11H
N~~~~~~~~~~~~~~~~i
/  If ~l I~ ii~!~ii~...
i)~~~~~~~~~~~~~~~i~,ll is    ~
I1~i~i ~~;i ~/
N~'i:.:~5ai




THE LIFE
OF
REV. JOHN WESLEY, A. M.,
SOMETIiME FELLOW OF LINCOLN COLLEGE, OXFORD,
FOUNDER OF THE METHODIST SOCIETIES.
BY RICHARD WATSON.
Ev Xo7oOto5 7tspLSSOTEpH(.
LIn labors more abundantly.]
FIRST AMERICAN OFFICIAL EDITION,
WVITH TRANSLATIONS AND NOTES,
BY JOHN EMORY.
Q       ininnati:
PUBLISHED BY L. SWORMSTEDT & A. POE,
FOR THE METHODIST EPISCOPAL CHURCH, AT THE WESTERN BOOK CONCERN
CORNER OF MAIN ANI) EIGHITH STREETS.
R. P. THOMPSON, PRINTER.
185'7.




Entered, according to Act of Congress, in the year 1831,
BY J. EMORY & B. WAUGH,
In the Clerk's Office of the District Court of the Southern District
of New York.




CONTENTS.
CHAPTER I.
Mr. Wesley's Parentage —Mrs. Susannah Wesley-Samuel Wesley,
jr.-Mr. Wesley at School and College-Religious Impressions and Inquiries-Ordination-College  Honors-Charles Wesley's early LifeMethodists at Oxford-Origin of the name Methodist............. Page 7
CHAPTER II.
The Wesleys at Oxford-Their efforts to do good-Opposition-Correspondence with Mr. Wesley, sen.-Mr. Samuel Wesley and Mrs. Wesley-Mr. John Wesley refuses to settle at Epworth —Remarks-Death of
MI. Wesley, sen.-The Wesleys engage to go out to Georgia-Letter of
Mr. Gambold...........................19
CHAPTER III.
The Wesleys on their Voyage-Intercourse with the Moravians —Conduct, Troubles, and Sufferings in Georgia-Affair of Miss Hopkey —lh.
Wesley returns to England. -                                    40
CHAPTER IV.
Mr. Wesley's Review of his religious Experience-Trouble of MindInterview with Peter Bohler-Reccives the doctrine of Justification by
Faith-Preaches it-Mr. Charles Wesley's religious Experience-Remarks........ 54
CHAPTER V.
State of Religion in the Nation-Mr. Wesley's Visit to Germany-Re.
turn to England —His Labors in London-Meets with Mr. WhitefieldDr. Woodward's Societies-Mr. Charles Wesley's Labors-Field Preaching —Remarks........ 70
CHAPTER VI.
Effect of the Labors of the Messrs. Wesley and Mr. Whitefield at
Kingswood-Mr. Wesley at Bath-Statement of his doctrinal ViewsSeparates from the Moravians in London-Formation of the Methodist Society-Mr. Wesley's Mother-Correspondence between Mr. John and
Mr. Samuel Wesley on extraordinary Emotions, and the Doctrine of Assurance-Remarks-Enthusiasm-Divine Influence-Difference between
Mr. Wesley and Mr. Whitefield-Their Reconciliation-Mr. MaxfieldMr. Wesley's Defense of his calling out Preachers to assist him in his
Work-Remarks. -.-.-.-................... -.. 86




4                           CONTENTS.
CHAPTER VII.
Persecution in London-Institution of Classes —Mr. Wesley charged
with being a Papist-His Labors in Yorkshire, Northumberland, and Lincolnshire-Death of Mrs. Susannah Wesley-Labors and Persecutions
of Mr. Charles Wesley in Staffordshire and Yorkshire-Increase of the
Societies-Mr. Wesley's Danger and Escape at Wednesbury-His first
Visit to Cornwall-Riots in Staffordshire-Preaches for the last time
before the University of Oxford-Correspondence with the Rev. J. Erskine-His Sermon on "A  Catholic Spirit" —First Conference heldRemarks.......................................   Page 113
CHAPTER VIII.
Mr. Charles Wesley's Labors in Cornwall, Kent, Staffordshire, and the
north of England-Persecution at Devizes-Remarks-Mr. Wesley at
Newcastle-His Statement of the Case between the Clergy and the Methodists-Remnal ks-Labors in Lincolnshire, etc.-Persecutions in Cornwall-Count Zinzendorf-Dr. Doddridge-Mr. Wesley a WTriter of
Tracts-His Sentiments on Church  Government-Extract from  the
Minutes of the early Conferences-Remarks —Mr. Wesley's Labors in
different parts of the Kingdom-His zeal to diffuse useful KnowledgeMobs in Devonshire-Visits Ireland-Succeeded there by his Brother —
Persecutions in Dublin....................... 139
CHAPTER IX.
Labors of the Preachers-Doctrinal Conversations of the ConferencesJustification-Repentance-Faith-Assurance-Remarks-Fruits of justifying Faith-Sanctification-Witness of the Spirit-Remarks-Spirit in
which Mr. Wesley sought Truth-Miscellaneous Extracts from the Minutes of the Early Conferences-Notices of the Deaths of Preachers-Remarks........... -                                              173
CHAPTER X.
Early List of Circuits-Mr. Charles Wesley in London-Earthquake
there-Differences between Mr. Charles Wesley and the Preachers-Remarks-Respective Views of the Brothers-Mr. Wesley's Marriage-Mr.
Perronet-Kingswood School-Remarks-Mr. Wesley visits ScotlandLetters-Sickness-Mr. Whitefield's Letter to hini in Anticipation of his
Death-Mr. Wesley's Remarks on Books-His Address to the ClergyRemarks —Eervey's Letters a...... en ** ** *e r. ~ e.... 216
CHAPTER XI.
Methodism  in America-Revivals of Religion-Remarks-Mr. Wesley's Labors-Notices of Books from his Journals-Minutes of the Conference of 1770-Remarks-Mr. Shirley's Circular-Mr. Wesley's "Declaration "-Controversy respecting the Minutes-Remarks-Increase of
the Societies-Projects for the Management of the Connection after Mr.
Wesley's Death.................,. 239




