wri¬ 
 ting controversially, I do. 
 
 3. In saying, “ i teach the doctrines of the Church of England,” I do, and always 
 did mean, (without concerning myself whether others taught them or no, either this 
 year or before the reformation,) I teach the doctrines which are comprised in those 
 articles and homilies, to which all the clergy of the Church of England solemnly profess 
 to assent, and that in their plain, unforced, grammatical meaning. 
 
 As to the 17th article, Mr. Whitefield really believes, that it asserts absolute pre¬ 
 destination. Therefore l can also subscribe to it with sincerity. But the case is 
 
APPENDIX. 
 
 291 
 
 quite different with regard to those who subscribe to the 11th and following articles ; 
 which are not ambiguously worded, as the 17th (I suppose, on purpose) was. 
 
 4. When I say, “ the apostles themselves were to prove their assertions by the 
 written word” I mean the word written before their time, the law and the prophets ; 
 and so they did. I do not believe the case of Averel Spencer was natural: yet, when 
 I kneeled down by her bedside, I had no thought at all of God’s then giving any 
 “ attestation to my ministry.” But I asked of God to deliver ap afflicted soul: and he 
 did deliver her. Nevertheless I desire none to receive my words, unless they are 
 confirmed by Scripture and reason And if they are, they ought to be received, though 
 Averel Spencer had never been born. 
 
 5. That we ought not to relate a purely natural case in the Scripture terms, that 
 express our Lord’s miracles : —That low and common things are generally improper 
 to be told in Scripture phrase:—That Scriptural words which are obsolete , or which 
 have changed their signification, are not to be used familiarly, as neither those tech• 
 nical terms which were peculiar to the controversies of those days;—I can easily 
 apprehend. But I cannot apprehend, that salvation or justification is a term of this 
 sort: and much less, that faith and works , or spirit and flesh , are synonymous terms 
 with Christianity and Judaism. I know this has frequently been affirmed ; but I do 
 not know that it has been proved. 
 
 6. However, you think there is no occasion now for the expressions used in ancient 
 times : since the persuasions, which were common then, are now scarcely to be found. 
 For, “ does any Church of England man (you ask) maintain any thing like this, that 
 men may commute external works, instead of internal holiness ?” Most surely : I 
 doubt whether every Church of England man in the nation, yea, every Protestant (as 
 well as Papist) in Europe, who is not deeply sensible that he did so once, does not 
 do so to this day. 
 
 I am one, who for twenty years used outward works, not only as “ acts of good- 
 ness,” but as commutations (though l did not indeed profess this) instead of inward 
 holiness. I knew 1 was not holy. But I quieted my conscience, by doing such and 
 such outward works. And therefore, I hoped 1 should go to heaven, even without 
 inward holiness. Nor did I ever speak close to one who had the form of godliness, 
 without the power, but I found he had split on the same rock. 
 
 Abundance of people 1 have likewise known, and many I do know at this day, who 
 “are so grossly superstitious, as to think devotion may be put upon God, instead of 
 honesty,” as to fancy, going to church and sacrament will bring them to heaven, 
 though they practise neither justice nor mercy. These are the men who make Chris¬ 
 tianity vile, who above all others “ contribute to the growth of infidelity.” On the 
 contrary, the speaking of faith wo^'king by love , of uniform, outward religion springing 
 from inward, has already been the means of converting several deists, and one atheist 
 (if not more) into real Christians. 
 
 7. “ Infallible testimony” was your word, not mine : I never use it. I do not like 
 it. But I did not object to your using that phrase, because I would not fight about 
 words. If then the question be repeated, “ In what sense is that attestation of the 
 Spirit infallible ?” any one has my free leave to answer, In no sense at all. And yet, 
 though I allow that some may fancy they have it when in truth they have it not; 
 I cannot allow that any fancy they have it not at the time when they really have. I 
 know no instance of this. When they have this faith, they cannot possibly doubt of 
 their having it: although it is very possible, when they have it not, they may doubt 
 whether ever they had it or no. This was Hannah Richardson’s case: and it is, 
 more or less, the case with many of the children of God. 
 
 That logical evidence, that we are the children of God, I do not either exclude or 
 despise. But it is far different from the direct witness of the Spirit; of which I 
 believe St. Paul speaks, in his epistle to the Romans; and which, I doubt not, is 
 given to many thousand souls who never saw my face. But I spoke only of those X 
 personally knew ; (concerning whom indeed I find my transcriber has made a violent 
 mistake, writing 13,000 instead of 1,300.) I might add, those whom I also have 
 known by their writings. But I cannot lay so much stress on their evidence. I can¬ 
 not have so full and certain a knowledge of a writer, as of one I talk with face to 
 face. And therefore, I think the experiences of this kind are not to be compared 
 with those of the other. 
 
 One, indeed, of this kind I was reading yesterday, which is exceeding clear and 
 strong. You will easily pardon my transcribing part of his words. They are in St. 
 Austin’s Confessions, lib. 7, cap. 10. “ Intravi in intima mea, duce te: et potui , quo- 
 
 niamfactus es adjutor meus. Intravi et vidi qualicunque oculo animee mece, supra eundeiv. 
 oculum animee mece, supra mentem mean , lucem Domini incommutabilem: non have 
 
292 
 
 APPENDIX- 
 
 vulgarent, conspicuam omni carni; nec quasi ex eodem genere grandior erat _ non hoc 
 
 ilia erat, sed aliud ; aliud valde ah istis omnibus. Nec ita erat supra mentem meam 
 sicut—Ccelum super terram. Sed superior, qui ipsa fecit me. Q ui novit ventatem 
 novit earn. Et qui novit earn, novit odernilatem. Charitas novit earn. 
 
 “ O <zterna veritas ! Tu es Deus mens! Tibi suspiro die ac node. Et cum te primum 
 cognovi, tu assumpsisti me, ut viderem esse, quod viderem.—Et reverberasti injirmitatem 
 aspectus mei, radians in me vehementer; et contremui amove et horrore: et inveni me 
 longe esse a te—et dixi Nunquid nihil est veritas ? El clamasli de longinquo: immo 
 vero; Ego sum, qui sum. Et audivi, sicut auditur in corde , et non erat prorsus unde 
 dubitarem. Faciliusque dubitarem vivere me, quam non esse veritatem 
 
 9. From many such passages as these, which 1 have occasionally read, as well as 
 from what I have myself seen and known, I am induced to believe, that God’s ordi¬ 
 nary way of converting sinners to himself, is, by “ suddenly inspiring them with an 
 immediate testimony of his love, easily distinguishable from fancy.” 1 am assured, 
 thus he hath wrought in all I have known, (except, perhaps, three or four persons,) 
 of whom I have reasonable ground to believe that they are really turned from the 
 power of Satan to God. 
 
 10. With regard to the definition of faith, if you allow that it is such “an inward 
 conviction of things invisible, as is the gift of God in the same sense, wherein hope 
 and charity are,” 1 have little to object: or, that it is “such an assent to all Chris¬ 
 tian truths, as is productive of all Christian practice.” In terming either faith, or 
 hope, or love, supernatural, I only mean that they are not the effect of any or all of 
 our natural faculties, but are wrought in us (be it swiftly or slowly) by the Spirit of 
 God. But I would rather say faith is “ productive of all Christian holiness ” than “of 
 all Christian practice because men are so exceeding apt to rest in practice , so 
 called ; I mean an outside religion .- whereas true religion is eminently seated in the 
 heart, renewed in the image of Him that created us. 
 
 11. I have not found in any of the writers you mention, a solution of many difficulties 
 that occur on the head of predestination. And to speak without reserve, when 
 I compare the writings of their most celebrated successors, with those of Dr. Barrow 
 and his cotemporaries, I am amazed : the latter seem to be mere children compar¬ 
 ed with the former writers ; and to throw out such frothy, unconcocted trifles, such 
 indigested crudities, as a man of learning, fourscore or a hundred years ago, would 
 have been ashamed to set his name to. 
 
 12. Concerning the instantaneous and the gradual work, what I still affirm is this: 
 —That I know hundreds of persons, whose hearts were one moment filled with fear, 
 and sorrow, and pain, and the next with peace and joy in believing, yea joy unspeaka¬ 
 ble, full of glory :—that the same moment they experienced such a love of God, and so 
 fervent a good will to all mankind, (attended with power over all sin,) as till then 
 they were wholly unacquainted with :—that nevertheless the peace and love thus sown 
 in their hearts received afterwards a gradual increase :—and that to this subsequent 
 increase , the Scriptures you mention do manifestly refer. Now I cannot see that 
 there is any quibbling at all in this. No : it is a plain, fair answer to the objection. 
 
 Neither can I apprehend that 1 have given an evasive answer to any adversary 
 whatever. I am sure I do not desire to do it. For I want us to understand each 
 other. The sooner the better. Therefore let us, as you propose, return to the main 
 point. 
 
 “The charge is,” your words are, “that the Methodists preach sundry singular 
 and erroneous doctrines: in particular three, unconditional predestination, percepti- 
 ble inspiration, and sinlesS perfection.—‘ They set up,’ say their adversaries, ‘ their 
 own schemes and notions as the great standard of Christianity, so as to perplex, un- 
 
 * “Under thy guidance and direction, I entered into my inward parts: and I was enabled to 
 enter, because thou wast my Helper. I entered, and saw, with the eye of my soul, (such as it is,) 
 the unchangeable light of the Lord [shining] above this very eye of my soul, and above my mind. 
 
 I perceived that the light was not of this common kind, which is obvious to all flesh: neither did 
 it appear, as if it was a larger light of the same kind. It was not a light of this description, but 
 of another; a light that differed exceedingly from all these. Nor was it above my mind, in such a 
 manner a6 the heavens are above the earth: but it was superior, because it made me. He who 
 knows the truth is acquainted with this light-, and he who knows it, knows eternity. Charity [or 
 lovel knows it. 
 
 “6 Eternal Truth! Thou art my God. Day and night I sigh after thee ! And when I obtained 
 my first knowledge of thee, thou didst take me to see that there was something which I might 
 behold. Thou didst likewise beat back the weakness of my own sight, and didst thyself power¬ 
 fully shine into me. I trembled with love and with horror-, and I found myself at a great distance 
 from thee.—I exclaimed, ‘ Is truth a nonentity ?’—And thou didst reply from afar, 4 No, indeed ! I 
 AM THAT I AM!’—I heard this as we are accustomed to hear in the heart-, and there was no 
 ground whatever for doubting. Nay, I could more easily doubt of my existence itself, than that 
 n was not the truth ” 
 
APPENDIX. 
 
 293 
 
 binge, terrify, and distract the minds of multitudes, by persuading them that they 
 cannot be true Christians but by adhering to their doctrines.’ This is the charge 
 now you ask, “ What do you mean by their own schemes, their own notions, their own 
 doctrines ? It is plain we mean their unconditional predestination, their perceptible 
 inspiration, and their sinless perfection.” 
 
 The charge then is, “ That the Methodists preach unconditional predestination, 
 perceptible inspiration, and sinless perfection.” But what a charge! Shall John 
 Wesley be indicted for murder, because George Whitefield killed a man ? Or shall 
 George Whitefield be charged with felony, because John Wesley broke a house?'— 
 How monstrous is this ?—How dissonant from all the rules of common sense and 
 common honesty ! Let every man bear his own burden. If George Whitefield killed 
 a man, or taught predestination, John Wesley did not: what has this charge to do 
 with him ? And if John Wesley broke a bouse, or preached sinless perfection, let him 
 answer for himself. George Whitefield did neither: why then is his name put into 
 this indictment ? 
 
 Hence appears the inexcusable injustice of what might otherwise appear a trifle. 
 When 1 urge a man in this manner, he could have no plea at all, were he not to reply, 
 “ Why, they are both Methodists .” So when he has linked them together by one 
 nickname , he may hang either instead of the other ! 
 
 But sure this will not be allowed by reasonable men. And if not, what have I to do 
 with predestination ? Absolutely nothing. Therefore set that aside: yea, and sin¬ 
 less perfection too. “How so? Do not you believe it?” Yes, I do: and in what 
 sense I have shown in the sermon on Christian perfection. And if any man calls it 
 an error, till he has answered that, I must say, “ Sir, you beg the question.” But 
 I preach, perhaps, twenty times, and say no more of this than even a Calvinist would 
 allow. Neither will I enter into any dispute about it, any more than about the mil- 
 lenium. 
 
 Therefore the distinguishing doctrines on which I do insist, in all my writings, and 
 in all my preaching, will lie in a very narrow compass. You sum them all up in per¬ 
 ceptible inspiration . For this I earnestly contend: and so do all who are called 
 Methodist preachers. But be pleased to observe what we mean thereby. We mean 
 that inspiration of God’s Holy Spirit, whereby he fills us with righteousness, peace, 
 and joy, with love to him, and to all mankind. And we believe it cannot be, in the 
 nature of things, that a man should be filled with this peace, and joy, and love, by 
 the inspiration of the Holy Spirit, without perceiving it as clearly as he does the light 
 of the sun. 
 
 This is (so far as I understand them) the main doctrine of the Methodists. This 
 is the substance of what we all preach. And I will still believe none is a true Christian 
 till he experiences it; and consequently, “ that people, at all hazards, must be con¬ 
 vinced of this: yea, though that conviction at first unhinge them ever so much, 
 though it should in a manner distract them for a season. For it is better that they 
 should be perplexed and terrified now’, than that they should 3leep on and awake in 
 hell.” 
 
 I do not therefore, I will not, shift the question; though I know many who desire 
 I should. I know the proposition I have to prove, and I will not move a hair’s 
 breadth from it. It is this, “ No man can be a true Christian , without such an inspi¬ 
 ration of the Holy Ghost as fills his heart with peace, and joy, and love: which he 
 who perceives not, has it not.” This is the point for which alone I contend. And 
 this I take to be the very foundation of Christianity. 
 
 13. The answer, therefore, which you think we ought to give, is that [which] we 
 do give to the charge of our adversaries. “ Our singularities (if you will style them 
 so) are fundamental, and of the essence of Christianity.” Therefore we must 
 “ preach them with such diligence and zeal, as if the whole of Christianity depended 
 upon them.” 
 
 14. It would doubtless be wrong to insist thus on these things, if they were “ not 
 necessary to final salvation.” But we believe they are; unless in the case of invin¬ 
 cible ignorance. In this case, undoubtedly many thousands are doubtless saved who 
 never heard of these doctrines. And I am inclined to think this was our own caae, 
 both at Oxford, and for some time after. Yet 1 doubt not, but had we been called 
 hence, God would first, by this inspiration of bis Spirit have wrought in our hearts 
 that holy love without which none can enter into glory. 
 
 15. I was aware of the seeming contradiction you mention, at the very time ivhen 
 I wrote the sentence. But it is only a seeming one. For it is true, that from May 
 24, 1738, “ Wherever I was desired to preach, salvation by faith was my only theme,” 
 (i. e. such a love of God and man as produces all inward and outward holiness, and 
 
 Vot, IT 38 
 

 APPENDIX. 
 
 springs from a conviction wrought in us by the Holy Ghost, of the pardoning love o? 
 God:) and that when I was told, “You must preach no more in this church,” it was 
 commonly added, “ Because you preach such doctrine 1” And it is equally true, that 
 “it was for preaching the love of God and man, that several of the clergy forbade me 
 their pulpits,” before that time, before May 24, before 1 either preached or knew sal- 
 ration by faith. 
 
 16. We are at length come to the real state of the question between the Method¬ 
 ists (so called) and their opponents. “ Is there perceptible inspiration, or is there 
 not? Is there such a thing (if we divide the question into its parts) as faith pro¬ 
 ducing peace, and joy, and love, and inward (as well as outward) holiness ? Is that 
 faith which is productive of these fruits, wrought in us by the Holy Ghost, or not ? 
 And is he in whom they are wrought necessarily conscious of them, or is he not?” 
 These are the points on which I am ready to join issue with any serious and candid 
 man. Such I believe you to be. If therefore I knew on which of those you desired 
 my thoughts, I would give you them freely, such as they are : or (if you desire it) on 
 any collateral question. The best light I have I am ready to impart; and am ready 
 to receive farther light from you. My time, indeed, is so short, that I cannot answer 
 your letters so particularly, or so correctly, as I would. But I am persuaded you 
 will excuse many defects, where you believe the design is good. 1 want to know 
 what, as yet, I know not. May God teach it me by you, or by whom he pleaseth 
 ‘ Search me, 0 Lord, and prove me : try out my reins and my heart. Look ivell 
 if there be error or wickedness in me j and lead me in the way everlasting !’ 
 
 January 3d, 1745—6. 
 
 LETTER V. 
 
 To the Rev. Mr. John Wesley. 
 
 Reverend Sir, —I received the favour both of your book and your letter, for 
 which I had returned my thanks sooner but for the interruption of having been a 
 journey from home. 
 
 1. You think the case is quite different with regard to those who subscribe to the 
 11th and following articles, from the case of those who subscribe to the 17th. Now, 
 I think the case is exactly the same: those articles are equally ambiguous, and I 
 suppose of them, as you do of the 17th, that they were contrived so on purpose, in 
 order to give the greater latitude for both parties to subscribe: that in fact they are 
 ambiguous, is evident from the various interpretations of the commentators on them; 
 and that they fairly admit of some latitude, you show by your practice ; for the 15th 
 article has these words:—“ All we, the rest, although baptized and born again in 
 Christ, yet offend in many things.” Now, though the most obvious, plain, unforced , 
 grammatical meaning be, that the most perfect Christians sin in many things, yet this 
 hinders you not from preaching sinless perfection.* You should not then treat 
 others as the children of the devil, for taking the same liberty which you and Mr. 
 Whitefield take, who continue, notwithstanding, the children of God. 
 
 2. I would not willingly mistake you in this or any other article ; but I must observe 
 to you, that you speak so variously on various occasions, that rt is extremely hard to 
 take your right meaning: thus, sometimes you disclaim all miraculous powers, and 
 supernatural attestations to your ministry ; yet, at other times, God gives you extra- 
 traordinary attestations , and you allow Averel Spencer’s case to be supernatural: in 
 one paragraph, you allow it lawful for good people to marry ; in another, you say all 
 should refrain who can, and that all the children of God can: sometimes perfection is 
 instantaneous, and the newly-justified has at once power over all sin ; at other times, 
 this work is represented as slow, and gradually increasing : sometimes no one, doubt¬ 
 ing of faith, can be the child of God : at other times, doubting whether they ever had 
 it or no, is more or less the case with many of the children of God: sometimes the 
 newly-justified is represented as always receiving, in the very moment of his justifica¬ 
 tion, an indubitable attestation of it from the Holy Spirit, as perceptible as the sun 
 at noonday ; yet, at other times, the justified person is spoken of as doubting whe¬ 
 ther she ever had any such attestation, for many months after her certain justification. 
 Now, in order to soften this last case of Hannah Richardson, you shift the terms, you 
 drop the word attestation of which I was speaking, and substitute the word faith in 
 its stead; a person may have faith to-day, and be an infidel to-morrow, but no one 
 
 * See page 12S. 
 