CONTENTS. 
CHAPTER XII.
Mr. Wesley's Sickness in Ireland-Letter to the Commissioners of Ext
cise-Visit to the Isle of Man-Opening of City Road Chapel-" Arminian
Magazine"-Disputes in the Society at Bath-Mr. Wesley's Letter to
a Nobleman-His Visit to Holland-" Deed of Declaration"-Remarks...................................... ~ ePage 272
CHAPTER XIII.
State of the Societies in America-Ordination of Superintendents and
Elders for the American Societies-Remarks-Dr. Coke-Mr. AsburyMr. Charles Wesley's Remonstrances-Ordinations for Scotland-Remarks-Mr. Wesley's second Visit to Holland —His Labors in England,
Ireland, and the Norman Isles-Return to London-Remarks-Extract
from a Sermon by Bishop Coplestone —Mr. Wesley's Reflections on the
progress of the Work, and on entering his eighty-fifth year..   288
CHAPTER XIV.
Death of Mr. Charles Wesley-His Character-His Hymns-Remarks-Mr. Montgomery's " Psalmist"-Anecdote of the Rev. Samuel
Wesley, sen.-Mr. Wesley's continued Labors-Reflections on entering his eighty-eighth Year-Last Sickness-Death-Funeral-EpitaphSketches of his Character by different Writers..       324
CHAPTER XV.
Mr. Wesley and the Church-Modern Methodism and the ChurchCharges refuted-Mr. Wesley's Writings-Extent of the Methodist Societies at his death, and at the present time —Conclusion.....e. 363




ADVERTISEMENT.
VARIOUS Lives or Memoirs of the Founder of Methodism have already
been laid before the public. But it has been frequently remarked that
such of these as contain the most approved accounts of Mr. Wesley, have
been carried out to a length which obstructs their circulation, by the intermixture of details comparatively uninteresting beyond the immediate circle
of Wesleyan Methodism. The present Life, therefore, without any design
to supersede larger publications, has been prepared with more special reference to general readers. But, as it is contracted within moderate limits
chiefly by the exclusion of extraneous matter, it will, it is hoped, be found
sufficiently comprehensive to give the reader an adequate view of the life,
labors, and opinions of the eminent individual who is its subject; and to
afford the means of correcting the mIost material errors and misrepresentations which have had currency respecting him. On several points the
author has had the advantage of consulting unpublished papers, not known
to preceding biographers, and which have enabled him to place some
particulars in a more satisfactory light.
London, JMIay 10, 1831.
ADVERTISEMENT TO THIS EDITION.
IN this edition, translations are given of such passages in the dead
languages as are left untranslated in the London edition. It is enlarged,
too, and we hope enriched, by a variety of notes, on points of peculiar
importance in an American edition. The price, nevertheless, is so extremely low as to be justified solely by the confident anticipation of veryl
extensive sales. The profits, if any —as of all other publications friom the
Methodist Episcopal Press-will be scrupulously applied to the spread of
the Gospel, and to strictly-charitable objects.
6




THE LIFE
OF
REV. JOHN WESLEY, A. M.
CHAPTER I.
JOHN and CHARLES WESLEY, the chief founders of that
religious body now commonly known by the name of the
Wesleyan Methodists, were the sons of Rev. Samuel \Wesley, rector of Epworth, in Lincolnshire.
Of this clergyman, and his wife, Mrs. Susannah Wesley,
who was the daughter of Rev. Dr. Annesley, as well as of
the ancestors of both, an interesting account will be found
in Dr. Adam Clarke's "Memoirs of the Wesley Family,"
and in the "Life of Mr. John Wesley" by Dr. Whitehead,
and the more recent one by Mr. Moore.  They will be
noticed here only so far as a general knowledge of their
character may be necessary to assist our judgment as to
the opinions and conduct of their more celebrated sons.
The rector of Epworth, like his excellent wife, had descended from parents distinguished for learning, piety, and
non-conformity. His father dying while he was young, he
forsook the Dissenters at an early period of life; and his
conversion carried him into High Church principles, and
political toryism. He was not, however, so rigid in the
former as to prevent him from encouraging the early zeal
of his sons, John and Charles, at Oxford, although it was
even then somewhat irregular, when tried by the strictest
rules of Church order and custom; and his toryism, sufficiently high in theory, was yet of that class which regarded
7




THE LIFE OF
the rights of the subject tenderly in practice. He refused
flattering overtures made by the adherents of James II, to
induce him to support the measures of the court, and wrote
in favor of the revolution of 1688; admiring it, probably,
less in a political view than as rescuing a Protestant Church
from the dangerous influence of a Popish head. For this
service he was presented with the living of Epworth, in
Lincolnshire, to which, a -few years afterward, was added
that of Wroote, in the same county.
He held the living of Epworth upward of forty years, and
was distinguished for the zeal and fidelity with which he
discharged his parish duties. Of his talents and learning,
his remaining works afford honorable evidence.
Mrs. Susannah Wesley, the mother of Mr. John Wesley,
was, as might be expected from the eminent character of
Dr. Samuel Annesley, her father, educated with great
care. Like her husband, she also, at an early period of
life, renounced non-conformity, and became a member of the
Established Church, after, as her biographers tell us, she
had read and mastered the whole controversy on the sub.ject of separation; of which, however, great as were her
natural and acquired talents, she must, at the age of thirteen years, have been a very imperfect judge. The serious
habits impressed upon both by their education, did not forsake them; "they feared God, and wrought righteousness;" but we may perhaps account for that obscurity in
the views of each on several great points of evangelical
religion, and especially on justification by faith, and the
offices of the Holy Spirit, which hung over their minds for
many years, and indeed till toward the close of life, from
this early change of their religious connections.  Their
theological reading, according to the fashion of the Church
people of that day, was now directed rather to the writings
of those divines of the English Church who were tinctured
more or less with a Pelagianized Arminianism, than to the




REV. JOHN WESLEY.                 9
works of its founders; their successors, the Puritans; or of
those eminent men among the Non-Conformists, whose
views of discipline they had renounced. They had parted
with Calvinism; but, like many others, they renounced with
it, for want of spiritual discrimination, those truths which.
were as fully maintained in the theology of Arminius, and
in that of their eminent son, who revived, and more fully
illustrated it, as in the writings of the most judicious and
spiritual Calvinistic divines themselves.  Taylor, Tillotson,
and Bull, who became their oracles, were Arminians of a
different class.
The advantage of such a parentage to the Wesleys was
great. From their earliest years they had an example in
the father of all that could render a clergyman respectable
and influential; and in the mother there was a sanctified
wisdom, a masculine understanding, and an acquired
knowledge, which they regarded with just deference after
they became men and scholars. The influence of a piety
so steadfast and uniform, joined to such qualities, and
softened by maternal tenderness, could scarcely fail to produce effect. The firm and manly character, the practical
sense, the active and unwearied habits of the father, with
the calm, reflecting, and stable qualities of the mother,
were in particular inherited by Mr. John Wesley, and in
him were most happily blended.  A large portion of the
ecclesiastical principles and prejudices of the rector of Epworth was also transmitted to his three sons; but while
Samuel and Charles retained them least impaired, in John,
as we shall see, they sustained in future life considerable
modifications.
Samuel, the eldest son, was born in 1692; John, in 1703;
and Charles, in 1708.
Samuel Wesley, junior, was educated at Westminster
school, and in 1711 was elected to Christ Church, Oxford.
He was eminent for his learning, and was an excellent




10                     THE LIFE OF
poet, with great power of satire, and an elegant wit.  IIe
held a considerable rank among the literary men of the
day, and finally settled as head master of the free school of
Tiverton, in Devonshire, where he died in 1739, in his
forty-ninth year.
Mrs. Wesley was the instructress of her children in their
early years. "I can find," says Dr. Whitehead, "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."
She was particularly led, it would seem, to interest herself
in John, who, when he was about six years old, had a
providential and singular escape from being, burned to
death, upon the parsonage house being consumed.* There
is a striking passage in one of her private meditations,
which contains a reference to this event, and indicates that
she considered it as laying her under a special obligation
"to be more particularly careful of the soul of a child
whom God had so mercifully provided for." The effect of
this special care on the part of the mother was, that, under
the Divine blessing, he became early serious; for at the
age of eight years he was admitted by his father to partake of the sacrament. In 171'4 he was placed at tho
Charter House, "where he was noticed for his diligence,
and progress in learning." (Whitehead's Life.) "Here,
for his quietness, regularity, and application, he became a
favorite with the master, Dr. Walker; and through life he
retained so great a predilection for the place, that on his
annual visit to London, he made it a custom to walk through
the scene of his boyhood. To most men, every year would.
render a pilgrimage of this kind more painful than the last,
X The memory of his deliverance, on this occasion, is preserved in one of
his early portraits, which has, below the head, the representation of a
house ill flames, with the motto, "Is not this a brand plucked from the
burning?"




REV. JOHN WESLEY.                11
but Wesley seems never to have looked back with melancholy upon the days that were gone; earthly regrets of this
kind could find no room in one who was continually pressing onward to the goal." (Southey's Life.) When he
had attained his seventeenth year, he was elected to Christ
Church, Oxford, "where 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 humor. When he was about
twenty-one years of age,'he appeared,' as Mr. Babcock
has observed,'the very sensible and acute collegian; a
young fellow of the finest classical taste, of the most liberal
and manly sentiments.'  (Westminster Magazine.)  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 translations of the Latin. Some time in this year, however, he
wrote an imitation of the sixty-fifth Psalm, which he sent
to his father, who says,'I like your verses on the sixtyfifth Psalm, and would not have you bury your talent.'"
(Whitehead's Life.)
Some time after this, when purposing to take deacon's
orders, he was roused from the religious carelessness into
which he had fallen at college, and applied himself diligently to the reading of divinity. This more thoughtful
frame appears to have been indicated in his letters to his
mother, with whom he kept up a regular correspondence;
for she replies, "The alteration of your temper has occasioned me much speculation. I, who am apt to be sanguine, hope it may proceed from tile operations of God's
Holy Spirit, that, by taking off your relish for earthly
enjoyments, he may prepare and dispose your mind for a




] 2                  THE LIFE OF
more serious and close application 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 which, strictly speaking, is necessary: all things beside 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."
This excellent advice was not lost upon him; and indeed
his mother's admirable letters were among the principal
means, under God, of producing that still more decided
change in his views which soon afterward began to display
itself. He was now about twenty-two years of age.
The practical books most read by him at this period,
which was probably employed as a course of preparation for
holy orders, were, "The Christian's Pattern," by Thomas
a Kempis; and Bishop Taylor's "Rules of Holy Living and
Dying;" and his correspondence with his parents respecting these authors shows how carefully he was weighing
their merits, and investigating their meaning, as regarding
them in the light of spiritual instructors.  The letters of
his mother on the points offered to her consideration by
her son, show, in many respects, a deeply-thinking and
discriminating mind; but they are also in proof that both
she and her husband had given up their acquaintance, if
they ever had any, with works which might have been




REV. JOHN WESLEY.                13
recommended as much more suitable to the state of their
son's mind, and far superior as a directory to true Christianity. This to him would have been infinitely more important than discussing the peculiar views, and adjusting
the proportion of excellency and defect, which may be
found in such a writer as Kempis, whose " Christian's Pattern" is, where in reality excellent, a manual rather for
him who is a Christian already, than for him who is seeking to become one.
A few things are, however, to be remarked in this correspondence which are of considerable interest, as showing
the bearings of Mr. Wesley's views as to those truths of
which he afterward obtained a satisfactory conviction, and
then so clearly stated and defended.
The son, in writing to his mother on Bishop Taylor's
book, states several particulars which Bishop Taylor makes
necessary parts of humility and repentance; one of which,
in reference to humility, is, that "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 can not 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




14                    TIlE IIFE OF
tl-en 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?"
The mother, in reply, suggests to him some good thoughts
and useful distinctions on the subject of humility; but
omits to afford him any assistance on the point of the possibility of obtaining a comfortable persuasion of being in a
state of salvation, through the influence of the Holy Spirit,
which he already discerned to be the privilege of a real
believer, though as yet he was greatly perplexed as to the
means of attaining it. At this period, too, he makes the
important distinction between assurance of present, and
assurance of future, salvation; by confounding which, so
many, from their objection to the Calvinistic notion of the
infallible perseverance of the saints, have given up the doctrine of assurance altogether.  "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 endeavors; and we are surely able to judge of
our own sincerity."
The latter part of this extract will, however, show how
much he had yet to learn as to "the way to the Father."
Mrs. Wesley also corrects a defective definition of faith,
which her son's letter had contained, in the following sensible remarks, which are just, as far as they go, but below
the true Scriptural standard, and the proper conception of
that saving faith after which her son was inquiring: " You
are somewhat mistaken in your notions of faith. All faith




REV. JOHN WESIEY.                 l 1
is an assent, but all assent is not faith.  Some truthls 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 measure 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."
Predestination was another subject touched upon in this
interesting correspondence. Mr. Wesley was probably led
to it by his review of the Articles of the Church previous
to his ordination, and he thus expresses himself on this
controverted subject: "What, then, shall I say of predestination? An everlasting purpose of God to deliver some
from damnation, does, I suppose, exclude all from 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 were 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? Is it
merciful to ordain a creature to everlasting misery? Is it
just to punish a man for 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 maintaining this opinion, is a contradiction to the clearest ideas we
have of the Divine nature and perfections." (Whitehead's
Life.)
From these views he never departed; and the terms he