APPENDIX, 
 
 296 
 
 can receive an attestation to-day from some credible and unquestionable authority, and 
 yet doubt to-morrow ivhether he had any such attestation: if the Holy Spirit, the 
 moment a person is justified, certifieth this justification by an attestation as plainly 
 discernible from the suggestions of reason and fancy as light is discernible from dark¬ 
 ness, then Hannah Richardson could not possibly doubt whether she had had this 
 attestation or not, for above a twelvemonth after her justification: on the other hand, 
 if Hannah Richardson after the attestation of her justification doubted whether she 
 ever had such attestation or not, then this attestation is not such a glaring and mani¬ 
 fest sunshine light as you would elsewhere represent it; nor any ways distinguish¬ 
 able from the suggestions of reason or fancy, since they who never had it may fancy 
 they have it, and they who have had it may fancy they had it not. 
 
 3; I know not what kind of proof you expect of St. Paul’s technical terms; I can 
 say for myself, that the proof seems to m* convincing even to demonstration, that 
 justification was used as technically by the apostle as Chisidim was by the Jews, and 
 that faith in some places stands for the whole complex of Christianity , and loorks for 
 the rites and ceremonies of the Mosaic law : but if the arguments which learned men 
 have used in this matter, seem less convincing to you, you are at liberty to reject 
 their interpretation for any other which will make sense of the apostle’s reasoning. 
 This no way affects the main of our debate, and was brought in only obliquely and 
 hypothetically ; you had argued for the propriety of using all Scripture phrases, upon 
 which I excepted obsolete and technical terms, upon supposition that there were any 
 such. 
 
 4. Whether for twenty years together you used outward works as commutations 
 instead of inward holiness, you are the best and only judge ; every one knows what 
 passes in his own mind, and must be allowed to be master of his own experience ; 
 allow me then capable of telling what I experience. I was confirmed about the age 
 of fourteen. What childish apprehensions I might have [had] before that time, I 
 cannot well say ; but, for about forty years since, I have ever believed that ‘ without 
 holiness no one shall see the Lord,' nor did I once, that I know of, entertain so mean 
 an opinion of the Supreme Being as to think he might have any thing else put upon 
 him in the stead; neither did I ever, in the whole course of my life, meet with any 
 Protestant, except yourself, that attempted commutations ; I have known many Pro¬ 
 testants that have leaned too much on the opus operantis , but on the opus operatum 
 never one : all the well-instructed I know, receive the sacrament as a means of good¬ 
 ness ; all the ill-instructed, as an act of goodness ; but, as a commutation instead of 
 goodness, surely no Protestant ever did but yourself; the most ignorant I ever met 
 with, know better than this. If an unholy and hypocritical communicant is taken 
 in adultery, what is the language of the lowest mob ? Do they look on his worship 
 as a mitigation of his wickedness ? Do they not all with one mouth declare it an ag¬ 
 gravation ? Do they say ?—“ Well, his fault is not so great as another’s, for he has 
 been twelve times this year at the sacrament!”—No. The most ignorant wretch in 
 the crowd can say—“ What a villain is this to do thus, and yet to go so often to the 
 sacrament!” So far are the most uninstructed Protestants from thinking that out¬ 
 ward acts of worship may be commuted instead of chastity and purity! As to myself, 
 I am very far from the state of a sinless perfection ; yet with all my faults and infirmi¬ 
 ties about me, I can truly assert, that I am not sensible of the weakness and wicked¬ 
 ness of commutation. But alas! this is only prejudicing you more against me, 
 since you seem disposed to believe that every Protestant in Europe, that is not deeply 
 sensible that he was once thus guilty, is so still to this day. 
 
 5. I suppose you lay but little stress on any human authority, and less on so flighty 
 and injudicious an author as St. Austin, who, on whatever subject he wrote, (for 
 instance, whether for or against Pelagianism,) was almost always in extremes ; the 
 same impetuosity of temper which made him so profligate a rake whilst a sinner, 
 made him so flighty and rapturous when he became a saint: now, what is to be 
 gathered from the rhetorical prosopopoeia of such a valde man ? Only this, that the 
 oratorical flights of devotees would make strange articles put into a creed; almost 
 every error that has crept into the church, has owed its rise more or less to rhetorical 
 beightenings: even transubstantiation itself owes its birth to over-zealous orators 
 too rapturously heightening the devotion of the altar. Yet their flights, like this 
 which you quote of St. Austin, when put into cool language, prove just nothing at all. 
 
 6. 11 By calling faith, hope, or love, supernatural, you only mean that they are not 
 the effect of any or all of our natural faculties, but are wrought in us by the Spirit of 
 God.” To this I have little to object but the propriety of the language. By terming 
 some of our faculties natural, you seem to imply, that we have others supernatural, 
 which I think we have not; and by making faith, hope, and love, the effects of God's 
 
APPENDIX. 
 
 m 
 
 Spirit, you seem to suggest that there are other acts -which we can effect without tlx 
 concurrence of the Divine Energy, which I presume we cannot; we can no more turn 
 ourselves in our bed without his immediate and actual assistance, than we can turn 
 ourselves from a course of wickedness to a course of holiness: instead of setting this 
 matter higher than others, you really set it lower, if you imagine God’s aid necessary 
 only in things spiritual, and not in things physical likewise: that uniform grasp of 
 Providence which naturalists call attraction, is the immediate act of God ; and a 
 sparrow can no more fall to the ground, without an actual exertion of the Divine 
 Power, than tongues of fire, the instantaneous gift of languages, illumination, sanc¬ 
 tification, &c, can descend from heaven without such power; whatsoever is done in 
 the earth, God doth it himself; yet we are not mere instruments liable only to be 
 acted on, but he hath delegated to us active powers, so that with his concurrence we 
 can become real agents : there is a sense therefore in which w’e will and act ; and 
 there is a sense too in which God w'orketh in us both to will and to do. Our faculties 
 (whether you call them natural or supernatural) are all God’s gifts, nor can the meanest 
 be exerted without the assistance of his Spirit. 
 
 7. You find men too apt to rest in practice ; I find them much more apt to rest in 
 theory: there is no speculation, how wild or ill-grounded soever, but what the bulk of 
 mankind will more easily give into, than into the uniform practice of universal piety; 
 to live soberly, righteously, and godly in this world, seems to many a tedious way of 
 getting to the next. But let an Antinomian teach that a strong belief will carry men 
 to heaven, and thousands shall readily give into this senseless speculation ; in like 
 manner, how many are there who had rather rely on another’s righteousness, than 
 be at the pains of having any of their own! In short, clerical powers, irresistible de¬ 
 crees, confident assurance, or any groundless theory , is much oftener and more fatally 
 rested on, than the steady practice of a holy and a Christian life. 
 
 8. I could not help being a little surprised at the offence which was taken at my 
 charge on the Methodists. When it is said, “ Men of such and such a denomination 
 (no matter whether assumed or imposed) hold such or such errors,” the meaning is 
 always supposed to be, that those errors are held by some or other of them, not that 
 each error is held by each; and I dare say the Quakers will not think you injured 
 them, if you produced three tenets as the tenets of the Quakers, though one were a 
 quotation from Fox, another from Naylor, and a third from Barclay: had I there¬ 
 fore made the charge indiscriminately, there had been nothing so much out of the 
 way in the charge ; but that which makes the offence still odder is, that I had care¬ 
 fully distinguished your supposed errors from Mr. Whitefield’s: so far am I from 
 confounding you together, that I have often wondered a man of your good sense and 
 sound learning should hold any fellowship with so weak and empty a person as Mr. 
 Whitefield. His unconditional predestination I noted as his, and expressly declared 
 your denial of it: methinks therefox’e the declamatory paragraph about murder .and 
 housebreaking might have been spared, since I have neither indicted the murderer of 
 housebreaking, nor the housebreaker of murder, but gave distinctly to each his due ; 
 to him, unconditional predestination : to you, sinless perfection and perceptible inspi¬ 
 ration. As to the former, you will not enter into any dispute about it, any more than 
 about the millennium, so our debate will be reduced into the shorter compass. 
 
 9. “ We are at length come to the real state of the question between the Methodists 
 and their opponents, Is there perceptible inspiration, or is there not ?” That there is 
 inspiration, or the influence of the Divine Spirit on the human spirit, is agreed by 
 both parties; the whole of the question, therefore, turns upon the perceptibility of 
 this inspiration: the question then is, Does God’s Spirit work perceptibility on our 
 spirit by direct testimony, (as you elsewhere call it,) by such perceivable impulses and 
 dictates as are as distinguishable from the suggestions of our own faculties, as light is 
 distinguishable from darkness? (as the Quakers maintain.) Or does he imperceptibly 
 influence our minds to goodness, by gently and insensibly assisting our faculties and 
 biassing them aright? Here is the whole of the question. Now let us consider how 
 .you attempt to divide this question into its parts. Is there such a thing as faith pro¬ 
 ducing peace, and joy, and love, fyc? Yes, and producing a general good life into the 
 bargain. Is that faith which is productive of these fruits wrought in its by the Holy Ghost 
 or no? Yes, as all other good things are wrought in us. Is he in whom they (the 
 fruits) are wrought , necessarily conscious of them, (peace, joy, love, &c,) or is he not ? 
 Yes, for he who perceives not joy, has not joy; but what is this to perceptibility of 
 inspiration ? You would not venture to shift terms thus in a physical dissertation. 
 Suppose we were disputing about vegetation; I maintained that it is a work so slow 
 and gentle, as to be altogether imperceptible. You, on the contrary, assert, that it 
 h a work as perceptible as the suii’s light at noonday: for, say you, are not these 
 
APPENDIX. 
 
 297 
 
 fruits, these apples, pears, and plums, things plainly perceptible ? Yes indeed they are, 
 but not one whit more perceptible than that you have now entirely shifted the ques¬ 
 tion. This shifting quite amazes me; because I take you to have too good a head 
 to do it without design, and to have too good a heart to do it with design : so I must 
 leave this in the dark, till you are pleased to give me farther light. 
 
 10. The question to be debated then is, not whether the fruits of inspiration are 
 things perceptible, but whether the work of inspiration itself be so ? Whether the 
 work of God’s Spirit in us be as easily distinguishable from the working of our own 
 spirit, as light is from darkness? (as you have elsewhere asserted.) If we are in 
 the wrong, confute us by argumentation, but not by threatening us with our awaking 
 in hell. The profuse throwing about hell and damnation may have its effect on weak 
 minds ; it may terrify such into hasty and sudden converts; but on men of reason, 
 and religion, to whom you appeal, it will be apt to have a quite contrary effect: they 
 well know that that scheme of religion bids fairest for the true one, which breathes the 
 largest and most extensive Christian chanty. I have no stronger presumption against 
 Popery itself, than its damning ail who are not of its persuasion. When Henry IV 
 of France decided in favour of the Popish disputants, because they denied salvation 
 possible out of their pale, which the Protestants had allowed possible out of theirs, 
 he made a conclusion the very reverse of truth and good sense, as if there were most 
 safety where there were least charily. Yet, by the thunder of their anathemas, they 
 terrify weak minds into a submission to them ; and, to minds less weak they soften 
 their uncharitable doctrine, by half-allowing, that other well-meaning Christians may 
 have some chance of salvation in the case of invincible ignorance : but even then, it 
 must needs be in their own narrow way of thinking, and by God’s working on the 
 hearts of the well-meaning on their deathbeds, that reconciliation to Holy Church, 
 without which none can enter into glory. But these artificial threatenings, I dare 
 say, have no other effect on you, or any other man of sense, than to move your pity. 
 
 11. If then we may expect, most truth where there is most charity, the presump¬ 
 tion will be in our favour, till you shall clearly prove the other side of the question 
 in debate, for we by no means exclude you from heaven, even upon supposition that 
 you do hold some wrong and enthusiastical notions : 1 dare say you mean no harm ; 
 yet suffer me to say frankly, I think you unwittingly do a great deal. Cartwright 
 and the old Puritans I believe meant no harm ; yet what a scene of disorder did 
 their lectures produce ! Strict order once broken, confusion rushes in like a torrent 
 at a trilling breach. You find yourself every day going farther and farther from the 
 orderly paths ; you are now come to approve of lay preachers : well, if they preach 
 the gospel of peace, where is the harm ? But what if, order once broke, unsent per¬ 
 sons take upon them to preach all sorts of error, discord, and confusion ? “ God may 
 send,” say you, u by whom he pleases and outward mission and order thus once 
 set aside, the devil will send his emissaries fast enough. We are not ignorant of his 
 devices. Your zeal puts you upon preaching in season and out of season ; his cun¬ 
 ning makes use of your honest zeal to his dishonest and diabolical purposes : he well 
 knows you do him more service by breach of order, than ever you can do him 
 disservice by all your laborious industry. I am not making conjectures of what may 
 happen, but relating to you mischiefs which actually have happened; for (not to 
 mention the shameful disorders you have undesignedly given occasion to at Wednes- 
 bury, Darlaston, Walsal, &c,) in countries which you have not much frequented, 
 there have appeared preachers, teaching the grossest Antinomianism on heaths and 
 commons ; these were hardly of your sending, yet have they personated being your 
 disciples, by praying for you and your brother by name : others have come preaching 
 in the streets against prelacy, and denouncing the bitterest woes and curses against 
 all bishops, priests, and deacons ; others have made as free with the lay ministry as these 
 have wiih the clerical; and had not the rebels been driven back, we should have had 
 thousands (it is said) pretending a mission from God to preach against the wicked¬ 
 ness of the great. Thus, order once ever so little set aside, a door is opened to the 
 tempter to drive in his legion of monstrous errors and wickedness, and throw us 
 back into all the confusion of the last century, into the freakishness of enthusiasm, 
 sedition, murder, and treason. 
 
 12. I know that you abhor these things: and the devil knows it too : he will 
 therefore no more tempt you to these things, than he would tempt you to turn a rake, 
 or a stage-player ; but if he tempts you through an excess of zeal to break in upon order , 
 he does his work as well. It was past his skill to make Tertullian & profligate, but 
 he found the means to make him a Montanist. The son of a Wesley and an Annesley 
 is in no danger of lukewarmness , but ought to take great care on the side of impetuo¬ 
 sity and seaL The tempter will never make you a sauntercr or a sluggard, but if you 
 
APPENDIX. 
 
 2U8 
 
 are not upon your guard, may possibly, before you are aware, make you a Quaker. 
 Nay, perceptible inspiration admitted, you ought to be such ; for I will be bold to say, 
 that, allowing that one false principle, Mr. Barclay’s is a very consistent and cohe¬ 
 rent system. 
 
 13. In short, sir, you must either defend that system, or renounce this principle ; 
 or it'your perceptible inspiration any way differs from that of the Quakers , you will be 
 so kind as to show us wherein. I have no more to add, but that 1 pray God to re¬ 
 strain your zeal if it be excessive; and to quicken mine if it be defective t as I have too 
 much reason to fear it is. 
 
 February 26, 1745—6. 
 
 LETTER VI. 
 
 For Mr. John Smith. 
 
 London , June 2 5th, 1746. 
 
 Sir,—A t length I have the opportunity which I have long desired, of answering 
 the letter you favoured me with some time since. O that God may still give us to 
 bear with each other, and to speak (what we believe is) the truth in love ! 
 
 1. I detest all zeal which is any other than the flame of love. Yet, I find it is not 
 easy to avoid it. It is not easy (at least to me) to be always zealously affected in a 
 good thing , without being sometimes so affected in things of an indifferent nature. Nor 
 do I find it always easy to proportion my zeal to the importance of the occasion ; 
 and to temper it duly with prudence, according to the various and complicated cir¬ 
 cumstances that occur. I sincerely thank you for endeavouring to assist me herein, 
 to guard me from running into excess. I am always in danger of this, and yet I daily 
 experience a far greater danger of the other extreme. To this day, I have abundantly 
 more temptation to lukewarmness than to impetuosity: to be a saunterer—inter sylvas 
 academicas, a philosophical sluggard , than an itinerant preacher. And, in fact, what 
 I now do is so exceedingly little, compared with what I am convinced I ought to do, 
 that I am often ashamed before God, and know not how to lift up mine eyes to the 
 height of heaven l 
 
 2. But may not love itself constrain us to lay before men the tenors of the Lord? 
 And is it not better that sinners “ should be terrified now, than that they should 
 sleep on and awake in hell ?” I have known exceeding happy effects of this, even 
 upon men of strong understanding; yet I agree with you, that there is little good to 
 be done by “ the profuse throwing about hell and damnation and the best way of 
 deciding the points in question with us, is cool and friendly argumentation. 
 
 I agree too,—“ That scheme of religion bids fairest for the true, which breathes 
 the most extensive charity.” Touching the charity due to those who are in error, I 
 suppose we both likewise agree, that really invincible ignorance never did, nor ever 
 shall exclude any man from heaven. And hence, I doubt not, but God will receive 
 thousands of those who differ from me, even where I hold the truth. But still, I 
 cannot believe he will receive any man into glory (I speak of those under the Chris¬ 
 tian dispensation) “ without such an inspiration of the Holy Ghost, as fills his heart 
 with peace, and joy, and love.” 
 
 3. In this Mr. Whitefield and I agree; but in other points we widely differ. And 
 therefore, I still apprehend, it is inexcusably unjust to link us together whether we 
 will or no. For by this means each is constrained to bear not only his own, but 
 another’s burden. Accordingly, I have been accused a hundred times of holding 
 unconditional predestination. And no wonder: for wherever this charge is advanced, 
 “ The Methodists preach sundry erroneous doctrines ; in particular three, uncondi¬ 
 tional predestination, perceptible inspiration, and sinless perfection,” the bulk of man¬ 
 kind will naturally suppose that the Methodists in general hold these three doctrines. 
 It will follow, that if any of these afterwards hear “ Mr. Wesley is a Methodist,” he 
 will conclude, “ then he preaches unconditional predestination, perceptible inspira¬ 
 tion, and sinless perfection.” And thus one man is made accountable (by others, if 
 not by you,) for all the errors and faults of another. 
 
 4. The case of many who subcribe to the 11th and following articles, I cannot yet 
 think, is exactly the same with the case of Mr. Whitefield and me subscribing the 
 17th. For each of us can truly say, “ I subscribe this article in that which I believe 
 from my heart is its plain grammatical meaning .” Twenty years ago I subscribed the 
 
APPENDIX. 
 