16                   THE LTFE OF
uses contain indeed the only rational statement of the
whole question.
He was ordained deacon in September, 1725, and the
year following was elected fellow of Lincoln College. His
previous seriousness had been the subject of much banter
and ridicule, and appears to have been urged against him,
in the election, by his opponents; but his reputation for
learning and diligence, and the excellence of his character
triumphed; and, what was probably to him the greates
pleasure, he had the gratification of seeing the joy this
event gave to his venerable parents, and which was emphatically expressed in their letters.  Several specimens
of his poetry, composed about this time, are given by his
biographers, which show that, had he cultivated that department of literature, he would not have occupied an
inferior place among the tasteful and elegant votaries of
verse; but he soon found more serious and more useful
employment.
He spent the summer after his election to the fellowship
with his parents, in Lincolnshire, and took that opportunity
of conversing with them at large upon those serious topics
which then fully occupied his mind. In September he
returned to Oxford, and resumed his usual 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, and justness of thought, that strongly marked
the excellence of 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




REV. JOHI-N WESLEY.              17
years of age, and had not proceeded master of arts."
(Whitehead's Life.)  He took this degree in February,
1727; became his father's curate in August the same
year; returned to Oxford in 1728, to obtain priest's orders,
and paid another visit to Oxford in 1729; where, during
his stay, he attended the meetings of a small society
formed by his brother Charles, Mr. Morgan, and a few
others, to assist each other in their studies, and to consult
how to employ their time to the best advantage.
After about a month, he returned to Epworth; but
upon Dr. Morley, the rector of his college, requiring his
residence, he quitted his father's curacy, and in November
again settled in Oxford. He now obtained pupils, and
became tutor in the college; presided as moderator in the
disputations six times a week; and had the chief direction
of a religious society. From this time he stood more
prominently forward in his religious character, and in
efforts to do good to others; and began more fully to
prove that "they that will live godly in Christ Jesus must
suffer persecution." It is, however, necessary to turn to
the history of Mr. Charles Wesley, whose labors in the
early periods of Methodism were inferior only to those of
his brother.
Charles Wesley was, as above stated, five years younger
than his brother John; and was educated at Westminster
school, under his eldest brother, Samuel, from whom he
is said to have derived a still stronger tincture of High
Church principles than was imbibed under the paternal
roof. "When he had been some years at school, Mr. R.
Wesley, a gentleman of 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. Accordingly, 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
2)




18                       TIlE LIFE OF
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."  (Whitehead's Life, vol. i, p. 98.)  "Mr. John
Wesley, in his account of his brother, calls this a fair
escape. The fact is more remarkable than he was aware
of; for the person who inherited the property intended for
Charles Wesley, and who took the name of Wesley, or
Wellesley, in consequence, was the first Earl of Mornington, grandfather of Marquis Wellesley and the Duke of
Wellington." (Southey's Life.)
The lively disposition of Charles, although he pursued
his studies diligently, and was unblamable in his conduct,
repelled all those exhortations to a more strictly-religious
course which John seriously urged upon him, after he was
elected to Christ Church. During his brother's absence,
as his father's curate, his letters, however, became more
grave; and when Mr. John Wesley returned to Oxford,
in November, 1729, "I found him," he observes, "in great
earnestness to save his soul." His own account of himself is, that he lost his first year at college in diversions;
that the next, he set himself to study; that diligence led
him into serious thinking; that he went to the weekly
sacrament, persuading two or three students to accompany
him; and that he observed the method of study prescribed by the statutes of the university.  "This," says
he, "gained me the harmless name of.Methodist."* Thus
* From the name of an ancient sect of physicians, say some of Mr.
Wesley's biographers; but probably the wits of Oxford, who imposed
the name, knew nothing of that sect of the middle ages. The Non-Conformists were often called, in derision, Methodists; and the name was
probably transmitted from them; or it might be given nierely from the
rigid adherence to method in study by Mr. Charles Wesley. It is, however, somewhat worthy of notice, that before the times of non-conformity,
properly so called, we find Methodists mentioned as one of the minor
sects in conjunction with the Anabaptists; for, as early as 1639, in a
sermon preached at Lambeth, they are rated in good set style for




REV. JOHN WESLEY.                      19
it appears that Charles was the first modern Methodist,
and that he in fact laid the foundations of the religious society which continues to be distinguished by that appellation.  To this society Mr. John Wesley joined himself on
his return to reside at Oxford; and by his influence and
energy gave additional vigor to their exertions to promote
their own spiritual improvement and the good of others.
The union of system  and efficiency which this association
presented well accorded with his practical and governing
mind; and, no doubt, under the leadings of a superior
agency, of which he was unconscious, he was thus training himself to those habits of regular and influential exertion and enterprise which subsequently rendered him the
instrument of a revival of religion throughout the land.
Of the little., society of which, by the mere force of his
character, he  thus became the head, Mr. Hervey, the
author of the "Meditations," and the celebrated Whitefield, were members.
CHAPTER II.
THE strictly-religious profession which Mr. Wesley must
now be considered as making at Oxford-a profession so
strongly marked as to become matter of public notice, and
accompanied with so much zeal as to excite both ridicule
and opposition-requires to be carefully examined.  After
their aversion to rhetorical sermons: "Where are now our Anabaptists
and plain pack-staf JMethodists, who esteem of all flowers of rhetoric
in sermons no better than stinking weeds, and of all elegancies of
speech no better than profane spells?" etc. Their fault in those days,
it appears, was to prefer plain preaching; no bad compliment, though
an undesigned one. The epithet used to describe them  may also
intimate that they were plain in dress and manners. At a later period,
in 1693 somue of the Non-Conformists who had renounced the irnputation of Christ's righteousness in justification, except in the merit of




0o                      THE LI'E OF
all, he thought himself to be but "almost," and not "alto
gether," a Christian-a conclusion of a very perplexing
kind to many who have set up themselves for better judges
in his case than he himself.  From  a similar cause, we
have seen St. Paul all but reproved by some divines for
representing himself "as the chief of sinners," at the time
when he was "blameless" as to "the righteousness of the
law;" and, but for the courtesy due to an inspired man, he
would, probably, in direct contradiction to his own words,
have been pronounced the chief of saints; although his
heart remained a total stranger to humility and charity.
The Wesleys at Oxford were indeed not only in a Ahighelr
but in an essentially-dcfferent state of religious experience
from that of Saul of Tarsus, notwithstanding his array of
legal zeal and external virtue; but if our views of personal
religion must be taken from the New Testament, although
as to men they were blameless and exemplary, yet, in
respect to God, those internal changes had not taken place
in them which it is the office of real Christianity to efifect.
They were, however, most sincere; they were "faithful
in that which is little," and God gave them  "the true
riches." They "sought God with all their heart;" and
they ultimately found him, but in a way which at that time
"they knew  not."   The very writers, Bishop Taylor and
Mr. Law, who so powerfully wrought upon their consciences, were  among  the most erring  guides to that
"peace of God which  passeth  all understanding," for
which they sighed; and those celebrated divines, excelled
by none for genius and eloquence, who could draw the
it, and whose views were somewhat similar to those of the Wesleyan
Methodists on the imputation of faith for righteousness, were called by
their brethren, the New Methodists. They were not, however, a sect
but were so denominated from the new method which they took in stating
the doctrine of justification. Thus we have a Calvinistic pamphlet, under
this date, written against "the principles of the.JVew MIethodists in the
great point of justification."




REV. JOHN WESLEY.                 2 
picture of a practical piety so copious and exact in its
external manifestations, were unable to teach that mystic
connection of the branches with the vine, from which the
only fruits which are of healthy growth and genuine flavor
can proceed. Both are too defective in their views of faith,
and of its object, the atonement of Christ, to be able to
direct a penitent and troubled spirit into the way of salvation, and to show how all the principles and acts of truly
Christian piety are sustained by a life of "faith in the Son
of God."  To this subject, however, Mr. Wesley's own
account of himself will, subsequently, again call our
attention.
Bishop Taylor's chapter on purity of intention first convinced Mr. Wesley of the necessity of being holy in heart,
as well as regular in his outward conduct; and having,
for the first time, formed an acquaintance with a religious
friend, "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," (Journal;) but still with a painful
consciousness that he found not that which he so earnestly
sought. His error, at this period, was drawn from his
theological guides just mentioned; he either confounded
sanctification with justification, that is, a real with a relative change, or he regarded sanctification as a preparation
for, and a condition of, justification.  He had not yet
learned the apostle's doctrine, the gratuitous justification
of "the ungodly," when penitent, and upon the sole condition of believing in Christ; nor that upon this there follows a "death" to all inward and outward sin; so that
he who is so justified can "no longer continue therein."
It is, however, deeply interesting to trace the progress of
his mind through its agitations, inquiries, hopes, and fears,
till the moment when he found that steadfast peace which




22                   THE LIFE OF
never afterward forsook him, but gave serenity to his
countenance, and cheerfulness to his heart, to the last hour
of a prolonged life.
The effects of the strong impression which had been
made upon him by the practical writings of Taylor and
Law promptly manifested themselves. The discipline he
maintained as a tutor over his pupils was more strict than
the university had been accustomed to witness; and for
this reason, that it was more deeply and comprehensively
conscientious.  He regarded himself as responsible to
God for exerting himself to his utmost, not only to promote their learning, but to regulate their moral habits, and
to form their religious principles.  Here his disciplinary
habits had their first manifestation.  He required them to
rise very early; he directed their reading, and controlled
their general conduct, by rules to which he exacted entire
obedience.  This was not well taken by the friends of
some; but from others he received very grateful letters;
and several of his pupils themselves were not insensible
of the obligations they owed to him, not only on a religious account, but for thus enabling them to reap the full
advantages of that seat of learning, by restraining them
from its dissipations.
The little society of Methodists, as they were called,
began now to extend its operations. When Mr. Wesley
joined them, they committed its management to him, and
he has himself stated its original members:
"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. Kirkman, 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 afterward one of Mr.




REV. JOHN WESLEY.                23
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 afterward Mr. Whitefield." (Journal.)
Mr. Morgan led the way to their visiting the prisoners
in the Oxford gaol, for the purpose of affording them religious instruction. They afterward resolved to spend two
or three hours a week in visiting and relieving the poor
and the sick, generally, where the parish ministers did not
object to it. This was, however, so novel a practice, and
might be deemed by some so contrary to Church order,
that Mr. Wesley consulted his father upon the point. Mr.
Wesley, senior, answered the inquiry in a noble letter,
equally honorable to his feelings as a father and a minister of Christ. They had his full sanction for prosecuting
their pious labors; he blessed God who had given him
two sons together at Oxford, who had received grace and
courage to turn the war against the world and the devil;
he bids them defy reproach, and animates them in God's
name to go on in the path to which their Savior had
directed them. At the same time, he advises them to
consult with the chaplain of the prison, and to obtain the
approbation of the bishop. This high sanction was obtained; but it was not sufficient to screen them from the
rebukes of the gravely lukewarm, or the malignantly
vicious. Sarcasm and serious opposition robbed them of
one of their number, who had not fortitude to bear the
shafts of ridicule, or to resist the persuasion of friends;
and the opposition being now headed by some persons of
influence, Mr. Wesley had again recourse, by letter, to his
father's counsel.  The answer deserves to be transcribed
at length:




24                    THE LIFE OF
"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. lIIo~x,ocaXs z 7P?to&, V' xaE~tpVC)oa& ~/
oaptaXj'I &t EpqptLoE`Vo a& Zen xapq.*  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 continue'to
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 can not 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'crackling of thorns
under a pot.' 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.
"I hear my son John has the honor of being styled the'Father of the Holy Club;' if it be so, I am sure I must
be the grandfather of it; and I need not say, that I
-* 2 Cor. vii, 4. Great is my glorying of you. I am filled with cQml(olt.
I am exceedingg joyful.-tAthorized Yerlsion.




iEV. JOHN WESLEY.                 25
had rather any of my sons should be so dignified and
distinguished than to have the title of His HOLINESS."
(Whitehead's Life.)
Thus encouraged they proceeded in their course with
meekness and constancy; to relieve the poor they sacrificed
all the superfluities, and sometimes the conveniences of
life; and they redoubled their efforts to produce religious
impressions upon their college acquaintances, as well as
upon the ignorant, the poor, and the sick. The apology
for these pious and praiseworthy efforts, which, on the
increase of the outcry made against them, Mr. Wesley
published in the modest form of queries, amply indicates
the low state of religious feeling in the university; and we
may well conclude with one of Mr. Wesley's biographers,
that "a voluntary scheme of so much private and pubiAc
good, such piety, with such beneficence, certainly merited
a different return; and, if the university in general, instead
of ridiculing or persecuting them, had had the grace to
imitate their example, it would have been much better
both for the public and themselves."
Even their eldest brother Samuel added his seasonable
exhortations to perseverance, in a short but vigorous letter:
"I can not say, I thought you always in every thing right;
but I must now say, rather than you and Charles should
give over your whole course, especially what relates to the
castle, I would choose to follow either of you, nay, both
of you, to your graves. I can not advise you better, than
in the words I proposed for a motto to a pamphlet, peno'
8pao0 w5 axCkwv vtr6t0o05 xcam'yaJp &o2rze &4p oc xab txab vxv.'Stand thou steadfast as a beaten anvil; for it is the part
of a good champion to be flayed alive and to conquer."'
(Whitehead's Life.)
Sickness, and cowardly desertion arising from weariness
of the cross, some time after this, reduced the number of
this little society of zealous young men, and the brothers
3