 299 
 
 15th article likewise, in its plain, unforced, grammatical meaning. And whatever 1 
 do not now believe in this sense, I will on no terms subscribe at all. 
 
 I speak variously, doubtless, on various occasions, but I hope not inconsistently. 
 Concerning the seeming inconsistency which you mention, permit me to observe 
 briefly, 1. That I have seen many things which I believe were miraculous .- yet I de¬ 
 sire none to believe my words any farther than they are confirmed by Scripture and 
 reason. And thus far 1 disclaim miracles. —2. That I believe he that marrieth doth 
 well; but he that doth not (being a believer) doth better. However, 1 have doubts 
 concerning the tract on this head, which I have not yet leisure to weigh thoroughly; 
 
 •—3. That a newly-justijied person has at once, in that hour, power over all sin: and 
 finds from that hour the work of God in his soul slowly and gradually increasing 
 And lastly, that many, who while they have faith, cannot doubt, do afterwards doubt 
 whether they ever had it or no. Yea, many receive from the Holy Ghost an attesta¬ 
 tion of their acceptance, as perceptible as the sun at noonday; and yet those same 
 persons, at other times, doubt whether they ever had any such attestation: nay, 
 perhaps, more than doubt, perhaps wholly deny all that God has ever done for their 
 souls: in as much as in this hour and power of darkness they cannot believe they ever 
 saw light. 
 
 6. I think St. Austin’s description of his own case (whether it prove any thing more 
 or less) greatly illustrates that light, that assurance of faith, whereof we are now 
 speaking. He does not appear, in writing this confession to God, to have had any 
 adversary in view : nor to use any rhetorical heightening at all; but to express the 
 naked experience of his heart, and that in as plain unmetaphorical words as the na¬ 
 ture of the thing would bear. 
 
 7. I believe firmly, and that in the most literal sense, that without God we can do 
 nothing; that we cannot think, or speak, or move a hand or an eye, without the con¬ 
 currence of the Divine Energy : and that all our natural faculties are God’s gift, nor 
 can the meanest be exerted without the assistance of his Spirit. What then do I mean 
 by saying, “ That faith, hope, and love, are not the effect of any, or all our natural 
 faculties ?” I mean this, that supposing a man to be now r void of faith, and hope, and 
 love, he cannot effect any degree of them in himself, by any possible exertion of his 
 understanding, and of any or all his other natural faculties, though he should enjoy 
 them in the utmost perfection. A distinct power from God, not implied in any of 
 these, is indispensably necessary, before it is possible he should arrive at the very 
 lowest degree of Christian faith, or hope, or love. In order to his having any of 
 these (which, on this very consideration, I suppose St. Paul terms the ‘ fruits of the 
 Spirit,’) he must be created anew, thoroughly and inwardly changed by the opera- 
 tion of the Spirit of God, by a power equivalent to that which raises the dead, and 
 which calls the things which are not as though they were. 
 
 8. The ‘ living soberly, righteously, and godly’ in this present world, or the uni¬ 
 form practice of universal piety, presupposes some degree of these fruits of the Spirit, 
 nor can possibly subsist without them. I never said men were too apt to rest on 
 this practice. But I still say, I know abundance of men who quiet their conscience 
 without either faith or love by the practice of a few outward works. And this keeps 
 them as easy and contented, though they are without hope and without God in 
 the world, as either the doctrine of irresistible decrees could do, or any theory what¬ 
 soever. 
 
 Now what is this but using outward works as commutations for inward holiness ? 
 For, 1. These men love not inward holiness : they love the world ; they love money j 
 they love pleasure, or praise. Therefore, the love of God is not in them ; nor con¬ 
 sequently, the Christian love of their neighbour. Yet, 2. They are in no wise convinced 
 that they are in the broad way which leads to destruction. They sleep on and take 
 their rest. They say ‘ Peace, peace,’ to their soul, though there is no peace. But 
 on what pretence ? Why, on this very ground, because, 3. They do such and such 
 outward works. They go to church, and perhaps to the Lord’s table. They use (in 
 some sort) private prayer. They give alms, and therefore they imagine themselves 
 to be in the high road to heaven. Though they have not ‘ the mind that was in 
 Christ,’ yet they doubt not but all is safe, because they do thus and thus, because their 
 lives are not as other men’s are. This is what I mean by using outward works as 
 commutations for inward holiness. I find more and more instances every day of this 
 miserable self-deceit. The thing is plain and clear. But if you dislike this phrase, 
 we will drop it and use another. 
 
 Nearly allied to this is the “ gross superstition of those, who think to put devotion 
 upon God, instead of honesty.” I mean, who practise neither justice nor mercy, 
 and yet hope to go to heaven, because they go to church and sacrament. Can you 
 
300 
 
 APPENDIX 
 
 find no such men in (.he Church of England ? I find them in every street. Nine 
 times in ten, when I have told a tradesman, “ You have cheated me, sold me this for 
 more than it is worth,” (which I think is a breach both of justice and mercy)—“ Arc 
 you a Christian ?—Do you hope to go to heaven ?” His answer, if he deigned any 
 anwer at all, has been to this effect: “ As good a Christian as yourself! ‘ Go to hea¬ 
 ven ?’ Yes, sure ! for I keep my church, as well as any man.” 
 
 Now, what can be plainer, than that this man keeps his church, not only as an act 
 of goodness, but as a commutation instead of goodness, as something which he hopes 
 will do as well, will bring him to heaven, without either justice or mercy ? Perhaps, 
 indeed, if he fell into adultery or murder, it might awaken him out of his dream, and 
 convince him (as well as his neighbours) that this worship is not a mitigation, but an 
 aggravation of his wickedness. But nothing short of this will. In spite of all your 
 reasoning and mine, he will persist in thinking himself a good Christian : and that if 
 his brothei' have aught against him, yet all will be well so he do but constantly bring 
 his gift to the altar. 
 
 I entreat you, sir, to make the experiment yourself; to talk freely with any that 
 come in your way. And you will surely find, it is the very thing which almost 
 destroys the (so called) Christian world. Every nominal Christian has some bit or 
 scrap of outward religion, either negative or positive: either he does not do in some 
 respect like other men, or he does something more than they. And by this, however 
 freely he may condemn others, he takes care to excuse himself ; and stifles whatever 
 .convictions he might otherwise have, ‘ that the wrath of God abideth on him.’ 
 
 After a few impartial inquiries of this kind, I am persuaded you will not say, “As 
 a commutation, surely no Protestant ever did [receive the Sacrament] but yourself.” 
 Is there not something wrong in these words on another account ? As well as in 
 those, “ You should not treat others as the children of the devil, for taking the same 
 liberty which you and Mr. Whitefield take, who continue, notwithstanding, to be the 
 children of God!” Is there not in both these expressions (and perhaps in some 
 others, which are scattered up and down in your letters) something too keen ? some¬ 
 thing that borders too much upon sarcasm ? upon tartness, if not bitterness ? Does 
 not any thing of this sort, either make the mind sore, or harden it against convic¬ 
 tion ? Does it not make us less able to bear plainness of speech ? or, at least, less 
 ready to improve by it ? Give me leave to add one word more before I proceed. I 
 cannot but be jealous over you. I fear you do not know, near so well as you suppose, 
 even what passes in your own mind. I question not but you believe, that without 
 inward holiness no man shall see the Lord. But are you sure you never once enter¬ 
 tained a thought that something else might be put upon him in the stead ? Perhaps 
 not grossly, not if it appeared just in that shape : no, nor have I, for these twenty 
 years. But I find the same thought, to this day, stealing in continually under a 
 thousand different forms. I find a continual danger of stopping short of a full renewal 
 in the image of God ; a continual propensity to rest in whatever comes between : to 
 put some work or other that I do, even for God’s sake, or some gift that I receive, 
 in the stead of that great work of God, ‘ the renewal of my soul after his likeness m 
 righteousness and true holiness 
 
 9. One point of doctrine remains. “ Is there any such thing as perceptible inspi¬ 
 ration or not?” I asserted there is: but at the same time subjoined, “ Be pleased 
 to observe what we mean thereby,—we mean, that inspiration of God’s Holy Spirit, 
 whereby he fills us [every true believer] with righteousness, and peace, and joy, with 
 love to him, and all mankind. And we believe it cannot be, in the nature of things, 
 that a man should be filled with this peace, and joy, and love, and by the inspiration 
 of the Holy Ghost, without perceiving it as clearly as he does the light of the sun.” 
 
 You reply, “You have now entirely shifted the question.”—I think not. You 
 objected, “ That I held perceptible inspiration.” I answered, “ I do but observe 
 in what sense—(otherwise I must recall my concession.) I hold, God inspires every 
 Christian with peace, joy, and love, which are all perceptible. You reply, “The 
 question is, not whethev the fruits of inspiration are perceptible, but whether the work 
 of inspiration itself be so.” This was not my question ; nor did I till now under¬ 
 stand it was yours. If I had, I should have returned a different answer, as I have 
 elsewhere done already. 
 
 When one warmly objected, near two years ago, “All reasonable Christians 
 believe, that the Holy Spirit works his graces in us in an imperceptible manner my 
 answer was, “ You are here disproving, as you suppose, a proposition of mine. But 
 are you sure you understand it ? By the operations [inspirations or workings ] of the 
 Spirit, I do not mean the manner in which he operates; but the graces which he 
 operates [inspires or works] in a Christian,” 
 
APPENDIX. 
 
 m 
 
 If you ask, But do not you hold, “That Christian faith implies a direct, perceptible 
 testimony of the Spirit, as distinguishable from the suggestion of fancy as light is 
 distinguishable from darkness, (whereas we suppose he imperceptibly influences our 
 minds,)” I answer, I do hold this. I suppose that every Christian believer, over and 
 above that imperceptible influence, hath a direct perceptible testimony of* the Spirit 
 that he is a child of God. 
 
 As I have little time, I must beg you to read and consider what I have already 
 spoken upon this subject, in the first part of the Farther xVppeai, at the 38th and 
 following pages: and then to let me know, What kind of proof it is which you expect 
 in a question of this nature, over and above that of Scripture, as interpreted by the 
 writers of the earliest Christian church. 
 
 I have not studied the writings of the Quakers enough (having read few of them 
 besides Robert Barclay) to say precisely what they mean by perceptible inspiration , 
 and whether their account of it be right or wrong. And I am not curious to know ; 
 since between me and them there is a great gulf fixed. The sacraments of baptism, 
 and the Lord’s supper, keep us at a wide distance from each other. Insomuch that, 
 according to the view of things I have now, I should as soon commence deist as 
 Quaker. 
 
 I would just add, that I regard even faith itself, not as an end, but a means only. 
 The end of the commandment is love, of every command, of the whole Christian dis¬ 
 pensation. Let this love be attained, by whatever means, and 1 am content; I desire 
 no more. All is well, if we love the Lord our God with all our heart, and our neigh¬ 
 bour as ourselves. • 
 
 10. I am aware of one inconvenience in answering what you say touching the 
 consequences of my preaching. It will oblige me to speak what will try your temper 
 beyond any thing I have said yet. I could indeed avoid this by standing on my 
 guard, and speaking with great reserve. But had you not rather that I should deal 
 frankly with you, and tell you just what is in my heart ? 
 
 I am the more inclined to do this, because the question before us is of so deep 
 importance. Insomuch that were I convinced you had decided it right, there would 
 be an end at once of my preaching. And it lies in a small compass, as you say, “I 
 am not making conjectures of what may happen, but relating mischiefs which actually 
 have happened.” These then, “ the mischiefs which have actually happened,” let 
 us consider as calmly as possible. , 
 
 But first we may set aside the “ thousands whom (it is said) we should have had 
 pretending a mission from God, to preach against the wickedness of the great, had 
 not the rebels been driven back.” The rebels, blessed be God, are driven back.* So 
 that mischief has not actually happened. We may waive also “the legion of mon¬ 
 strous errors and wickedness, the sedition, murder and treason of the last century :” 
 seeing, whatever may be hereafter, it is certain these “mischiefs also have not yet 
 actually happened .” Nor have I any thing to do with that poor madman, (I never 
 heard of any more than one such) who came some time since, “ preaching in London 
 streets against prelacy” and Methodism ; and “ denouncing curses against George 
 Whitefield, Jfphn Wesley, and all bishops, priests, and deacons.” 
 
 I was more nearly concerned in what has actually happened , at Wednesbury, Dar- 
 laston, and Walsal. And these were “ shameful disorders” indeed ! Publish them 
 not in Gath or Askelon! Concerning the occasion of which I may speak more freely 
 to you than it was proper to do to the public. 
 
 When I preached at Wednesbury first, Mr. Egginton (the vicar) invited me to his 
 house, and told me, “ That the oftener I came, the welcomer I should be ; for I had 
 done much good there already, and he doubted not but I should do much more.”--*. 
 But the next year I found him another man. He had not only heard a vehement 
 visitation charge, but had been informed, “ That we had publicly preached against 
 drunkards, which must have been designed for satire on him.” From this time we 
 found more and more effects of his unwearied labours, public and private, in stirring 
 up the people on every side, “ to drive these fellows out of the country.” One of his 
 sermons I heard with my own ears. I pray God I may never hear such another! 
 The minister of Darlaslon, and the curate of Walsal , trod in the same steps. And 
 these were they who (not undesignedly) occasioned all the disorders which followed 
 there. 
 
 You add, “ In countries which you have not much frequented, there have appeared 
 Antinomian preachers, personating your disciples.” These have appeared most in 
 countries I never frequented at all, as in the west of Lancashire , in Dorsetshire, and 
 
 * This, and a similar passage, (p. 297,) refer to the complete discomfiture of the Pretender’s 
 forces in 1745. 
 
 VOL. II. 
 
 39 
 
302 
 
 APPENDIX 
 
 in Ireland. When I came they disappeared, and were seen no more there ; at least, 
 not “personating our disciples.” And yet, by all I can learn, even these poor 
 wretches have done as little harm as good. I cannot learn that they have destroyed 
 one soul that was before truly seeking salvation. But you think I myself “ do a great 
 deal of harm, by breaking and setting aside order. For, order once ever so little set 
 aside, confusion rushes in like a torrent.” 
 
 Whpt do you mean by order ? A plan of church discipline ? What plan ? The Scrip¬ 
 tural? the primitive? or our own? It is in the last sense of the word that f have 
 been generally charged with breaking or setting aside order ; i. e. the rules of our own 
 Church, both by preaching in the fields, and by using extemporary prayer. 
 
 I have.often replied, 1. It were better for me to die than not to preach the gospel 
 of Christ, yea, and in the fields, either where I may not preach in the church, or 
 where the church will not contain the congregation : 2. That I use the service of the 
 Church every Lord’s day ; and it has never yet appeared to me that any rule of the 
 Church forbids my using extemporary prayer on other occasions. 
 
 But methinks I would go deeper. 1 would inquire, What is the end of all ecclesi¬ 
 astical order ? Is it not to bring souls from the power of Satan to God ? and to build 
 them up in his fear and love ? Order then is so far valuable as it answers these ends ; 
 and if it answers them not, it is nothing worth. Now I would fain know where has 
 order answered these ends ? Not in any place where I have been ; not among the 
 tinners in Cornwall, the keelmen at Newcastle, the colliers in Kingswood or Staf¬ 
 fordshire : not among the drunkards, swearers, sabbath-breakers of Moorfields, or 
 the harlots of Drury Lane. They could not be built up in the fear and love of God 
 while they were open, barefaced servants of the devil: and such they continued, 
 notwithstanding the most orderly preaching both in St. Luke’s and St. Giles’s church. 
 One reason whereof was, they never came near the church ; nor had any desire or 
 design so to do, till by what you term breach of order, they were brought to fear God, 
 to love him and keep his commandments. 
 
 It was not therefore so much the want of order, as of the knowledge and love of 
 God, which kept those poor souls for so many years in open bondage to a hard master. 
 And indeed wherever the knowledge and love of God are, true order will not be 
 wanting. But the most apostolical order, where these are not, is less than nothing 
 and vanity. 
 
 But you say, “Strict order once set aside, confusion rushes in like a torrent.” It 
 has been so far from rushing in where we have preached most, that the very reverse 
 is true. Surely never was “ confusion worse confounded,” than [it] was a few years 
 since in the forest of Kingswood. But how has it been since the word of God was 
 preached there, even in this disorderly manner ? 
 
 Confusion heard his voice! and wild uproar 
 
 Stood ruled; and order from disorder sprung. ><• 
 
 O sir, be not carried away with the torrent! the clamour either of the great vulgar, 
 or the small! Re-examine your very first notions of these things. And then review 
 that sentence, “ The devil makes use of your honest zeal to his dishonest and diabo¬ 
 lical purposes. He well knows you do him more service by breach of order, than dis¬ 
 service by all your laborious industry.”—I hope not—first, because l bring the very 
 order you contend for into places where it never was before. And, 2. Because f 
 bring (yet not I, but the grace of God) that knowledge and love of God also, in con¬ 
 junction wherewith order is of great price,—but, without them, a worthless shadow. 
 
 I commend you to God, and to the word of his grace, which is able to build you 
 up, and to give you an inheritance among all them which are sanctified by faith tha fr 
 4 is in him. 
 
 June 25, 1746. 
 
 LETTER VII. 
 
 To the Rev. Mr. John Wesley. 
 
 Reverend Sir, — I. I am obliged to you for the letter of the 25th of June. But 
 before I answer any other part, I must apologize for former tartness or bitterness. I 
 was not aware of any excess of this sort. So far am I from entertaining any bitter¬ 
 ness against you, that (as I at first told you) whatever errors in doctrine, mistakes in 
 conduct, or excess in zeal, I may apprehend to be in you, still I cannot but love and 
 
APPENDIX, 
 
 303 
 
 esteem you for the goodness of your intention. Yet something of tartness of ex¬ 
 pression is possible, and perhaps unavoidable, in a long debate: for how can the 
 nbsurdum or ridiculum of an argument be exposed without a little smartness of reply ? 
 I have noted somewhat of this sort in you, but always with applause: if any thing 
 then of that sort escapes me, let me crave your patience and forgiveness. 
 
 Hanc*veniain petimusque damusqucvicissim.* 
 
 2. Every one (whether an Antinomian or otherwise) who holds not the Popish 
 doctrine of merit, may as well subscribe the 11th article in its plain grammatical 
 meaning, as Mr. VVhitefield and you can the 17th. The case therefore of the sub¬ 
 scribers to the one or to the other, must continue to appear to me to be exactly 
 the same, till you are pleased to say wherein they differ. 
 