~26                  THE LIFE OF
were left to stand almost alone; but they still persevered
with unabated zeal and diligence in their attempts to do
good, exhibiting a rare example of decision, only to be
accounted for by a preparing influence of God upon their
hearts, thus training them up for still more arduous service.
This it was which had implanted in them those admirable
principles, which are unreservedly laid open in a letter of
Mr. John Wesley to his brother Samuel, who had begun
to think that they were pushing the strictness of their personal piety too far:
" 1. As to the end of my being, I lay it down for a rule,
that I can not 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." (Whitehead's Life.)
Adverting to this charge of over-strictness, and being
"righteous overmuch," he also earnestly requests his
mother to point out any instance in which she might judge,
from their unreserved communications to her of every part
of their conduct, that they were too superstitious or enthusiastic on the one hand, or too remiss on the other. Some
anxiety had, indeed, been created at home by the singularity
of their proceedings, and the opposition they had roused
at Oxford, which was, probably, the chief reason why the
father extended his journey from London to Oxford at the
close of the year 1731. He was, however, evidently satisfied with his personal observations and inquiries; for on




REV. JOHN WESLEY.               27
his return to London he writes to Mrs. Wesley, that he had
been well repaid for the expense and labor of his journey
to Oxford, "by the shining piety of our two sons."
In the midst of all this zeal, devotedness, and patience
of reproach, when the eye of man could see nothing but a
mature and vital Christianity, we are enabled to ascertain
the state of Mr. Wesley's own heart as laid open by himself. Speaking of a time a little subsequent to the decided
impressions he had received from the reading of Bishop
Taylor's "Holy Living and Dying," and Mr. Law's "Serious Call," he says, "I was convinced, more than ever, of
the exceeding hight 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 continued endeavor to keep his whole law, inward and outward, to the
best of my power, I was persuaded that I should be
accepted of him; and that I was even then in a state of
salvation."
He was now manifestly seeking justification before God
by efforts at a perfect obedience to his law; nor was he
then quite hopeless as to success. Some time afterward,
still clearly convinced, as he had been from the first, that
he was not in that state of mind, that settled enjoyment
of conscious peace with God-that love to him, delight in
him, and filial access to him, which the New Testament
describes as the privilege of a true believer-but still diligently persevering in the rigid practice of every discovered
duty, in the hope of seizing the great prize by this means,
he became greatly surprised that he was so far from obtaining it. He was often dull and formal in the use of
the ordinances, and was on that account thrown "into
distress and perplexity; so that he seemed at a loss which
way to proceed, to obtain the happiness and security he




28                  THE LIFE OF
wanted."  (Whitehead.)  The deep tone of feeling, and
the earnestness of his inquiries, in the following passages
from a letter to his mother, written in 1732, present this
state of his mind in a very affecting light. He then
needed some one more fully instructed in the true doctrine
of salvation, than even this excellent and intelligent "guide
of his youth," to teach him to lay down the burden of his
wounded and anxious spirit, in self-despair as to his own
efforts, at the foot of the cross of Christ.
After mentioning Mr. Morgan, he observes: "One consideration is enough to make me assent to his and your
judgment concerning the holy sacrament; which is, that
we can not allow Christ's human nature to be present in it,
without allowing either con-substantiation or tran-substantiation. But that his divinity is so united to us then, as
he never is but to worthy receivers, I firmly believe;
though the manner of that union is utterly a mystery to me.
"That none but worthy receivers should find this effect
is not strange to me, when I observe how small effect
many means of improvement have upon 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 can
not relish those truths which are spiritually discerned.
Yet I have those writings which the good Spirit gave to
that end! I have many of those which he 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 partaking in that
sacrament once a week. What shall I do to make all
these blessings effectual? to gain from them that mind
which was also in Christ Jesus?




REV. JOHN WESLEY.               29
"To all who give signs of their not being strangers to
it, I propose this question-and why not to you rather
than any?-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 can
not 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.
"You say 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: awake, thou that
sleepest. Is there not one Lord, one Spirit, one hope of
our calling? one way of attaining that hope? 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? What is the
surest and the shortest way?  Is it not to be humble?
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
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 improvement 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'the silver cord should not be violently loosed,' that'the
wheel' should not be'broken at the cistern,' till it was




30                     THE LIFE OF
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, 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.'" (Whitehead's Life.)
It was not, therefore, as it has been hastily stated, that
he first learned from the Moravians that he was not a true
Christian. He had, at Oxford, a most painful conviction
that he was far below the evangelical standard. He had
then, as this letter sufficiently shows, a large measure of
"the spirit of bondage unto fear;" and that after which
his perplexed heart panted, was the "spirit of adoption,"
by which he might "cry, Abba, Father."
During the summer of this year, 1732, Mr. Wesley
visited London, where he formed an acquaintance with
several respectable and pious persons. He also made two
journeys to Epworth.  The latter of these was in order to
meet the whole family, which had assembled, upon the
father's request, once more before their final separation by
death. These and other journeys he performed on foot,
partly, no doubt, to avoid what he considered needless
expense, that he might, according to his rule, have the
more to distribute in charity, and partly to accustom himself to fatigue and hardship. "In these excursions he
constantly preached on the Lord's day; so that he might
now be called, in some degree, an itinerant preacher." In
the following year he again visited Epworth, Manchester,




5REV. JOHN WESLEY.               3'
and some other places; but his occasional absence had a
bad effect upon the still persecuted society at Oxford,
whose members shrunk from the storm, and took the opportunity of his being away to shake off the strictness of
the rules.  The five-and-twenty communicants at St.
Mary's, he informs his father, had shrunk to five.  Still
his courage was unshaken, and he exerted himself the
more, upon his return, to repair the loss. Toward the
end of the year, his exertions of mind and body, with an
excess of abstemiousness, greatly affected his health, and
induced spitting of blood.  His state was such as greatly
to alarm his friends; but the vigor of his constitution
triumphed; and this attack of disease served to impress
him  the more deeply with eternal things, and to give
renewed ardor to his endeavors after universal holiness,
and to his plans for the religious benefit of his fellowcreatures.
A considerable trial to his feelings now awaited him.
The declining age of his father, who anxiously desired to
provide for the spiritual wants of his parishioners in a
suitable manner, joined with the wishes of the people of
Epworth, and the concerns of the family, for which no provision, it seems, had been made, induced him to write to
his son, to make interest for the next presentation to the
living. Mr. Wesley, from his reluctance to leave Oxford,
where he thought he should be far more useful, and
where, according to his own convictions, he was placed in
circumstances more conducive to his spiritual improvement,
refused the proposal; and the most urgent letters of the
different branches of the family were insufficient to bend
his resolutions. His father wrote him a pathetic letter, in
which every consideration was urged which might answer
his objections, or move his feelings.  His brother Samuel
addressed him in a sterner mood, urging that he was not
at liberty to resolve against undertaking a cure of souls,