 3. I had warned you against an impetuous zeal ; but it seems that is not your weak 
 side ; your chief danger is from lukewarmness. The overdone humility in the first 
 paragraph of your last letter, may serve to convince you of the contrary, if compared 
 with paragraphs 93 and 94 of the Earnest Appeal. the comparison I am persuaded 
 will show you, that whatever side of the question is uppermost in your mind, that 
 you are apt to push with such impetuosity and excess, as unavoidably occasions the 
 appearance of great variety (not to say inconsistency) of sentiment. 
 
 4. Thus you claim and you disclaim miracles. You claim them as having seen 
 
 many miraculous attestations to your ministry. How then do you disclaim them? 
 As “ desiring none to believe your words any farther than they are comfirmed by 
 Scripture and reason.” Very modest indeed ! For might not St. Peter and St. Paul 
 disclaim miracles on the same account ? 2. As to the inconsistency I noted about 
 
 marriage, if I take you right, you have still some doubt, and are not at leisure yet to 
 permit or forbid to marry. 3. “ The newly justified has at once , in that hour, powqr 
 over all sin, and finds from that hour the work of God in the soul, slowly and gradu¬ 
 ally increasing.”—What, till he has power over more than all sin? 4. But surely the 
 tip-top of ail inconsistencies is what follows, as explained even in your own way; 
 “Many receive from the Holy Ghost an attestation of their acceptance, as percepti¬ 
 ble as the sun at noonday, and yet these same persons, at other times, doubt or deny 
 that they ever had such attestation.” You have elsewhere asserted, that men may 
 fancy they have this attestation when they have it not; you have now asserted, that 
 they may fancy they never had such attestation when they really have had it. Can 
 you find any words in language that shall assert more strongly, that this is the work 
 of fancy, and not the work of God ? A sick man who fancies to-day that he has 
 swallowed a cobbler, may to-morrow fancy that he never did any such thing ; but he 
 who to-day really swallows a single pea, cannot possibly to morrow (if he continue 
 sound in his mind and memory) doubt or deny this matter of fact; since what was a 
 matter of fact yesterday, will continue a matter of fact to all eternity. It is in vain 
 to have recourse to the power of darkness: no one can in body or mind be darker 
 than stone blind : now he that is stone blind to-day,‘ cannot possibly doubt or deny 
 that he saw the sun at noon yesterday, unless his memory and understanding be de¬ 
 stroyed ; and then he is not under the poweii' of darkness, but the power of madness ; 
 and a pious man who should then suffer himself to be amused by his experiences and 
 reveries, would be in some danger of being soon confined in the same apartment. 
 
 5. In the manner in which you first spoke of commutations, I thought. I knew none 
 so guilty; in the way in which you now explain yourself, I have reason to think I 
 know none innocent. By partial and commuting I meant two different things. But 
 if you will say that partial religion is a kind of commuting, as exchanging a part for 
 the whole, then as the dispute will be entirely verbal I shall have no more to say on 
 that head. God knoivs, we all offer him too small a part of duty and holiness ! The 
 highest degrees stand in need of his mercy, of which yet the lower degrees (for there 
 are may mansions) need not through Christ despair. 
 
 6. Is there any such thing as perceptible inspiration, or not ? This one point of 
 doctrine, say you, still remains to be debated ; but if this one point, like all the other 
 points, be quite distinguished away, there will remain no longer room for debate, but 
 only for amazement, that such sort of language should constantly be used, as all 
 mankind must unavoidably understand in one sense, till distinguished into a quite 
 different one. I appeal to all your readers, he they friends or adversaries, whether 
 they did not understand you to teach an inspiration, perceptible in its working as well 
 as in its fruits and effects. Nay, sir, do not your disciples commonly understand’ 
 you thus ? Nay farther, do you not intend they should understand you thus ? Friends 
 
 * “Such a liberty wc mutually ask and obtain of each other.” 
 
APPENDIX. 
 
 ;3»m 
 
 that can receive it, may receive it: and as for opponents, there are distinctions 
 ready. 
 
 7. But what you distinguish away in one paragraph, you reclaim again in the next, 
 maintaining “ That every Christian believer, over and above the imperceptible influ¬ 
 ence, hath a direct perceptible testimony of the Spirit.” And for the proof of this I 
 am referred to the 3Sth page of the Farther Appeal. 4 have again carefully read 
 from that page to the 73d ; the dispute there was about the ordinary and extraordi¬ 
 nary operations of the Holy Ghost. But of the perceptibility of the ordinary opera¬ 
 tions, as directly felt to be worked by him, there is not a word said, neither there, 
 nor, that I know of, in any one place in the Bible. What proof is it then which I 
 expect ? Much better than the bare assertion of weak or wicked Richardsons or 
 Spencers, who, hurried suddenly from the purgatory of despondency to the paradise 
 of presumption, now fancy themselves to have attestations as perceptible as the sun 
 at noon ; then sunk back into the distraction of despondency, frankly own they never 
 had any such attestation, and that it was all a mere fancy : a demonstration that it 
 was a mere fancy, since a fact will continue a fact in spite of fate, and must be una¬ 
 voidably remembered as such, by every mind undisturbed through lunacy or idiotism. 
 
 8. In short, if you will not suffer this direct perceptibility to be called enthusiasm, 
 you must at least allow it to be called Quakerism, till you show wherein it differs 
 from that. The gulf you mention is not so great as you imagine. The two sacra¬ 
 ments are means of perfection: one who fancies himself to have obtained the end, 
 may soon come to look on the means as superfluous. Touching them is now touch¬ 
 ing the apple of your eye ; so once was touching regular ordination and appointment 
 of preachers : yet you can now bear that touch without winking. But regular orders 
 once set aside, what a door do you open to error and discord! 
 
 • 9. Will you ask me again what I mean by order ? Was it not manifest that I meant 
 to speak against lay-preaching, and in favour of regular ordination ? How then could 
 you give so strange an answer—“ I bring the very order you contend for, into places 
 where it never was before.” Is this true in fact ? Do you bring in the ministry of 
 regularly ordained preachers, where before the people were used to the preaching of 
 lay-brethren ? That was the order I was contending for, the breach of which, I en¬ 
 deavoured to show you, would be attended with very bad consequences, some of 
 which have already actually happened , and others probably (nay, upon any factions 
 joining, almost certainly) would happen. You seem to make light of the ill conse¬ 
 quences which have already actually happened, as if a number of unsent persons, 
 going about the kingdom, and preaching the worst of heresies, were a mere trifle 
 s ‘ since the poor wretches have done as little harm as good, and have not destroyed 
 one soul.” That is more than you know j but I hope it may be so, since the saving, 
 or destroying souls depends not on these, or any poor wretches whatever. But 
 leaving salvation to the Saviour, can you deny that this is doing an infinite deal of 
 harm ? Yet this is nothing compared to the mischief which must unavoidably ensue, 
 when any state faction shall think fit to join the irregulars, as the Prince of Orange’s 
 faction did the Calvinists in Holland, and the republicans did the Puritans here in 
 England, and the late rebels did the Cameronians in Scotland. If unsent well mean¬ 
 ing laymen may preach out their zeal, do you not see, that upon the first opportunity 
 which offers, unsent ill meaning laymen will spread their sedition like wildfire? 
 Cartwright’s irregularities did not extend so far as to the approving lay-preaching, 
 and yet his irregularities and innovations, in the course of a century, did more harm 
 than all the labours of his life ever did good. It is true, with all his irregularities, 
 he was a better man than regular sluggards, drunken vicars, of Wednesbury, or per¬ 
 secuting parsons of Darlaston. Such regulars do no good and some harm, whilst the 
 irregulars do some good but more harm. The very irregularity of their impetuous 
 zeal awakens some to seriousness ; but at the same time, it opens a door in the long 
 run, to the hurt of many more ; and if we cast up the account at one hundred years 
 end, we shall find the loss exceed the profit. When Cartwright was hugging himself 
 for his many converts to piety, he would have taken it ill to be told that he was doing 
 the devil more service, by breach of order, than disservice, by all his laborious indus¬ 
 try ; and yet, for all that, could he have looked out of his grave, about the middle of 
 the last century, he would have found that friendly admonition was literally true. 
 And whoever should be suffered to look out of his grave, the middle of next cen¬ 
 tury, will find, I believe, that the orderly preaching at St. Luke’s and St. Giles’s 
 church, (how much soever it may be sneered at now,) has done more good, and abun¬ 
 dance less harm, than the disorderly preaching at Kennington and Moorfields, assist¬ 
 ed elsewhere by the still more irregular preaching of lay brethren. This is not 
 
APPENDIX. 
 
 305 
 
 mere random conjecture, but a plain pointing out what must happen, from what has 
 ever happened already ; and I defy you to produce one irregular departure of good 
 men from the orderly paths, through zeal, which has not, sooner or later, been im¬ 
 proved by the devil into an occasion of much mischief; such mischiefs as the rebel¬ 
 lion and horrid crimes of the Puritans in England, and the detestable freaks of the 
 Anabaptists in Germany.* 
 
 10. 1 am not conscious to myself of being biassed by the clamours of the great 
 vulgar or the small: as numbers have no influence on me, so neither has noveltyj 
 but I endeavour to seek for truth, wherever it may be found : but since you call upon 
 me to re-examine my first notions of these things, I will recapitulate the whole affair: 
 —A few years ago I had occasion to be in the west of England ; there I first heard 
 that you had made much impression on many people: the fact was allowed to be 
 notorious, and I thought it worthy of great attention. My reason was this: either 
 this gentleman preaches some more awakening doctrines than other ministers, or the 
 Holy Ghost vouchsafes him such supernatural and miraculous blessing and attestation 
 as he now-a-days grants not to others j or else God has at least gi\ en him such a natural 
 knack of persuasion as is very rare and uncommon. One of these three, I thought, 
 must of necessity be the case, and I judged it well worth a serious inquiry which: 
 upon this I read your Appeals, arid such other papers as 1 could get, and when I had 
 carefully noted what your singular doctrines were, 1 resolved to write to you, that 
 either you might convince me of their importance, or that 1 might convince you of 
 their impropriety. The issue was, you distinguished away all that sounded peculiar, 
 and pleaded that you maintained no singular doctrines at all. The case was the 
 same as to miraculous, or supernatural attestation ; you had spoken of this in all the 
 strong language of a miracle-working apostle ; but when this came to be explained, 
 all this warm solemn language amounted to no more, than that sinners, upon becom¬ 
 ing penitents, sometimes fancy themselves to have manifest attestations of acceptance, 
 and sometimes fall back into despondency, owning (as they could not do had it been 
 real matter of fact) that it was all a mere fancy and delusion. Thus, as despondency 
 or presumption prevails on weak minds, the fancy varies: whereas a fact is a thing 
 invariable, and if I really ha(J an attestation yesterday from the Holy Ghost, that my 
 sins were all forgiven, then (how much soever he may frown upon me to-day) still I 
 cannot, if I am in my senses, deny that he smiled yesterday, or that what happened 
 yesterday will not remain a fact to all eternity. Well, then, how shall we account 
 for the considerable success of your itinerant preaching? It must be owned, that you 
 have a natural knack of persuasion, and that you speak with much awakening warmth 
 and earnestness ; that God has blessed you with a strength of constitution, equal to 
 the indefatigable industry of your mind. These natural abilities then, without having 
 recourse to any thing supernatural, or miraculous, might alone account for the 
 measure of your success. Yet there is another thing which gives you more advantage, 
 and occasions you to make moretimpression than all these put together, and that is, 
 the very irregularity and novelty of your manner. “ The tinners, keelmen, colliers, 
 and harlots,” say you, “ never came near a church, nor had any desire or design so 
 to do.” But when it was told them, There is a man preaching upon yonder mount¬ 
 ain, they came in as great flocks to such a dispenser of divinity, as they do to a 
 dispenser of physic who dances on a slack-rope. Such a doctor may, by his stratagem, 
 have more patients, and consequently, if he has equal skill, may do more good, than 
 Dr. Mead, who confines himself to the unalarming and customary carriage of a 
 chariot; yet since it is next to certain, that the rules of the college once broke in 
 upon, many unskilful persons will take upon them to get patients by the novelty of 
 the slack-rope, it is likewise next to certain, that if we cast up the physic account at 
 the end of any one century, we shall find that surprise and novelty have done much 
 more harm than good, and that it was, upon the whole, much better to go on in the 
 slower but safer way of the college. 
 
 11. Forgive me the setting of the matter iq this light. I would willingly set it in 
 any light that might do you good. My first intention in writing to you, was to do 
 myself good. I hope I have not wholly failed. Yet as I have failed in part, and 
 have not been able to bring myself to you, let me now endeavour to bring you back 
 to the old orderly paths, which I think would be doing good both to you and to the 
 public. But then you must bear with some tartness. Bitterness, I am sure, I have 
 none. Nay, 1 would seem as little tart as possible : let us then drop our own per¬ 
 sons and cases, and turn our discourse, for a minute, to fictitious ones. Let us suppose 
 then some good man (we will say Mr. Law) very desirous of promoting the love of 
 God and man; but observing how slowly this great work was carried on by men 
 All this shows the difference between mere sectarianism and a work of God. 
 
appendix. 
 
 306 
 
 preaching standing on their feet, his zeal puts him upon gaining the attention of the 
 otherwise unattentive, by preaching standing upon his bead. This stratagem was 
 not without its success; many heard who otherwise had never heard at all. As 
 numbers of auditors increased, he began to look out for assistants ; but not finding 
 many of his brethren, the clergy, of sufficient agility to accompany him, he called 
 in the assistance of lay-brethren. Ail innocent, but perhaps unenlightened neigh¬ 
 bour, endeavours to show him the impropriety of his behaviour; that, besides the 
 irregularity and indecorum of the thing itself, it was sure to be attended with very 
 bad consequences ; that he was already aped by numbers of weak or wicked men ; 
 and that the first time there was a design of public mischief, this novelty-stratagem 
 would be sure to be made use of, as all novelty-stratagems had ever been, to very 
 wicked and horrible purposes.—What, then,” says Mr. Law, “ would you have an 
 end at once of my preaching?” No; God forbid! I would have an end of your 
 headlong preaching. Take the largest and most laborious cure you please, and play 
 the part of the most industrious curate ; to this you may be regularly called; but I 
 know no call you have to play the part of an itinerant evangelist, or to assume the 
 episcopal, patriarchal, or apostolical, either language or office. Ah, my good friend 
 Mr. Law ! You have a regular call too to another place ; how usefully and ornament¬ 
 ally might you be employed in your college of Emanuel, at Cambridge ; not as a 
 philosophical sluggard, or saunterer — inter sylvas acadenricas currere cursum, but 
 qucerere verum:* a thing well worth your search ; for the longer you live, the more 
 you will find that you want light more than heat. When you had found the truth, 
 how advantageously might you communicate it to the expecting youth ! How many 
 hundreds, in a course of years, might you fit for regular, yet zealous pastors! And to 
 how many thousands might they, in a century or two, spread the love of God and 
 man! These regularly raised plants, in due time, would be more numerous, but to 
 be sure, more lasting, and less liable, when mixed with poisonous weeds, than those 
 which are irregularly and suddenly raised in hot-beds. You would not indeed then 
 be the head of a sect. Suffer my jealousy in turn. I fear you do not know every 
 evil seed that may still lurk in your own breast Are you sure there is no spark of 
 vanity there ? No love of singularity ? No desire of distinction— digito monstrari et 
 dicier hie est ?] At least turn your emulation into a right channel. God can make 
 you as conspicuous in a regular, as you are in endeavouring to make yourself in this 
 irregular way. But if nothing else wifi serve you, but playing the part of an apostle, 
 (nay, and pretending to a more*perfect and sinless part, than they, poor men ! could 
 in the infancy of Christianity arrive to,) then I can add no more but my prayers to 
 God, for you and for myself, that he will so cleanse the thoughts of our hearts by the 
 inspiration of his Holy Spirit, that we may perfectly love him here, and be prepared 
 for a happy appeal to the awful bar, where all controversies shall be decided, and 
 where men and angels shall be ear-witnesses of the just decision : whether it be the 
 euge of “Good and faithful servant,” or reprooiof—“ Who hath required these 
 things at your hands ?” 
 
 •August 1 1th, 1746. 
 
 LETTER VII. 
 
 To Mr. John Smith. 
 
 Newcastle, March 25th, 1747. 
 
 Sir,— —1. In your last, I do not find much reason to complain either of tartness or 
 bitterness. But is it so serious as the cause requires ? If it be asked 
 
 ---— Ridentem dicere verum, 
 
 Q,uis vetat 
 
 l think the nature of the things whereof we speak should forbid it. For, surely, it is 
 a very serious concern, whether dwell in the eternal glory of God, or in the ever¬ 
 lasting fire prepared for the devil and his angels. 
 
 2. If those who subscribe the 11th and following articles, do subscribe in what 
 they believe from their hearts, to be the plain, unforced grammatical construction of 
 
 * tl Not to doze out your existence in academic bovvers, but to seek for truth in those sacred 
 .retreats.” 
 
 t “ To be pointed out in the street, and hear the people say to each other, Look, that is the man 
 of genius 
 
 f “ Who can object against, the recital of truth in a strain of pleasantry ? ’’ 
 
AFPEJiftlX. 
 
 307 
 
 the words, then they are clear before God. I trust yoii can answer for yourself 
 herein ; but you cannot for all our brethren. 
 
 3. I am glad that our dispute concerning commutations in religion proves to be 
 “ entirely verbal:” as we both agree, 1. That abundance.of those who bear the name 
 of Christians, put a part of religion for the whole; generally some outward wo<;li or 
 form of worship:—2. t hat whatsoever is thus put for the whole ot*iengion, (in par- 
 ticular,'where it is used to supersede or commute for the religion of the heart,) it is 
 #io longer a part of it, it is gross irreligion, it is mere mockery oi God. 
 
 4. When you warned me against “excess of zeal,” I aid not say, “This was not 
 my weak side:” that it was not one weakness to which 1 am exposed. My words 
 were, “ I am always in danger of this ; and yet i daily experience a far greater dan¬ 
 ger of the other extreme.” 1 do- 1 am, to this day, ashamed before Gou, that 1 do 
 so little to wnat 1 ought to do. But this you call “ overdone humility,” and suppose 
 it to be inconsistent with what occurs in the 93d and 94th paragraph ol the Earnest 
 Appeal. I believe it is not at all inconsistent therewith: only one expression there 
 is too strong—“ all his timje and strength”—for this very cause “ 1 am ashamed before 
 God.” I do not spend all my time so profitably as 1 might, nor all my strength: at 
 least, not all I might have, if it were not for my own lukewarmness and remissness; 
 if I wrestled with God in constant and fervent prayer. 
 
 You mention four other instances of self-contradiction. The first, “You claim 
 and you disclaim miracles. You claim them, as having seen many miraculous attest¬ 
 ations to your ministry. You disclaim them, desiring none to—believe your words 
 farther than they are confirmed by Scripture and reason,” that is, you claim them in 
 one sense, and disclaim them in another . Perhaps so ; but this is no contradiction. 
 —2. “You are not at leisure yet, either to permit or forbid to marry.” Indeed I 
 am. Although I commend those who are as eunuchs for the kingdom of heaven" 1 s sake , 
 yet I know Jill men cannot receive this saying , and, that it is better to marry than to 
 burn. —3. “The newly-justified has at once, in that hour, power over all sin, and 
 finds from that hour the work of God in the soul, slowly and gradually increasing— 
 What, until he has power over more than all sin?” Mo. But until he has more 
 power over all sin : the struggle between the flesh and the spirit, gradually decreas¬ 
 ing : and till he has more peace, more joy in the Holy Ghost; more of the knowledge 
 and love of God.—4. “ But surely, the tip-top of all inconsistencies, is what follows, 
 even as explained in your own way : many receive from the Holy Ghost an attesta¬ 
 tion of their acceptance, as perceptible as the sun at noonday, and yet these same 
 persons, at other times, doubt or deny that they ever had such attestation.” 
 
 The fact stands thus : 1. A man feels in himself the testimony of God’s Spirit, that 
 he is a child of God. And he can then no more deny or doubt thereof, than of the 
 shining of the sun at noonday.—2. After a time this testimony is withdrawn. 3. He 
 begins to reason within himself concerning it; next, to doubt whether that testimony 
 was from God ; and perhaps, in the end to deny that it was. And yet he may be, all 
 this time, in every other respect, “ of sound memory as well as understanding.” Now 
 whether these propositions are true or false, they are not contradictory to each other. 
 They cannot, unless it were affirmed, that the same person has, and has not the same 
 testimony at the same time. 
 
 5. However, you think I assert a thing impossible. What is impossible ? That 
 the Spirit of God should bear a clear perceptible witness with our spirit, that we are 
 the children of God ? Surely no! Whether this be fact or not, no man of reason 
 will say it is impossible: or that the Spirit of God should cease to bear this witness. 
 Neither can the possibility of this be denied. The thing then which is supposed im¬ 
 possible is this, That a man who once had it should ever doubt whether he had it or 
 no ? that is, (as you subjoin) “ if he continue sound in mind (or understanding) and 
 memory.” Right! “ If he continue.” But the very supposition is, that in this respect, 
 he does not continue so. While he did so continue he could not doubt. But his 
 understanding is now darkened, and the very traces of that divine work well nigh 
 crossed out of his memory. Nor can I think, “ it is vain to have recourse here to 
 the evepyua of the power of darkness.” I verily believe, as it was the God of heaven 
 who once shone in his heart, to give the light of the knowledge of the glory of God ; 
 so it is the god of this world who hath now blinded his heart , so that the glorious light 
 cannot shine upon it. 
 
 6. If the Quakers hold the same perceptible inspiration with me, I am glad ; and 
 it is neither better nor worse for their holding it. Although, if I “ distinguish it 
 away,” I do not hold it at all. But do I distinguish it away ? or any point which I 
 believe to be the truth of God ? I am not conscious of this. But when men tack 
 
808 
 
 APPENDIX. 
 
 absurdities to the truth of God, with which it hath nothing to do, I distinguish away 
 those absurdities, and let the truth remain in its native purity. 
 
 It was several months before my correspondence with you, that I thus distin¬ 
 guished away perceptible inspiration: declaring to all men, “by perceiving or feeling 
 the operations of the Spirit, I mean being inwardly conscious of them.” “ By the 
 operations of the^pirit, I do not mean the manner in which he operates in a Christian.” 
 
 This I mentioned in my last. But it is certain, over and above those other graces 
 which the Holy Spirit inspires into, or operates in a Christian, and over and above hi% 
 imperceptible influences ; I do intend all mankind should understand me to assert, 
 (what I therefore express in the clearest language I am master of,) every Christian 
 believer hath a perceptible testimony of the Spirit, that he is a child of God. I use 
 the phrase, testimony of the Spirit , rather than inspiration , because it has a more 
 determinate meaning. And I desire men to know what I mean, and what I do not; 
 that I may not fight as one that beateth the air. 
 
 7. Is there “ not one word said of this, either in the Farther Appeal, or in any one 
 place in the Bible?” I think there is in the Bible: in the 16th verse of the viii 
 chapter to the Romans. And is not this very place proved to describe the ordinary 
 privilege of every Christian believer, in the Farther Appeal, from the 45th to the 49th, 
 and from the 56th to the 59th page ? 
 
 Give me leave to remind you of some of the words. In the 49th page the argument 
 concludes thus—“ It will follow, that this witness of the Spirit is the private testimony 
 given to our own consciences , which, consequently, all sober Christians may claim, 
 without any danger of enthusiasm.” In the 57th page are these words : “ Every one 
 that is born of God, and doth not commit sin, by his very actions, saith, Our Father 
 ivhich art in heaven: the Spirit itself bearing witness with their spirit, that they are 
 the children of God. According to Origen, therefore, this testimony of the Spirit is 
 not any public testimony by miracles, but an inward testimony belonging in common 
 to all that are born of God.” Once more, in the 58th page are these words : “ He 
 brings yet another proof of the superiority of those who had this Spirit of adoption. 
 The Spirit itself beareth witness with our Spirit that we are the children of God. I 
 prove this, says he, not only from the voice itself, but also from the cause whence 
 that voice proceeds. For the Spirit suggests the words while we thus speak, which 
 he hath elsewhere expressed more plainly, God hath sent forth the Spirit of his Son 
 into our hearts , crying , Abba , Father ! But what is— the Spirit beareth witness with 
 our spirit ? He means the Paraclete by the gift given unto us.” (But that this was an 
 extraordinary gift, we have no intimation at all, neither before nor after.) “And 
 when the Spirit beareth witness, what doubt is left? If a man or an angel spake, 
 some might doubt: but when the Most High beareth witness to us, who can doubt 
 any longer ?” 
 
 I am mistaken if this does not come home to the point, to the question now before 
 us : describing a perceptible testimony of the Holy Ghost, “ directly felt to be worked 
 by himself.” 
 
 8. But I wili waive all authorities, that of Origen and Chrysostom, as well as of 
 Hannah Richardson (though not a weak woman, but eminently the reverse) and 
 Averel Spencer, though not a wicked one : only observing, that your argument proves 
 too much. I am as fully assured to-day, as I am of the shining of the sun, that the 
 Scriptures are of God. I cannot possibly deny or doubt of it now. Yet I may doubt 
 of it to-morrow : as I have done heretofore a thousand times, and that after the fullest 
 assurance preceding. Now if this be “ a demonstration that my former assurance 
 was a mere fancy,” then farewell all revelation at once ! 
 
 But to come closer yet, and weigh the point in debate in the balance of plain reason. 
 You must allow there is a “ testimony of the Spirit, with our spirit, that we are the 
 children of God.” But, you say, it is not a perceptible one. How is this.? Let us 
 examine it thoroughly. It is allowed, t. The Spirit of God, 2. bears testimony to 
 my spirit. 3. That I am a child of God But I am not to perceive it. Not to per¬ 
 ceive what? the first, second, or third particular? Am I not to perceive what is 
 testified ,—“ That I am a child of God ?” Then it is not testified at all. This is saying 
 and unsaying in the same breath. Or am I not to perceive, that it is testified to my 
 spirit ? Yea, but I must perceive what passes in my own soul. Or lastly, am I to 
 perceive that I am a child of God, and that this is testified to my spirit; but not to 
 perceive who it is that testifies; not to know it is the Spirit of God ? O sir, if there 
 really be a man in the world, who hath this testimony in himself, can it be supposed 
 that he does not know who it is that testifies ? who it is that speaks to his heart ? 
 that speaks in his inmost soul as never man spake ? If he does not, he is ignorant 
 of the whole affair. If you are in this state, I pray God you may say from the heart, 
 
APPENDIX, 
 
 $09 
 
 “Lord, what I know not, teach thou me.” How much better were this, than to 
 canonize your own ignorance, as the only knowledge and wisdom ! and to condemn 
 all the generation of God’s children of “ idiotism and madness .” 
 
 9. Under your last head you do not confine yourself now within the bounds you 
 at first proposed ; when you said, “ I am not making conjectures of what way happen, 
 but relating mischiefs which actually have happened.” Take care you do not grow 
 warm when I reply to this: you will have need of all your patience to bear it. 
 
 You begin, “ Will you ask what I mean by order ? Was it not manifest I meant to 
 speak against lay-preaching ?” It was: but not against that alone. Therefore, 
 before I entered upon the question, I defined the term in a wider sense, so as to 
 include both this and every irregularity you had objected.—You go on, “ How could 
 you give so strange an answer, I bring this order you contend for into places where it 
 never ions before .” I reply, this is not my whole answer. It is but one, and that the 
 most inconsiderable part of it. But it is strictly true.—“ Do you then bring in the 
 ministry of regularly ordained ministers, where before people were used to the 
 preaching of lay-brethren ?” Yes ; them who were before used to no preaching at 
 all, or to that of those whom you would term lay-brethren, I bring to attend on the 
 ministry of those regular preachers who have the charge of their several parishes. 
 
 But very “ill consequences” of our irregular preaching you say have “actually 
 happened : a number of unsent persons going about the kingdom, and preaching the 
 worst of heresies.” A number ! Where ? Within these nine years past I have heard 
 of two, and no more, (besides that lunatic clergyman,) who have gone about thus, 
 though, I doubt, sent neither of God nor man. But I have heard of no heresy which 
 they preached; only a little, smooth, undigested nonsense. Nor can the ill done by 
 these balance the thousandth part of the good already done, by the preaching of other 
 laymen ; viz. The turning so many bold, barefaced servants of the devil, into bumble, 
 holy servants of God. 
 
 However, evil “ will happen if any state faction shall join the irregulars.” If they 
 shall ? Yea, if they shall attempt it, (which.is far enough off,) the irregulars will not 
 join them. We bless God that the government is at present very fully convinced of 
 this. 
 
 “ But if unsent well meaning laymen may preach unsent, ill meaning laymen will, 
 upon the first opportunity, spread sedition like wildfire.” Yea, and clergymen as 
 well as laymen, sent as well as unsent. Thus it ever was, and I presume ever will be. 
 
 10. That “the irregularities of Mr. Cartwright did more harm in the course of a 
 century, than all the labours of his life did good,” is by no means plain to me. And 
 the less so, because I cannot learn from Mr. Strype, or any other impartial writer 
 (whatever his mistakes in judgment were,) that he fell into any irregularities at all. 
 I look upon him and the body of Puritans in that age, (to whom the German Ana- 
 baptists bore small resemblance,) to have been both the most learned and most pious 
 men that were then in the English nation. Nor did they separate from the Church , 
 but were driven out, whether they would or no. The vengeance of God which fell 
 on the posterity of their persecutors, I think, is no imputation on Mr. Cartwright or 
 them: but a wonderful scene of Divine Providence, visiting the sins of the fathers 
 upon their children (when they also had filled up the measure of their iniquities) unto 
 the third and fourth generation. 
 
 I am not careful for what may be a hundred years hence. He who governed the 
 world before I was born, shall take care of it likewise when I am dead. My part is 
 to improve the present moment. And whatever may be the fruits of lay-preaching 
 when you and I are gone to our long home, every serious man has cause to bless 
 God for those he may now see with his eyes, for the saving so many souls from 
 death ; and hiding a multitude of sins. The instances glare in the face of the sun. 
 Many indeed God hath taken to himself: but many more remain, both young and 
 old, who now fear God and work righteousness. 
 
 11. Perhaps a parallel drawn from physic may hold more exactly than you was 
 apprized of. For more than twenty years I have had numberless proofs that regular 
 physicians do exceeding little good. From a deep conviction of this, I have believed 
 it my duty, within these four months last past, to prescribe such medicines to six or 
 seven hundred of the poor, as I knew were proper for their several disorders. Within 
 six weeks, nine in ten of'them who had taken these medicines were remarkably 
 altered for the better. And many were cured of diseases under which they had 
 laboured for ten, twenty, forty years. Now, ought I to have let one of these poor 
 wretches perish because I was not a regular physician ? To have said, “ I know what 
 will cure you. But I am not of the college. You must send for Dr. Mead ?” Before 
 Dr. Mead had come in his chariot, the man might have been in his coffin. Aad 
 
 Vol, II. 40 
 
310 
 
 APPENDIX, 
 
 when the doctor was come, where was his fee ? What! he cannot live upon nothing ' 
 So instead of an orderly cure the patient dies. And God requires his blood at my 
 hands! 
 
 12. But you think “if one should look out of his grave in the middle of the nest 
 century, he would find the orderly preaching at St. Luke’s and St. Giles’s church had 
 done more good than the disorderly preaching at Kehnington." > ’ > 1 cannot learn by 
 all the inquiries I have made, that at present it does any good at all: that either Dr. 
 B. or Dr. G. has in all these years converted one sinner to God. And if a man saves - 
 no souls while he is alive, I fear he will save few after he is dead. 
 
 But “it does abundance less harm.” Perhaps not so neither. ‘ He that galhereth 
 not with me scattereth ’—more especially if he be a preacher. He must scatter from 
 him if he does not gather souls to God. Therefore a lifeless, u neon verting minister, 
 is the murderer-general of his parish. He enters not into the kingdom of heaven 
 himself, and those that would enter in he suffers not. He stands in the gap between 
 them and true religion ; because he has it not they are easy without it. Dead form 
 contents him, and why not them ? “ Sure it is enough if we go as far as our guide !” 
 And if he is not outwardly vicious, he the more effectually secures them from all 
 inward, solid virtue. How choice a factor for hell is this ! Destroying more souls 
 than any deist in the kingdom ! 1 could not have blamed St. Chrysostom, if he had 
 only said, “ Hell is paved with the skulls of such Christian priests.” 
 
 13. I must be short on what remains. You suppose the impression made on men’s 
 minds by this hregular way of preaching is chiefly owing “ to the force of novelty.” 
 I believe it was to obviate this very supposition, that my preaching has so rarely 
 made any impression at all till the novelty of it was over. When I had preached 
 more than six score times at this town, I found scarce any effect: only that abun¬ 
 dance of people heard, and gaped, and stared, and went away much as they came. 
 And it was one evening, while I w r as in doubt if I had not laboured in vain, that such 
 a blessing of God was given as has continued ever since, and 1 trust will be remem¬ 
 bered unto many generations. 
 
 You ascribe it likewise in part to “ a natural knack of persuasion.” If either by 
 a natural or an acquired power of persuasion I can prevail upon sinners to turn to 
 God, am I to bury even that talent in the earth? “No: but try if you cannot do 
 more good in a college or in a parish.” I have tried both, and I could not do any 
 substantial good, either to my pupils or my parishioners. Among my parishioners 
 in Lincolnshire, I tried for some years : but I am well assured, I did far more good 
 to them by preaching three days on my father’s tomb, than I did by preaching threfr 
 years in his pulpit. 
 
 But you “know no call I have to preach up and down, to play the part of an itine¬ 
 rant evangelist.” Perhaps you do not. But I do; I know God hath required this at 
 my hands. To me, his blessing my work is an abundant proof, although 9uch a proof 
 as often makes me tremble. But “ is there not pride or vanity in my heart ?” There 
 is; yet this is not my motive to preaching. I know and feel that the spring of this 
 is a deep conviction that it is the will of God, and that were I to refrain I should 
 never hear that word, ‘Well done, good and faithful servant:’—but ‘Cast ye the 
 unprofitable servant into outer darkness, where is weeping, and wailing, and gnashing 
 of teeth.’ 
 
 LETTER VIII. 
 
 To the Rev. Mr. John Wesley. 
 
 Keverend Sir,— You make some question, whether my last was not wanting izi 
 that seriousness, which was required in so awful an inquiry as, Whether we dwell in 
 the eternal glory of God , or in the everlasting fire prepared for the devil and his angels : 
 Truly this is so awful a subject, that 1 should think all pleasantry here quite out of 
 place: but was that the subject of our inquiry ? How much then was I mistaken 
 when I took it to be no more than this, Whether Mr. Wesley is not wrong in his 
 notions about the perceptibility of inspiration, and his deviations from established 
 order ? Now, if you think to blend these two inquiries together, as if they were 
 convertible, it will be impossible for me to receive it with that seriousness which you 
 seem to expect. Do not so profusely fling about everlasting fire, nor throw out such 
 frequent hints, that all who dispute your nostrums are mere ignorants, condemners 
 of all God’s children, and consequently children of the devil. If I am in-this bad 
 state, you pray God I may say from my heart, “ Lord, what I know not teach thou 
 
AEPENDlIv. 
 
 an 
 
 mzf Sir, your petition is granted ; for (in whatsoever state I am) that is my daily 
 prayer, and was so perhaps before you were born : for many years I have implored 
 the assistance of God’s good Spirit in the impartial search of truth, in which I have 
 ever begged to be preserved at the expense of friends, relations, country, and all that 
 2 hold near and dear to me in this world. This you allow is much better than to 
 canonize my own ignorance, which whether I do or not, I cannot say, because I do 
 not at all understand the meaning of that phrase. But I am sure I do not condemn 
 all (or any of) God’s children ofidiotism and madness; but I leave that to those whose 
 schemes require it to be allowed, that many of God’s children do not continue in sound 
 mind and memory » 
 
 2. Sir, whilst you are pleased to submit to the equality of a disputant, you should 
 not pronounce sentence ex cathedra. Who it is that mistakes his own ignorance for 
 the only knowledge and wisdom, is not as yet decided ; and till it is, I should esteem 
 it a rude begging the question, to throw that imputation upon you, though it were 
 
 cloaked under the charitable prayers of-“God help your ignorant head,” or “the 
 
 Lord correct your damnable error, and snatch you from hell fire.” The softest pray¬ 
 ers may be so contrived as to suggest the rudest things, even that one’s antagonist is 
 a brand of hell. This may move terror in children, but pity only in men of sense. 
 Let me therefore once more entreat you to be more sparing of this maimer, at least 
 in your appeals to men of reason and religion. 
 