32                   THE LIFE OF
to which he was solemnly pledged by his ordination; and
ridiculed his notion that he could not, so safely to himself,
or so usefully to others, take the charge of a parish priest,
as remain at Oxford.  To all this he reiterates, that his
own holiness and usefulness could be promoted no where
so effectually as in his present station; that his retirement,
his friends, and other advantages, were essential to his
improvement; that he was inadequate to the charge of
two thousand parishioners; and that he did not consider
his ordination vows in the same light as his brother. On
tbe last point, indeed, he was supported by the opinion of
the bishop who ordained him, and whom he consulted on
the question, These and other topics run through the
correspondence, which, though it is not necessary to give
entire, affords considerable insight into the state of Mr.
Wesley's mind.  His conduct in this matter has been
criticised as unfeeling, without considering that the kindness of his general character is a sufficient pledge, that the
refusal of the urgent request of a venerable father, and a
beloved mother whose widowhood would be unprovided for,
must have been to him sufficiently painful. Dr. Southey
thinks the correspondence not "creditable to his judgment," (Life of Wesley;) but it would be hard to prove
that the leading consideration which influenced him, that
he was more usefully employed in doing good at the very
"fountain" from which the nation was to be so largely
supplied with its clergy, than as a country parish priest,
was not a very obvious truth.  This conclusion, true or
false, was at least a very plausible one, and as such concerned his conscience; and his disregard of his own temporal advantage, which certainly lay on the side of the
Epworth rectory, and his merging all consideration of the
interests of the family in the higher question of what he
regarded as a duty, might not appear instances of "good
judgment" to worldly minds, and yet be so in reality.




REV. JOHN WESLEY.                33
His leading reason, drawn from his greater usefulness at
Oxford, being strong in itself, that he, with his wunted
decision of character, should stand firmly upon it, will
create no surprise; but that some of his other reasons are
less weighty may be granted. They show that he had
more confidence in a certain class of means, to secure his
religious safety, than in the grace of God. This was the
natural effect of those notions of the efficacy of retirement,
and self-denial, and "the wisdom of flight" from danger,
which he had learned from Bishop Taylor; while the views
he entertained of the necessity of exercising a minute personal superintendence over every individual committed to
his charge, as being equally necessary to his own good
conscience, and to their salvation, led him to regard a
parish, containing two thousand souls, as too formidable
and fearful an undertaking.  His religious judgment was,
indeed, as yet immature and perplexed; but, in reasoning
from his own principles, his natural judgment showed its
usual strength in the conclusions to which it conducted
him. Whatever weakness there might be in the case was
the result of the imperfect state of his religious experience,
and of that dependence upon his own plans of attaining
spirituality, to which it gave rise;:but connecting him with
that great work which he was designed afterward to effect,
we must shut out also the doctrine of providence, if we do
not see a higher hand than that of man in this determination-a hand which is not the less certainly employed,
when it works its ends through the secret volitions, aversions, inclinations, and even prejudices of the human heart,
than when it more sensibly and immediately interposes to
hasten or retard our purposes. Mr. Wesley's father died
in April, 1735. He had been manifestly ripening for his
change; and in his last moments had the consolation of
the presence of his two sons, John and Charles. "He had
no fear of death; and the peace of God which he enjoyed




34                       THE LIFE OF
appeared sometimes to suspend his bodily sufferings, and,
when they recurred, to sustain his mind above them.
When, as nature seemed spent, and his speech was failing,
his son John asked him whether he was not near heaven,
he answered,'Yes, I am,' distinctly, and with a voice of
hope and joy. After John had used the commendatory
prayer, he said,'Now you have done all:' these were his
last words, and he passed away so peacefully and insensibly, that his children continued over him a considerable
time in doubt whether or not the spirit was departed.
Mrs. Wesley, who for several days, whenever she entered
his chamber, had been carried out of it in a fit, recovered
her fortitude now, and said her prayers were heard, for
God had granted him an easy death, and had strengthened
her to bear it." (Southey's Life.) Brighter views of
the doctrine of faith had opened upon his mind, during
his sickness, and shed their influence upon his last hours.
This his sons afterward more clearly understood than at
the time.*
About the middle of this year the trustees of the new
colony of Georgia, who wished to send out clergymen
both to administer to the spiritual wants of the colonists,
and also to attempt the conversion of the Indians, directed
* In some of the biographical notices which have been published of
this venerable man, he is represented of a harsh and stern character.
On this point the late Miss Wesley observes, in a MS. letter before me,
" I never understood this fiom any of his children, who idolized his memory, and spoke of his kindness. He certainly never forced his daughter
to marry Wright, as it has been suggested."  In the same letter, Miss
Wesley also corrects the current anecdote respecting the Epworth clerk
and the rector's wig, which, though laughable enough, implicates Mr.
Wesley in an irreverent act, in the house of God, of which he was not
capable. The clerk did appear one Sunday, in church, in the ill-befitting, cast-off wig of his master; and, to the disturbance of the gravity of
the congregation, gave out the psalm,
"Like to an owl in ivy bush,
That fearsome thing am I."
But Mr. Wesley had no hand in selecting the psalm, which appears to
have been purely accidental.