 3. And if this debate is to go any farther, I must insist upon your keeping your 
 temper, and upon your bearing with patience your adversary’s supposing himself 
 in the right, and you in the wrong; he does but suppose so, and therefore keeps 
 himself open to conviction, whenever you shall be able to offer it. Whenever it comes, 
 he will receive it gladly ; and if it never comes, he must then conclude you in an 
 error, but such an error as no way shakes his opinion of your being a reasonable, 
 sincere, and good man. Instead of anathematizing you, or devoting you to hell, he 
 hopes to meet you in the blessed regions of heaven. Now, preserve but the same 
 candour for him that he retains for you, and then this our friendly debate may be a 
 friendly debate to the end of the chapter. 
 
 4. To proceed then. I can very patiently hear you reply to what I said of a num¬ 
 ber of unsent persons preaching about the kingdom ; you have heard of but two, and 
 no more , but I have heard of twice that number in one county, and of many more 
 in other counties of this kingdom. I myself never saw but one ; he prayed for you 
 and your brother by name ; and besides much smooth, undigested nonsense, preached 
 up heresy, even that worst of heresies, (as not striking at the branches, but the whole 
 root of holiness at once,) I mean Antinomianism. I was soon after told that I should 
 see this preacher no more, for that he was committed to the county gaol, upon his 
 ■own confession, for horse-stealing. Now, how many such preachers, or such horse¬ 
 men, are gone forth in the kingdom, is not at all material to my argument, which is 
 as well illustrated by one example, as by a thousand. 
 
 5. Whether the irregulars shall never join any state faction ?—Whether they afe 
 not more liable to sedition than the regularly ordained clergy ?—Whether the civil 
 war, and the destruction of church and state, was God’s vengeance for the persecution 
 of those holy good men, the Puritans ?—Whether you, without the study of physic, can 
 cure more hundreds in four months, than the ablest students in physic can cure 
 in as many years ?—And whether Dr. B. and Dr. G. (whom I know not) are 
 such wicked numskulls as are fit to pave hell withal ?—All these things, to shorten 
 ■our debate, I shall pass untouched. I must only observe, that much the greater part 
 of the few clergy with whom I have the pleasure to be acquainted, are as averse to 
 dead form, and as zealous for inward solid virtue, as you, or any one living can be : 
 though they cannot take the liberty of gaining attention by irregular bold strokes, as 
 never having yet had any call from the pulpit to the tombs. 
 
 6. That you caught attention by such bold strokes as preaching on tombs and 
 mountains, I hope I might tell you without contradiction, because I had it from your¬ 
 self, and you had told rne so in express terms : nay, you now confirm this, whilst 
 you attempt to deny it: for many gapers and starers came io hear you from your first 
 appearance at Newcastle, though you had preached above sixscore times before you 
 perceived you had made much impression. But you perceived the impression much 
 sooner at Epworlh, where the novelty and oddity of a son’s preaching on his father’s 
 tomb, had more effect in three days, than preaching in his pulpit had in three years. 
 Is not this plainly declaring that the effect was owing to the novelty, and to the novelty 
 only ? For here was the same preacher, the same hearers, and surely the same God 
 to influence, (unless it were to be profanely sa/d, that there is one God of the church, 
 and another stronger influencing god of the churchyard,) so that the only difference 
 
APPENDIX, 
 
 312 
 
 between preaching in the pulpit and on the tomb was this, that the former, being 
 customary, made little impression; while the latter, from its strangeness, caughr. 
 much attention. You may fancy, perhaps, that you have a divine call thus to catch 
 attention ; but other clergymen are sure they have no such thing, and therefore hold 
 themselves obliged to forbear the novelty of preaching on tombs, as much as the sin¬ 
 gularity of preaching on their heads. 
 
 7. There are three ways in which the Holy Spirit may be said to bear witness. 1st. 
 By external, miraculous, sensible attestations, (as by an audible voice from heaven, 
 by visible signs, wonders, &c.) Or 2dly, By internal, plainly-perceptible whispers, 
 (“ Go not into Macedonia. Go with these men. Join thyself to this chariot,” &c.) 
 Or lastly, By his standing testimony in the Holy Scriptures. In all these three senses 
 St. Paul and the other apostles might truly say—‘ The Spirit beareth witness with 
 our spirit, that we are the children of God.’ If external miraculous powers, and 
 internal prophetic inspiration, both continued in the days of Ignatius and Polycarp ; 
 then they might too truly assert the same thing in all the three senses. But if in the 
 days of Origen and Chrysostom external miraculous powers had ceased, while inter¬ 
 nal prophetic inspiration still remained; then they could not truly use the same 
 phrase but in the two last senses. Lastly, if in the days of St. Bernard both miracles 
 and prophecy had entirely ceased ; then he could not truly use the expression but in 
 the last sense only. If Bernard (who was somewhat enthusiastically given) yet insist¬ 
 ed that he had still plainly-perceptible whispers, it would be natural for his neigh¬ 
 bours to call on him to show either that it should be so by Scripture, or that it was 
 so by facts. If for the former he produced Rom. viii, 16, the answer was easy, “ You 
 attempt to decide controversies by the very controverted texts.” If for the latter he 
 produced variable facts, to-day asserted, to-morrow doubted, and the day following 
 denied; then it is evident the whispers were not so plainly-perceptible as was assert¬ 
 ed, or that they were not the whispers of Him in whom is no variableness nor 
 shadow of turning. The spirit of man, and his fancies or opinions, may vary, but 
 the Spirit of God, and his facts, cannot. You may be fully of opinion to-day that 
 the Scriptures are of God, and doubt of that to-morrow, and so vary your opinion a 
 thousand times : but what is this to the purpose ? We were speaking not of man’s 
 opinions, but of God’s facts. Turn this to fact, and see how you will like it. If 
 God tells you to-day that the Scriptures are true ; can you to-morrow doubt whether 
 they are false ? Or could the man in the gospel, to whom Christ distinctly said, 
 “ Thy sins are forgiven thee,” doubt or deny the day following that Christ ever said 
 such a word ? Yes, if we will groundlessly and blasphemously suppose that the god 
 of this world can more strongly obliterate than the God of heaven can imprint: but 
 if it be obliterated, whether it be by the god of the world, the devil, or by the god¬ 
 dess of the night, the moon, the man is no longer compos mentis ; is altogether inca¬ 
 pable of true religion, and fit only for the regions of Moorfields. Yet you suppose 
 such a one still a religious subject, even after you allow that he does not continue in 
 sound mind and memory. Now, pray sir, is it you or I that impute idiotism and 
 madness to the children of God ? 
 
 8. That the Spirit beareth witness with the spirit of the faithful, that they are the 
 children of God, in some sense or other, (suppose in the third above mentioned,) was 
 never denied by sober Christians : but that he beareth witness precisely in the first or 
 second sense, was never maintained but by Montanists, Quakers, and Methodists : 
 who have no more right to quote this text as decisive in favour of their peculiar inter¬ 
 pretation, than the others have to urge [it] as decisive in favour of theirs. Neither 
 this text, therefore, nor any other that I know of in the Bible, at all favours the doc¬ 
 trine of a direct, perceptible inspiration, as easily distinguishable from all suggestions 
 of reason or fancy, as light is from darkness. Now, if Scripture fails, the only 
 remaining proof is from instances and experiences. If we ask how we may know' 
 that these instances are not mistakes ; the answer is, you feel they are not, for God 
 speaks to the inmost soul as never man spake. If we reply that there are enthusiasts in 
 the world, who are fully persuaded that they have this inward speaking, when in truth 
 they have not; then you can keep your temper no longer, and the only answer is, 
 that if we question it in you, or perceive it not in ourselves, we are • ignorant of the 
 whole affair , and doomed to the everlasting fire prepared for the devil and his angels. 
 Proceeds this now' from the benign spirit of charity, or breathes it not a different and 
 quite contrary spirit? 
 
 9. Some years ago a Quaker came to me with a message, which he was fully per¬ 
 suaded he had received from God. As the matter of the message was innocent, it 
 might possibly come from Him ; but I thought it more probable that it was only the 
 effect of an overheated imagination. I asked the man what reason he had to think 
 
APPENDIX. 
 
 313 
 
 it rather an inspiration of God than a suggestion of fancy ; he answered almost in 
 your very words, that the inward light was as plainly perceptible as the outward, and 
 that God speaking to the inmost soul was distincter and sweeter than ever man spoke. 
 Thus far you are equal. But, in point of charity he far outdid you: for he allowed 
 that all the sincere servants of God, and hopers for salvation, were in a fair way for 
 it, though they had not been favoured like himself with a direct perceptible inspira¬ 
 tion concerning these things. Yet I could not help suspecting that my neighbour 
 was enthusiastic, although for some years, ( except in this respect ) he continued in his 
 sound mind and senses; but at last his heated imagination blazed out; and I had the 
 mortification to see this poor man confined, when he employed himself all day long 
 in repeating gibberish, as a proof of his having the gift of unknown tongues. 
 
 10. In short, as the enthusiast seems as confident of his inspiration as one really 
 inspired is of his, a third person hath a right to call for other proof than confident 
 assertion : every one may say like Pharaoh in Cowley, 
 
 “ If thus from God you come,” said Egypt’s king, 
 
 “ What sign, what powers, what credence do you faring ?” 
 
 God commonly attests to inward inspiration by outward miracles. To this attest¬ 
 ation too you have likewise laid claim, to the casting out devils, to the doing many 
 wonderful works, and to the having seen many miraculous things ; now do but make 
 good this claim, and I shall readily believe (not any thing which you shall advance 
 contrary to plain Scripture, but) your interpretation of doubtful and controverted 
 passages, preferably to the interpretation of all other men. But if you can by no 
 means make this good, then I again call upon you ingenuously to own it, and to 
 confess (as you do on another occasion in your last letter) that the expression is too 
 strong. 
 
 11. I heartily thank you for your sermons: I was in hopes to have found there, 
 (according to your profession in your first letter,) the love of God and man more insisted 
 on ten times over than all other subjects whatever , but I must own I was disappointed j 
 other subjects being ten times over more insisted on than that. There is, however, such 
 a vein of seriousness and piety throughout the whole, as will ever make me love and 
 esteem the author, and wish him freed from all excess and extravagance. Where we 
 differ I may possibly be in the wrong; but where we agree I am sure we are both in 
 the right. Our agreements are material, our differences (at least in the eye of 
 charity) but trivial. Charity never faileth. This shall endure when all controver¬ 
 sies about faith shall be ended, and when faith itself shall be swallowed up in vision. 
 
 April 27, 1747. 
 
 P. S.—Since I wrote the above, it came into my mind that possibly by your putting 
 in Greek letters, the svspyeia of the powers of darkness, you meant to suggest to me 
 some particular emphasis of the original. But upon turning to the original I find no 
 such expression. I can find the word but seven times in the New Testament. Six 
 
 limes it notes the power of God: the seventh is- ’evepyuav m Xarava, the work » 
 
 ing of Satan: u What, to erase the testimony of the Holy Ghost out of the memory 
 of justified believers who are saved ?” No, but to amuse with signs and lying won¬ 
 ders, them that receive not the love of the truth, them that perish. The same apostle 
 elsewhere says, ‘ If our gospel be hid, it is hid’ (to whom ? to those to whom God 
 specially reveals it ? No, but) ‘ to them that are lost; in whom the god of this world 
 hath blinded the minds’ (of whom ? of true believers ? No, but) ‘ of them who believe 
 not .’—Strange ! that from these passages, that mention the influence of the devil over 
 wicked infidels, men should frame such a groundless, such a blasphemous hypothesis, 
 as that when God has testified their justification to the regenerate in express terms 
 and as perceptible as the sun at noon ; yet the devil has the controlling power to 
 erase God’s plain testimony, and to throw God’s children into such distraction, that 
 they shall not only assert what God testified was false, but shall totally forget and 
 deny that he ever testified any such thing at all! 
 
 LETTER IX. 
 
 To Mr. John Smith. 
 
 St. Ives. July 10,1747. 
 
 Sir,— l. You put me in mind of an eminent man, who preaching at St. James’s 
 said, “ If you do not repent, you will go to a place which I shall not name before this 
 audience.” 1 cannot promise so much either in preaching or writing, before any 
 audience, or to any person whatever. Yet I am not conscious of doing this very 
 
APPENDIX. 
 
 314 
 
 often, of “ profusely flinging about everlasting fire.” Though it is true I mentioned 
 it in my last letter to you, as I have done now a second time, and perhaps I may 
 mention it yet again. For (to say the truth) I desire to have both heaven ami hell 
 ever in my eye while I stand on this isthmus of life, between these two boundless 
 oceans. And 1 verily think the daily consideration of both, highly becomes all men 
 of reason and religion. 
 
 2. I think likewise, (or I would not spend five words upon the head,) that these 
 are nearly concerned in our present question. To touch only on one branch of it: 
 if I live in wilful sin, in a sinful “ deviation from established order,” am I not in the 
 way to hell ? I cannot take it any otherwise. I cannot help “ blending these two 
 inquiries together.” I must therefore speak seriously or not at all; and yet, I trust, 
 without “ losing my temper.” Do you complain of this first, ?hat I may not complain 7 
 It appears to me that you show more eagerness of spirit, more warmth and resentment 
 in your last, than you ever have done from the beginning. 
 
 3. You spoke of “ a number of unsent persons going about and preaching the worst 
 of heresies.” I answered,—“Within these nine years I have heard of two, and no 
 more, who have gone about thus, though I doubt neither sent of God nor man.” 
 Their names were Jonathan Wildboar, and Thomas Smith, alias Moor, alias I know 
 not what: for I fear he changed his name as often as his place. It is not unlikely 
 that either of these might steal as well as lie, which they have done abundantly, par¬ 
 ticularly in claiming acquaintance with Mr. Whitefield or me, wherever they judged 
 it would recommend them to their hearers. I should not be surprised to hear of two 
 more such : but I have not yet, in all the counties I have gone through between Lon¬ 
 don and Berwick-upon-Tweed, or between Deal and the Land’s-end. 
 
 4. I would to God all the clergy throughout the land were “ zealous for inward, 
 solid virtue.” But I dare not say one in ten of those I have known are so in any 
 degree. The two clergymen of this place, on a late public occasion, were led home 
 at one or two in the morning in such a condition as I care not to describe. One of 
 them is rector of Lalant also, (a parish east of St. Ives,) of Twidnack to the south, 
 and Zunnor to the west. At Zunnor he keeps another assistant, and one who is just 
 as sober as himself, and near as zealous—not indeed for inward or outward virtue ; 
 but against these “ scoundrels that pretend to preach in his parish.” 
 
 5. I never “attempted to deny” that the novelty of our manner of preaching has 
 induced thousands and ten thousands to hear us, who would otherwise never have 
 heard us at all, nor perhaps any other preacher. But I utterly deny that “the effects 
 wrought on many of them that heard, were owing to novelty, and that only.” The 
 particular effects wrought at Epworth were these :—Many drunkards—many unjust 
 and profane men, (on whom both my father and I had for several years spent our 
 strength in vain,) from that time began to live (and continue so to do) a sober, 
 righteous and godly life. Now I deny that this effect can be owing to novelty, or to 
 any principle but the power of God. 
 
 If it be asked, But were there not “ the same hearers, the same preachers, and the 
 same God to influence, in the church, as on the tombstone?” I answer, 1. There 
 were not all the same hearers in the church ; not above one third of them : 2. There 
 was the same preacher in the church, but he did not then preach the same doctrine ; 
 and, therefore, 3. Though there was the same God, there was not the same influence 
 or blessing from him. 
 
 6. The sum of what I offered before, concerning perceptible inspiration , was this:— 
 “Every Christian believer has a perceptible testimony of God’s Spirit, that he is a 
 child ol God.” You objected, that there was not one word said of this, either in the 
 Bible, or in the Appeal, to which 1 referred. I replied, “ I think there is in the Bible, 
 in the 16th verse of the viiith chapter to the Romans. And in the Farther Appeal, 
 this place is proved to describe the ordinary privilege of every Christian believer.” 
 
 This is there shown, both by Scripture, by reason, and by authority, particularly 
 that of Origen and Chrysostom, whom his lordship of Litchfield had cited in his 
 Charge, as asserting just the contrary. But waiving authorities, I reasoned thus : 
 “ You allow there is a testimony of the Spirit with our spirit, that we are the children 
 of God. But you say, it is not a perceptible one. How is this ? Let us examine it 
 thoroughly. It is allowed, 1. The Spirit of God : 2. bears testimony to my spirit: 
 3. that I am a child of God ; but I am not to perceive it. “Not to perceive what? 
 The 1st, 2d, or 3d particular 7 Am I not to perceive what is testified, ? That 1 am a 
 child of God ? Then it is not testified at all. This is saying and unsaying in the 
 same breath. Or am I not to perceive that it is testified to my spirit ? Yea, but I 
 must perceive what passes in my own soul! Or, lastly, am I to perceive that I am a 
 child of God, and that this is testified to my spirit, but not to perceive who it is that 
 testifies ? Not to know it is the Spirit of God 7 0, sir, if there be really a man in the 
 
APPENDIX. 31 & 
 
 world who hath this testimony in himself, can it be suppposed that he does not know 
 who it is that testifies ? who it is that speaks to his heart ?” 
 
 7. Instead of giving a direct answer to this, you have recourse to the same suppo¬ 
 sition with his lordship of Litchfield and Coventry, viz. That there was once an 
 inward perceptible testimony of the Spirit, but that it was peculiar to the early ages ©£' 
 the church. 
 
 “There are three ways,” say you, “in which the Holy Spirit may be said to bear 
 witness with our spirit, that we are the children of God : 1- By external, miraculous 
 attestations: 2. By internal, plainly-perceptible whispers.” (1 must add,. “ not in 
 words, at least not always, but by some kind of impressions equivalent thereto.”} 
 3. “ By his standing testimony in the Holy Scriptures. The apostles had all these 
 three. Origen and Chrysostom probably the two latter. But if St. Bernard (several 
 hundred years after) pretended to any other than the third, his neighbours would 
 naturally ask for proof, either that it should be so by Scripture, or that it was so by 
 facts.” 
 
 Well, then, let us suppose St. Bernard and one of his neighbours to be talking 
 together on this subject. On St. Bernard’s saying, “ The Spirit of God bears witness 
 with my spirit, that I am a child of God —his neighbour replies, I suppose he does, 
 but not by an inward, plainly-perceptible testimony. “ Yes, by an inward, plainly- 
 perceptible testimony. I now have this testimony in myself. I plainly perceive that 
 I am a child of God, and that it is his Spirit that testifies it to my spirit—I fear you 
 are somewhat enthusiastically given. I allow God’s standing testimony in the Scrip¬ 
 tures. But I cannot allow that there is now any such thing as this inward testimony, 
 unless you can either prove by Scripture that it should be so, or by facts that it is so. 
 —“ Are not these words Scripture . * The Spirit itself bear eth testimony with our spirit 0 , 
 that we are the children of God ?’ ”—Yes but the question is, How they are to be 
 understood ? For I deny that they speak of an inward testimony. They speak of 
 the outward, standing testimony of God in the Holy Scriptures.—“You put a mani¬ 
 fest force upon the text. You cannot prove that it speaks of any outward testimony- 
 at all. But the words immediately preceding prove to a demonstration that it speaks 
 of an inward testimony ; ‘ Ye have not received the Spirit of bondage unto fear .’ (Is 
 not fear an inward thing ?) ‘ But ye have received the Spirit of adoption, whereby we 
 
 cry, Abba, Father /’ The Spirit itself beareth witness with our spirit, that we are the 
 children of God, even the same Spirit which ‘ God hath sent forth into our hearts , 
 crying, Abba, Father /’ ”—I do not deny that the Spirit bears witness with our spirit 
 But I deny your peculiar interpretation of this text. I deny that this text at all 
 favours an inward, perceptible testimony. 
 
 “ The Spirit which God hath sent into my heart, and which now cries in my heart, 
 c Ahba, Father ,’ now beareth testimony w r ith my spirit, that I am a child of God» 
 How can these words be interpreted at all, but of an inward, perceptible testimony ? n 
 I tell you of God’s standing testimony in Scripture.—“This is a palpable violence to 
 the text. They no more speak of Scripture than of miracles. They manifestly speak 
 of what passes in the heart—the spirit—the inmost soul of a believer, and that only.” 
 
 8. But you Would say, “Suppose this Scripture to prove that k should be so, can 
 you show by facts that it is so ?” Not if you take it for granted that every one who 
 speaks of having this witness in himself is an enthusiast. You are then in no danger 
 of proof from this quarter. You have a short answer to every fact which can bo 
 alleged. 
 
 But you turn the tables. You say it is I who allow that “ many of God’s children 
 do not continue in sound mind and memory.” I allowed, 1. A man feels the testi¬ 
 mony of God’s Spirit, and cannot then deny or doubt his being a child of God :— 
 2. After a time this testimony is withdrawn, (not from every child of God Many 
 retain the beginning of their confidence steadfast unto the end.)—3. Then he may 
 doubt whether that testimony was of God, and perhaps at length deny that it was ; 
 (especially if his heart be hardened by the deceitfulness of his sin.) And yet he may 
 be all this time in every other respect of “ sound memory, as well as understanding.” 
 In this respect I allowed he is not; that is, “ His understanding is now darkened, 
 and the very traces of that Divine work well nigh erased out of his memory.” So I 
 expressly determined the sense wherein I allowed, “ He does not continue in sound 
 mind and memory.” But did I allow that even then he was non compos mentis, a 
 madman in the common sense ? Nothing less ; I allowed no more, than that the 
 Divine Light being withdrawn, his mind was again dark as to the things of God ; 
 and that he had forgotten r« Kadaptayu tw v -naXai avru ayapnHv^ well nigh, as though 
 it had never been. 
 
 2 Peter i, 9. 
 
316 
 
 APPENDIX* 
 
 9. But you say, “If variable facts be produced, to-day asserted, to-morrow de¬ 
 nied.”—Nay, the facts, whether asserted or denied, are still invariable. “ But if they 
 be ever doubted or denied, they never were plainly perceptible.” I cannot discern 
 any force in that consequence: however, if they are afterwards “denied, they are 
 not from Him, ‘ in whom is no variableness , neither shadow of turning ” neither is 
 this consequence good. Though God is ever the same, man may either assert or 
 deny his works. “ The spirit of man, and his fancies or opinions, may vary, but 
 God and his facts cannot.” Thus far they can and do. God does not now bear 
 witness, as he did before. And this variation of the fact, makes way for a variation 
 in the judgment of him who had that witness, but now hath it not. “ You may be 
 fully of opinion to-day that the Scriptures are of God, and doubt of this to-morrow. 
 But what is this to the purpose ?” Very much. I am as fully convinced to-day that 
 the Scriptures are of God, as that the sun shines. And this conviction (as every 
 good gift) cometh from the Father of Lights. Yet I may doubt of it to-morrow. I 
 may throw away the good gift of God. “ But we were speaking, not of men’s 
 opinions, but of God’s facts.” We were speaking of both : of man’s opinions, or 
 judgment, concerning God’s facts. “ But could he, to whom Christ said, 1 Thy sins 
 are forgiven thee ’—ever doubt or deny that Christ said so ?” I question not, but in 
 process of time he might, particularly if he drew back unto perdition. But however 
 that be, it is no “ blasphemous supposition,” but a plain undeniable truth, that the 
 god of this world can obliterate what the God of heaven has strongly imprinted upon 
 the soul. Yea, and that he surely will, unless we stir up the gift of God, which is 
 in us, by earnestly and continually watching unto prayer. 
 
 I presume you do not deny that a believer, one who has the witness in himself* 
 may make shipwreck of the faith; and consequently lose the witness (however it be 
 explained) which he once had of his being a child of God. The darkness which then 
 covers his soul again, I ascribe (in part) to the energy of Satan, who tvepyu [worketh] 
 (according to the apostle) in the children of unbelief, whether they did once believe 
 or no. And has he not much power even on the children of God ? to disturb, though 
 not to destroy ? to throw fiery darts without number; especially against those who* 
 as yet, are but weak in the faith ? to inject doubts and fears : sometimes unbelieving, 
 sometimes even blasphemous thoughts ? And how frequently will they be wounded 
 thereby, if they have not put on the whole armour of God! 
 
 10. You add, “ If we reply, There are enthusiasts in the world, you can keep your 
 temper no longer ; and your only answer is, If we perceive not the witness in our¬ 
 selves, we are ignorant of the whole affair, and doomed to the everlasting fire, ‘ pre¬ 
 pared for the devil and his angels .”’ I said not so. I can keep my temper, (blessed 
 bo God,) if you call me a hundred enthusiasts : if you affirm, I am ten times more 
 of an enthusiast than that poor Quaker probably was. The sharpest word I said, 
 was,' “ If a man does not know who it is that testifies with his spirit he is a child of 
 God, he is ignorant of the whole affair.” But I felt no anger when I said this. Nor 
 do I now. Though I still think, (because you say it yourself,) “that you are igno¬ 
 rant of the whole affair,” of the inward testimony for which I contend. Yet am I 
 far from dooming you to everlasting fire. What you know not, I trust God will 
 reveal unto you. Least of all was this my “ only answer” to your supposition, “ That 
 this perceptible testimony is only an imagination, unless I am altogether in a dream.” 
 I have given you some other answer, and a pretty full one to the objection : such a 
 one, I think, as the nature of the thing admits, at least, as my capacity would allow. 
 
 11. I have largely considered, both in the third part of the Appeal and in the latter 
 part of the Second Letter to Mr. Church, the unreasonableness of the common de¬ 
 mand, to prove our doctrine by miracles. I cannot but refer you to those tracts, 
 having neither time nor inclination actum agere. Only I would weigh what you have 
 now advanced in support of that demand. “ If the enthusiast is as confident of his 
 inspiration, as one really inspired is of his, a third person has aright to call for other 
 proof than confident assertions,” that is, for miracles. So you explain yourself in 
 the following sentence; let us try how this consequence will hold, in a particular in¬ 
 stance. ‘ The Spirit said unto Paul, Go not into Macedonia.’ When he related this 
 to his companions, ought they to have replied, “We call for other proof of this, than 
 your confident assertion ; seeing enthusiasts are as confident of theirs, as you are of 
 this revelation ?” If you say, “They had seen his miracles at other times I know 
 not that; perhaps they had, perhaps they had not. But to step a little forward, “ If 
 in the days of Origen and Chrysostom, external miraculous powers were ceased, 
 while internal inspiration still remained what becomes of your demand here? It 
 is totally excluded: although there urere, in those days also, pretenders to what they 
 had not 
 
APPENDIX. 
 
 317 
 
 And yet there might have been other sufficient reasons for believing the assertion 
 of Origen, Chrysostom, and St. Bernard too, that they had this internal testimony. 
 Such was, besides the holiness of their lives, that great and standing miracle,—their 
 saving so many souls from death, and hiding a multitude of sins. 
 
 12. There are at least as many pretenders to the love of God, as there are to the 
 witness of his Spirit. But does this give me a right, if a man asserts he loves God, 
 to demand his proving this assertion by miracles? Not so ; but by their fruits I shall 
 know a real and a pretended love of God. And in the same manner may I know 
 him that has the witness of God’s love, from an enthusiastic pretender to it. But if 
 a man disclaims it, he sets himself out of the question. It is beyond dispute that he 
 has it nut. 
 
 Neither do I want miracles, in order to determine my judgment with regard to 
 Scripture, variously interpreted. I would not say in this case, Show me a sign ; but* 
 Bring forth your strong reasons ; and according to these, weighed in an even, im¬ 
 partial scale, would I incline to one side or the other. 
 
 13. From the beginning of our correspondence, I did not expect you to alter your 
 judgment touching these points wherein we differed. But I was willing (and am so 
 still) to hear and consider whatever you should advance concerning them ; and so 
 much the rather, because in the greatest points we do agree already; and in ihe 
 smaller we can bear with each other, and speak what we apprehend to be the truth 
 in love. Let us bless God for this, and press on to the mark. It cannot be long 
 before we shall be quite of one mind ; before the veil of flesh shall drop off, and we 
 shall both see pure light, in the unclouded face of God. 
 
 LETTER X. 
 
 To the Rev. Mr. John Wesley . 
 
 Reverend Sir, —Hell was made by God, to be threatened to, and inflicted on, im¬ 
 penitent sinners: the preacher was therefore ridiculously delicate, who minced the 
 name to them that would not repent. To such persons, I would have hell and damn¬ 
 ation set forth in the broadest manner. But if the Pope threaten damnation to all 
 who believe not his infallibility ; or Mr. Whitefield, to all who own not his election 
 and reprobation ; o& Mr. Wesley, to all who deny that he is an inspired and a mira¬ 
 cle-working prophet; then such untimely brandishing hellfire becomes ridiculous, fit 
 only for the terror of vapoured women, but the pity and reproof of men of sense. 
 
 2. Heaven and hell are far from being offensive to my ears; I never desire to have 
 either of them out of my thoughts. But I should blush at threatening you with hell, 
 for your differing from me in speculations; nay, though your speculations were cer¬ 
 tainly false, and led to practice certainly wrong ; we will say to a deviation from esta¬ 
 blished order : for this may possibly be neither wilful nor sinful, and therefore no 
 way connected with eternal awards. If you really (whether truly or falsely) believe 
 yourself to have a call to the apostolate of England , I question not but God’s mercy 
 may both forgive and reward the irregular pains you take, between London and Ber¬ 
 wick, and betioeen Deal and the Land’s-end. 
 
 3. And yet such deviation, how innocent soever in you, may still be very wrong 
 and hurtful in itself, it may open a door to much disorder and error; Wild-bores , 
 Smiths , or Moors, will enter at the breach. The man I saw, called himself Williams, 
 but whether this was another man, or another alias, I know not. But government 
 once dissolved, you need not look for preachers of heresy; witness one George 
 Whitefield, whose doctrine you treat as heretical and blasphemous. 
 
 4. I wish to God, with you, that all the clergj throughout the land were zealous 
 for inward solid virtue ; but that all of any large body should be so, is rather to be 
 wished than expected : the greater part, as I told you, with whom I am acquainted 
 are so. I am sorry your acquaintance *s so much worse that you cannot answer for 
 one in ten. As to complaints of immoral clergymen, they are best made to the bishop 
 of the diocess. If you will be so public spirited as to present them ; if instead of 
 censuring the heap, you will thus contribute to the winnowing the chaff from the 
 wheat, I dare say you will have the thanks of the bishops, and of all good men, both 
 clergy and laity. 
 
 5. There is a sense in which novelty awakens and amends ; and there is a sense 
 
 Vot. II. 47 
 
3 la 
 
 APPENDIX. 
 
 in which God is the doer of all things, for whatsoever is done in the earth he doeth 
 it himself. If your new doctrine, (or, not to differ about phrases,) if God’s blessing 
 on your new doctrine has amended some, on whom your father and yourself, whilst 
 you preached the old doctrine, spent your strength in vain ; this is no proof of the su¬ 
 perior truth, or of God’s approbation of your novelties ; or that your father, who 
 died unenlightened by them, is gone to hell; or that his exerted strength did not 
 contribute towards sending others to heaven ; it only shows that novelty, which has 
 a natural tendency to awakening, may when God pleases, have an efficacious ten¬ 
 dency to amending. The new act of parliament against swearing made a convert., 
 who had been long deaf to sermons and Scripture : vetyou will not say that an act of 
 parliament is a better thing than the word of God, though in this instance attended with 
 liis influence and blessing. 
 
 6. I think you will not deny so plain a matter of fact, as that God’s influence and 
 blessing accompanies the ministry of many who are utter strangers to your new 
 notions of inspiration, which can no more be supported by the eighth of Romans than 
 by the first of Genesis, notwithstanding all your pains to distort that text: for any 
 thing which has yet been said to the contrary, it may be understood of the Spirit’s 
 witness by miracles, by prophecy, or by the gently and imperceptibly wrought assur¬ 
 ances of the Holy Ghost. But what proof is this of those divine illapses and sensible 
 communications, maintained honestly by the Quakers always , and more amazingly 
 by you only sometimes ? Sometimes you claim them in as strong terms as they do, 
 though at other times you are disposed to distinguish them away. Your wriggling 
 on this head, and on the plainness wherewith justification is notified, obliges me to 
 call you back to order. 
 
 It is notorious that the Methodist writings abound with intimations of divine com¬ 
 munications, prophetic whispers, and special guidances : it is as notorious that they 
 teach the notification of justification to be as perceptible as the sun at noonday, and 
 as distinct as our Saviour’s notification, ‘ Son, thy sins are forgiven thee.’ But the 
 instances produced in support of these high claims, instead of supporting utterly sub¬ 
 vert them. Thus H. R. had her justification notified, and yet she denied that her 
 sins were forgiven, and continued almost in despair above a year afterwards. Now 
 either this notification was not so distinct as is pretended ; or, if distinct, was noti¬ 
 fied by one of suspected credit, whom she could not believe ; or else if it was both 
 distinct and credible, she was not of sound understanding if she disbelieved it; nor 
 of sound memory if she immediately doubted or denied that she had ever -received 
 such a message. Could she possibly deny a plain matter of fact ?—Yes, in process 
 of time she might, particularly if she drew back to perdition; tfiat is, in a long time 
 people may forget or deny facts, especially if they grow wicked and are given to lying. 
 But what is this evasive answer to the case of H. R. who lived no length of time, 
 and never did draw back to perdition ? After the time that she is said to have had 
 certain justification, she lived a blameless and holy life, only terrified almost to death 
 for fear that her sins were not remitted ; when she apprehended they were she died 
 in raptures, declaring she was in very great pain, but that she did not feel any. 
 
 8. Now, sir, do you think that such ordinary instances can in anywise support 
 such extraordinary pretences ? And after having assumed the language of an inspired 
 prophet, and claimed the attestation of miracles, of casting out devils, and having 
 seen many other miraculous things; when you are called upon to specify, will you 
 think it sufficient to refer to the one great standing miracle of making many converts ? 
 I do not know that Origen or St. Chrysostom pretended to any such thing; it would 
 have been impertinent therefore to have demanded it of them, especially in support 
 of a thing so probable as that they loved God. But had they demanded belief to 
 something highly improbable, or claimed to themselves miraculous attestation ; in 
 either of these cases there had been nothing so extravagant in the demand. If pro¬ 
 phetic intimations were vouchsafed them, after external miracles were ceased, such 
 intimations might be rules of action to yourselves, but could be none at all to other- 
 men, any farther than as they credited the claimant. Prophet indeed, a miracle work¬ 
 ing prophet, like St. Paul, had a right to a inore implicit kind of belief: neither can 
 1 help thinking, that Paul, even in that infantile state of Christianity, and with all 
 his thorns and infirmities about him, might more reasonably be looked upon as an 
 inspired prophet, than Mr. Wesley in his newly matured state of Christianity, though 
 arrived in his own imagination to a sinless perfection. 
 
 9. You have much to say against the demand of miracles in proof of doctrines. 
 I make no such demand. I demand them as things to which yOu lay claim ; nay, in 
 truth, I demand them no otherwise than as the prophet required idols to do good or 
 to do evil; which was no more than a manner of asserting that they had no suds 
 
APPENDIX. 
 
 319 
 
 power. All that I (properly speaking) demand is, that you should revoke youi 
 ampullas et ses quipedalia verba,* and ingenuously acknowledge that your expressions 
 were too strong. 
 
 10. Had St. Bernard, after having talked throughout his voluminous works in the 
 style of a miracle working prophet, intrenched himself at last in the standing miracle 
 of making many converts, and in the holiness of his life ; I should have thought he 
 might have been answered in this manner: “You have hitherto always claimed much 
 more, but still you claim too much; for to make converts (even true converts to a 
 sober, righteous, and godly life) is no miracle at all'; much less to make converts to 
 popery, to the belief of such incredible proofless stuff 1 as transubstantiation, and to 
 the consequent idolatrous practice. Then as to holiness of life, no one but the Great 
 Searcher of hearts can say what is true holiness. The popish severities of flesh- 
 fastings, celibacies, and other monkeries, may pass for such with weak men, and 
 draw many followers; and yet may imply no true holiness at all: nay, you may 
 found nunneries for unholy and wicked purposes ; abbesses and matrons may disci¬ 
 pline their bands, and close bands for the uses of the fraternity, and the grossest 
 wickedness may be carrying on under the cloak of hypocrisy.” 
 
 11. God forbid that there should be any thing like this among the Methodists; 
 though, to speak freely, I have been assured that there are very pregnant proofs about 
 to be produced of very shocking things. I shall believe nothing without proofs. 
 And in the mean time charitably hope that neither of us maintain any principles pb 
 practices which may bar us from seeing the unclouded face of God. 
 
 August 21, 1747. 
 
 LETTER XI. 
 
 To Mr. John Smith. 
 
 Dublin, March 23, 1747—$.. 
 
 Sin,—I rejoice to find that in some points we come nearer each other, and that 
 we can bear with each other where we do not. I entirely agree that hell was de¬ 
 signed only for stubborn impenitent sinners, and consequently that it would be absurd 
 to “ threaten damnation to any, merely for differing from me in speculations.” But 
 it is an absurdity which I have nothing to do with : for it never yet entered into my 
 thoughts. 
 
 2. I rejoice likewise in your allowing that my “speculations though false, yea and 
 leading to a deviation from order, may yet possibly be neither wilful: nor sinful:” and 
 much more in that which follows, “ I question not but God’s mercy may both forgive 
 and reward” even that zeal which is not according to knowledge. 
 
 3. Yet “ such deviation,” you think, “ may open a door to much disorder and 
 error.” I grant it may: but I still insist, 1. that accidental ill consequences may flow 
 from a good thing; 2. that the good consequences in the present case overbalance 
 the evil, beyond all degrees of comparison. The same I believe of Mr. Whitefield’s 
 public preaching, (which was not the consequence, but the cause of mine,) whose 
 doctrine in general (though he is mistaken in some points) I believe to be the truth 
 of the gospel. 
 
 4. I never did censure the whole body of clergy, and God forbid that I ever should. 
 I do not willingly censure any, even the grossly immoral. But you advise to “ com¬ 
 plain of those to the bishop of the diocess.” In what way? “ Be so public-spirited 
 as to present them.” Much may be said on that question. I should ask, 1. Have I 
 a right to present them ? I apprehend not. The churchwardens of each parish are 
 to do this: which they will hardly do at my instance. 2. If I could do it myself, 
 the presenting them to the court is not presenting them to the bishop: the bishop 
 you cannot but know has no more authority in what is called the bishop’s court, than 
 the Pope of Rome. 3. I cannot present, suppose thirty persons, in as many counties, 
 to the lay-chancellors or officials, (men whom I apprehend to have just as much 
 authority from Scripture to administer the sacraments, as to try ecclesiastical causes,) 
 without such an expense both of labour, and money, and time, as I am by no means 
 able to sustain. And what would be the fruit, if I could sustain it ? if I was the 
 informer-general against the immoral clergy of England ? O sir, can you imagine, or 
 “dare you say, that I should have the thanks of the bishops, and of all good men, 
 both clergy and laity ?” If you allow only those to be good men who would thank mo 
 for this, I fear you would not find seven thousand good men in all our Israel. 
 
 " Cf Yonr bombastic expressions and lengthy words.” 
 
320 
 
 APPENDIX. 
 
 5. But you have been “ assured there are proofs about to be produced of very 
 shocking things among its also.” It is very possible you may. And to say the truth, 
 f expected such things long ago. In such a body of people must there not be some 
 hypocrites ? And some who did for a time serve God in sincerity, and yet afterwards 
 turn back from the holy commandment once delivered to them ? Iam amazed there 
 have been so few instances of this, and look for more every day. The melancholy 
 case of that unhappy man, Mr. Hall, I do not rank among these. For he had re¬ 
 nounced us long ago, and th£t over and over, both by word and writing. And though 
 he called upon me once or twice a year, and lately made some little overtures of 
 friendship, yet 1 have it under his ow n hand, “ He could have no fellowship with us, 
 because we would not leave the Church.” But “ quia intellexi minus , protrusit 
 foras.”* To make it quite plain and clear how close a connexion there was between 
 him and me, when I lately called on his poor wife at Salisbury, he fairly turned me 
 out of doors, and my sister after me. 
 
 6. My father did not die unacquainted with the faith of the gospel, of the primitive 
 Christians, or of our first reformers: the same which, by the grace of God, I preach, 
 and which is just as new as Christianity. What he experienced before I know not; 
 but I know that during his last illness, which continued eight months, he enjoyed a 
 clear sense of his acceptance with God. I heard him express it more than once, 
 although at the time I understood him not. “ The inward witness, son, the inward 
 witness,” said he to me, “ that is the proof, the strongest proof, of Christianity.” 
 And when I asked him, (the time of his change drawing nigh,) “ Sir, are you in 
 much pain ?” He answered aloud, with a smile, “ God does chasten me with pain, 
 yea, all my bones with strong pain. But I thank him for all, I bless him for all, I 
 love him for all!” I think the last words he spoke, when I had just commended his 
 soul to God, were, “ Now you have done all.” And with the same serene cheerful 
 countenance he fell asleep, without one struggle, or sigh, or groan. I cannot there¬ 
 fore doubt but the Spirit^of God bore an inward witness with his spirit, that he was a 
 child of God. 
 
 7. That “ God blesses a doctrine preached (new or old) to the saving of souls from 
 death, does not prove that every circumstance of it is true; for a predestinarian 
 preacher may save souls.” But it undoubtedly proves, that the main of what is 
 preached is the truth as it is in Jesus. For it is only the gospel of Jesus Christ which 
 is the power of God unto salvation. Human wisdom, as human laws, may restrain 
 from outward sin ; but they cannot avail as to the saving of the soul. If God gives 
 this blessing to what is preached, it is a sufficient “ proof of his approbation.” But I 
 will not contend about words, or when his blessing is allowed, dispute whether it has 
 his approbation or not. 
 
 8. But to argue on your own supposition : you say, “ It only shows that novelty, 
 which has a natural tendency to awakening, may, when God pleases, Jiave an effica¬ 
 cious tendency to amending.” Well, then ; if the novelty of an indifferent circum¬ 
 stance, such as place, has a natural tendency to awakening, surely we may use it 
 according to its natural tendency, in order to awaken those that sleep in sin! And 
 if God has in fact been pleased to use it beyond its natural tendency, to make it 
 efficacious for amending as well as awakening, ought we not to acquiesce, yea, and 
 rejoice therein ? 
 
 9. But are sinners amended ? Are they saved from their sins ? Are they truly- 
 converted to God ? Here is, what always must be, the main question. That many 
 are in some sort converted, is owned. But to what are they converted? “ To the 
 belief of such proofless incredible stuff as transubstantiation ? or to the Popish seve¬ 
 rities of flesh-fastings, celibacies, and other monkeries ?” Not so. If they are con¬ 
 verted at all, they are converted from all manner of wickedness, “ to a sober, right¬ 
 eous, and godly life.” Such a uniform practice is true outward holiness. And 
 wherever this is undeniably found, we ought to believe there is holiness of heart: 
 seeing the tree is known by its fruits. 
 
 10. That “ the conversion of sinners to this holiness is no miracle at all,” is new 
 doctrine indeed! So new to me, that I never heard it before, either among Protest¬ 
 ants or Papists. I think a miracle is a work of Omnipotence, wrought by the super¬ 
 natural power of God. Now, if the conversion of sinners to holiness is not such a 
 work, I cannot tell what is. I apprehend our Lord accounts it a greater work than 
 giving sight to the blind, yea, or raising the dead. For it was after he had raised 
 Lazarus from the dead that he told his apostles, ‘Verily, verily, I say unto you, 
 he that believeth on me, the works that I do, shall he do also. And greater works 
 
 * “ But because I seemed reluctant to entertain his views, he expelled me from his dwelling.” 
 
APPENDIX. 
 
 321 
 
 than these shall he do, because I go unto my Father. 5 Greater outward works they 
 could not do. It remains, therefore, that we understand those solemn words of con¬ 
 verting souls to God: which is indeed a greater work than any that can be wrought 
 on the body. 
 
 11. I am glad you do “not demand miracles in proof of doctrines.” Thus far 
 then we are agreed. But you demand them, 1. “ as things to which I lay claim 
 and in order to show that claim cannot be supported, 2. as necessary to give me “ a 
 right to be implicitly believed.” And, 3dly. To justify my “ assuming the apostolate 
 of England.” 
 
 If this be all, your demand must soon fall to the ground, since the whole foundation 
 sinks beneath it. For, 1st. I lay no claim (in your sense) to miracles; for the 
 clearing of which, suffer me to refer you once more (that I may not be surfeited with 
 cramba decies repetita*) to the second letter to Mr. Church. 2. I claim no implicit 
 faith: I neither pay it to, nor expect it from, any man living. 3. I no otherwise 
 assume the apostolate of England, (if you choose to use the phrase,) than I assume 
 the apostolate of all Europe, or rather of all the world : that is, in plain terms, 
 wherever I see one or a thousand men running into hell, be it in England , Ireland, 
 or France, yea, in Europe, Asia , Africa, or America, I will stop them if I can : as a 
 minister of Christ, I will beseech them, in his name, to turn back and be reconciled 
 to God. Were I to do otherwise, were I to let any soul drop into the pit when I 
 might have saved it from everlasting burnings, I am not satisfied God would accept 
 my plea, “ Lord, he was not of my parish.” 
 
 12. If a single parish takes up your whole time and care, and you spend, and are 
 spent upon it,—well. And yet I will be bold to say, that no blessing from God will 
 accompany your ministry, but the drunkard will be a drunkard still, (and so the 
 eovetous, the brawler, the adulterer,) unless you both believe and teach what you 
 love to call my “ new notions of inspiration.” I mean, as to the substance, not the 
 particular manner of explication : you will all the day long stretch out your hands 
 in vain, unless you teach them to pray, that the Spirit of God may inwardly witness 
 with their spirits, that they are the children of God. I apprehend you are the person 
 that “ wriggle on this head,” because the argument pinches: you appear to me to 
 twist and wind to and fro, because I “distinguish away,” not my doctrines, but your 
 objections: unravelling the fallacies, showing what part is false, and what part true, 
 but nothing to the purpose. Since you move it again, 1 will resume the point once 
 more. You will pardon me if I speak home, that it may be seen which of us two 
 it is that has hitherto given the “ evasive answers.” 
 
 13. You say, “Notwithstanding all your pains to distort the text, for any thing 
 which has yet been said to the contrary, it may be understood of the Spirit’s witness 
 by miracles, by prophecy, or by the imperceptibly wrought assurances of the Holy 
 Ghost.” This (unless it gives up the whole cause, as indeed it must, if it does not 
 imply a contradiction ; seeing imperceptible assurance is no assurance at all) is neither 
 an evasive nor unevasive answer. It is just no answer at all. Instead of refuting 
 my arguments, you reply, “ You distort the text. Ipse dm.” 
 
 “ The Quakers maintain divine illapses, and sensible communications alwarjs ; you 
 only sometimes .”—If you speak to the purpose, if you mean the inward witness of 
 God’s Spirit, I maintain it always as well as they. 
 
 “ The Methodist writings abound with intimations of divine communications, 
 prophetic whispers, and special guidance.” Perhaps so ; but that is another ques¬ 
 tion. We are now speaking of the inward witness of the Spirit. 
 
 14. “They teach the notification of justification to be as perceptible as the sun at 
 noonday.” Now you come to the point, and I allow the charge. From the begin¬ 
 ning of our correspondence to this day, I have, without any shifting or evasion at all, 
 maintained flatly and plainly : 1st. A man feels the testimony of God’s Spirit, and 
 cannot then deny or doubt his being a child of God. 2. After a time that testimony 
 is withdrawn, (not from every child of God : many retain the beginning of their con¬ 
 fidence steadfast unto the end.) 3. Then he may doubt, whether this testimony was 
 of God; and perhaps at length deny that it was.” 
 
 There is no shadow of contradiction between this and the case of H. R. For 1. she 
 felt the testimony of God’s Spirit, and could not deny or doubt her being a child of 
 God. 2. After a time, this testimony was withdrawn. 3. Then she doubted whether 
 it was of God. Observe : she never forgot or denied that she had such a testimony. 
 But she then doubted whether it was of God. 
 
 But you have still more to remark upon this head. So I attend you step by step. 
 
 * “ Savins' the same things ten times over.” 
 
APPENDIX. 
 
 3 22 
 
 15. “ The instances produced (it should be instance, for you cite but one) in sup¬ 
 port of these high claims, instead of supporting, utterly subvert them. Thus H. R. 
 had her justification notified: and yet she denied that her sins were forgiven.” You 
 should say, she doubled of it, after a time, when the testimony of God’s Spirit was 
 withdrawn. “Now cither this notification was not so distinct as is pretended, or 
 if distinct, was notified by one of suspected credit, whom she could not believe. Or 
 if it was both distinct and credible, she was not of sound understanding, if she disbe¬ 
 lieved it, nor of sound memory if she ( afterwards it should be) doubted or denied 
 that she bad ever received such a message.” 
 
 You say, 1. “ Either that notification was not so distinct.” It was so distinct, 
 that she could not then doubt. “ Or, 2. was notified to her by one of suspected 
 credit, whom she could not believe.” Yes, she then believed, and knew it was the 
 voice of God. “ Or, 3. she was not of sound understanding, if she disbelieved it.”— 
 When she disbelieved it, she was not. For as the serpent deceived Eve, so he then 
 deceived her, (pdupwv to vor/ya avTrjs. 
 
 “But could she possibly deny a plain matter of fact?” You add, as if I have said 
 so, “ Yes, in process of time, she might, particularly if she drew back to perdition and 
 then subjoin, “ But what is this evasive answer to the case of H. R. ?” I think, 
 nothing at all. I never applied it to her case. She never denied her having had such 
 a testimony. But after a time she doubted , (as I said before) whether that testimony 
 was true. 
 
 16. I presume Eve in paradise was at least equal in understanding with any of her 
 posterity. Now unto her God said, In the day that thou eatest of the tree of knowledge, 
 thou shalt surely die. And doubtless “ this notification was as distinct and perceptible 
 to her, as the sun at noonday. Yet after a time (perhaps only a few days) she 
 utterly disbelieved it.” 
 
 You exclaim, Absurd ! impossible ! there could be no such thing: as I shall prove 
 immediately. 
 
 “ Either this notification was not so distinct as is pretended; or, if distinct, was 
 notified by one of suspected credit, whom she could not believe. Or else, if it was 
 both distinct and credible, she was not of sound understanding if she disbelieved it, 
 nor of sound memory, if she doubted of it.” Therefore the whole story is absurd, 
 and a self-inconsistent (not a cunningly-devised) fable. 
 
 Is not the plain answer this? This notification was as distinct as [is] pretended. 
 And it was not notified by one of suspected credit, whom she did not then firmly 
 believe. But afterwards Satan deceived her by his subtilty, (pOeipuv to voryia ovttjs, 
 corrupting, spoiling, destroying, the soundness of her understanding, and of her memory 
 too. And then she disbelieved God, and believed him who said, ‘ Ye shall not surely 
 die .’ How much more is he able by the same subtilty to deceive any of the fallen 
 children of men ! 
 
 17. What follows you did not design for argument, but wit. “I cannot help 
 thinking that Paul, with all his infirmities, might more reasonably be looked upon as 
 an inspired prophet, than Mr. Wesley, though arrived, in his own imagination, to a 
 sinless perfection.” I never told you so, nor any one else. I no more imagine that 
 I have already atteined, that I already love God, with all my heart, soul, and strength, 
 than that I am in the third heavens. 
 
 But you make me abundant amends for this, by your charitable belief, that though 
 I may now imagine things that are not, and be mistaken in many points, yet he who 
 remembers I am but dust, will at last “ forgive and reward me.” It is enough: the 
 £ime of error and sin is short: eternity is at hand. 
 
 Strangers and pilgrims here below, 
 
 This earth, we know, is not our place, 
 
 And hasten through the vale of wo, 
 
 And restless to behold thy face, 
 
 Swift to our heavenly country move, 
 
 Our everlasting Home above. 
 
 £> T D OF THE TETTERS. 
 
APPENDIX. 
 
 323 
 
 I have given this controversy in full to the serious reader, not 
 adding or omitting one word ; and I shall conclude with observing, that 
 Mr. John Smith, so called, retired from the contest, despairing of 
 being able to induce Mr. Wesley, either to give up “ the Apostolate 
 of England,” or to come back to the doctrine of “ imperceptible” justi¬ 
 fication and sanctification , under which he had so long groaned, and 
 from which he had in vain expected those fruits and affections of the 
 Holy Spirit, love , joy , and peace ; accompanied with a hope full of 
 immortality : even that rest which Christ gives to those who come to 
 him weary and heavy laden. 
 
 Concerning the design of this eminent controversialist, we can draw 
 no certain conclusion. It may be inferred, however, with much proba¬ 
 bility, that if Mr. Wesley had yielded to his dignified opponent, and • 
 returned to the rational system, so called, which was so strongly pressed 
 upon him, John Smith would have been his friend. It does not seem 
 probable, that such pains would have been taken with such a man, 
 through a mere love of disputation, or a desire of victory. A way 
 seemed, therefore, opened to Mr. Wesley to return to honour and 
 repose, at that very period of his life and labours, when nothing ap¬ 
 peared before him but danger, and incessant labour and suffering. This 
 trial, therefore, seems, in some respects, similar to that which is re¬ 
 corded of the patriarchs , Heb. xi, 15— And truly if they.had been 
 mindful of that country from whence they came out, they might have had 
 opportunity to have returned. But now they desire a better country, that 
 is, a heavenly; wherefore God is not ashamed to be called their God ; 
 for he hath prepared for them a city. This was the trial of their faith. 
 They were not disobedient to the heavenly calling.—They went out, not 
 knowing whither they went; neither would they accept the opportunities 
 of returning , which their pilgrimage afforded, by the special providence; 
 of Him who has always tried his servants. Mr. Wesley had bought the 
 truth, and he would not sell it. He, also, endured as seeing Him that is 
 invisible; hence we see the propriety of the stanza with which he 
 concludes his last letter. 
 
 He therefore held on his way for forty-four years after the conclusion 
 of this controversy; through honour and through dishonour, through 
 evil report and good report; as a deceiver, and yet true ? as unknown , 
 and yet well known; as chastened, and not killed; as poor, yet making 
 many rich; as having nothing, yet possessing all things ! 
 
 And may we not hope, respecting his opponent, that a man of so 
 much piety, of such rare endowments, so strong an understanding, and 
 of so amiable a spirit;—a man who seemed to want nothing, but what 
 Mr. Wesley himself wanted only a few years before— the true and 
 living faith of the gospel,, did not lose the benefit of such an in¬ 
 vestigation of Its truths ? We may well hope it.—The retirement and 
 sober thought, which increasing years impose on men, even of the 
 highest station, may have brought him (as many have been brought) to 
 attend to those teachings and reproofs of the Holy Spirit, whose 
 great office it is to convince the world of sin, (however specious its pro¬ 
 fession,) and to that poverty of spirit, that sense of our true condition in 
 the sight of God; that feeling of wretchedness, which alone can, in 
 truth, extort the cry, O wretched man that I am ! who shall deliver me 
 from the body of this death ? This cry was never refused at the Thrqm.; 
 
324 
 
 APPENDIX-* 
 
 of Grace. Thus believing with the heart, and pleading the only name, 
 the God who bought him ,— the faith, which is eminently the gift of 
 God, would not be refused. The Holy Spirit would thus glorify the 
 Son, and the sinner becoming an adopted child of God, and walking by 
 faith, would be enabled to give up his soul with joy into the hands of his 
 merciful and faithful Creator. 
 
 FINIS. 
 
 
 
 
«*• 
 
UNIVERSITY OF ILLINOIS-URBAN A