REV. JOHN WESLEY.                38
their attention to Mr. John Wesley, and some of his friends
at Oxford, as peculiarly qualified, both by zeal and piety,
and their habits of self-denial, for this service.  After
some delay, and consultation with his family, he accepted
the offer; and thus, though Epworth could not draw him
from Oxford, an enterprise of a missionary character, and
presenting no temptations to ease and sloth, such as he
feared in a parish at home, overcame his scruples. This
itself is in proof that he had not resolved to remain in
Oxford, in preference to accepting the living of Epworth,
from selfish motives. In the question of usefulness, the
balance before inclined to Oxford; and now that he thought
a greater field for doing good opened in America, he
yielded to that consideration. This mission was accompanied also with the certainty of great hardships and sufferings, which, according to his then defective, but most
sincere views, were necessary to his perfection. His residence at Oxford now terminated, and this portion of his
life may be properly concluded with some passages of a
letter written by Mr. Gambold, a man of fine genius, as
some of his poems show, and of eminent holiness; who,
some years afterward, left the Church of England, and
became a Moravian bishop. The letter was addressed to
one of Mr. Wesley's relations, and contains a lively description of the character and proceedings of a friend, whom he
did not then expect to see again on earth:
"About the middle of March, 1730, I became acquainted
with Mr. Charles Wesley, of Christ Church. After some
time, he introduced me to his brother John, of Lincoln
College.' For he is somewhat older,' said he,' than I am,
and can resolve your doubts better.' I never observed
any person have a more real deference for another than hea
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




36                   THE LIFE OF
lives, commonly stand too close to see the ground there
may be for such submission.  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 consideration, 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 misunderstanding.
" The Wesleys were already talked of for some religious
practices, which were first occasioned by Mr. Morgan, of
Christ Church. 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 blessed 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 afterward slight them, because they
saw him always the same. What supported this uniform
vigor was the care he took to consider well every affair
before he engaged in it, making all his decisions in the fear
of God, without passion, humor, 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 families; to take care of a school, and




REV. JOHN WESLEY.              37
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 endeavor 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 appeared 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 now 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




38                11 THE LIFE OF
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 more in the case, but
that they had just heard such doctrines of their Savior,
and had believed, and done accordingly.
"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
childlike 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 whenever any of us, by impertinent speculations, were shifting off the appointed improvement of the present minute.
"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 earnestly recommended to them a method and order in all their actions.
"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 frequently contradicted his
assertions; or, which is much the same, distinguished upon




REV. JOHN WESLEY.                39
themn   I hardly ever submitted to his advice at the time
he gave it, though I relented afterward.  He is now gone
to Georgia as a missionary, where there is ignorance 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, beside 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 relations may be allowed to keep by them.
And this is the idea of Mr. Wesley, which I cherish for
the service of my own soul, and which I take the liberty
likewise to deposit with you." (Whitehead's Life.)
This letter is honorable to Mr. Gambold's friendship;
but he was not himself, at that time, of mature spiritual
discernment, nor had Mr. Wesley opened the state of his
heart to him with the freedom which we have seen in his
letters to his mother. The external picture of the man is
exact; but he is not inwardly that perfect Christian which
Mr. Gambold describes, nor had he that abiding "interior
peace."  He was struggling with inward corruptions, which
made him still cry, "0, wretched man that I am! who
shall deliver me from the body of this death?" And he
as yet put mortification, retirement, and contempt of the
world, too much in the place of that divine atonement,
the virtue of which, when received by simple faith, at once
removes the sense of guilt, cheers the spirit by a peaceful
sense of acceptance through the merits of Christ, and
renews the whole heart after the image of God. He was,
indeed, attempting to work out "his own salvation with
fear and trembling;" but not as knowing that "it is God
that worketh in us to will and to do of his good pleasure."
He had not, in this respect, learned "to be nothing," that
he might "possess all things."




4QO,                THE LIFE OF
CHAP TER III.
MR. WESEZY now prepared for Georgia, the plate where,
as he afterward said, "God humbled me, and proved me,
and showed me what was in my heart." But he was not
suffered to depart without remonstrances from friends
which he answered calmly and at length, and the scoffs ol
the profane, to which he made but brief reply. "What ii
this, sir?" said one of the latter class to him; "are you
turned Quixotte too?  Will nothing serve you, but to encounter windmills?"  To which he 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."
Mr. Charles Wesley, although in opposition to the
opinion of his brother Samuel, agreed to accompany him
to Georgia, and received holy orders. They were accompanied by Mr. Ingham, of Queen's College, and Mr. Delamotte.  That Mr. Wesley considered the sacrifices and
hardships of their mission in the light of means of religious, edification to themselves, as well as the means of doing
good to others, is plain from his own account: "Our end
in leaving our native country was not to avoid want; God
had given us plenty of temporal blessings; nor to gain the
dung and dross of riches and honor; but singly this, to
save our souls, to live wholly to the glory of Godc."
These observations are sufficiently indicative of that dependence upon a mortified course of life, and that seclusion from the temptations of the world, which he then
thought essential to religious safety.
Georgia is now a flourishing state, and the number of
Methodist societies in it very considerable; a result not then
certainly contemplated by the Wesleys, who labored there
with little success, and quitted it almost in despair. The




REV. JOHIN WESLEY.                  41
first settlers from  England embarked in 1732, with Mr.
James Oglethorpe at their head, who was also one of the
trustees under the charter. This gentleman founded Savannah, and concluded a treaty with the Creek Indians.
Wars with both Spaniards and Indians, however, subsequently arose, as well as domestic feuds; and in 1752 the
trustees surrendered their charter to the king, and it was
made a royal government. It was, therefore, in the infancy of the colony that the Wesleys commenced their
labors.
That they should experience trouble, vexation, and disappointment, was the natural result both of the circumstances in which they were placed, and their own religious
habits and views. A small colony, and especially in its
infancy, is usually a focus of faction, discontent, and censoriousness. The colonists are often disappointed, uneasy
in their circumstances, frustrated in their hopes, and impatient of authority. This was the case in Georgia; and
although Mr. Oglethorpe upon the whole was a worthy
governor, he was subject to prejudices, and prone to be
misled by designing men. He certainly did not support
the Wesleys with that steadiness and uniformity which
were due to them;* and on the other hand they were not
faultless, although their intentions were entirely upright.
They had high notions of clerical authority; and their pastoral faithfulness was probably rigid and repulsive; for, in
spite of tile excellence of their own natural temper, an
austere cast had been given to their piety. They stood
firmly on little things, as well as great; and held the reins
of ecclesiastical discipline with a tightness unsuitable to
infant colonists especially, and which tended to provoke' Oglethorpe's good opinion of the brothers was, however, shown by
his anxiety to persuade Charles to return again to the colony, after he had
visited England; and by the marked respect anti even reverence with
which at a future period he treated John.
4




42                  THE LIFE OF
resistance.  Their integrity of heart, and the purity of
their intentions, came forth without a stain: they must also
be allowed to have proceeded according to the best light
they had; but they knew not yet " the love of Christ," nor
how to sway men's hearts by that all-commanding and
controlling motion; and they aimed at making men Christians, in the manner they sought that great attainment
themselves-by a rigid and ascetic discipline.
On their passage, an exact plan for the employment of
time was arranged, and observed; but the voyage is most
remarkable for bringing Mr. Wesley acquainted with the
members of the Moravian Church; for among the settlers
taken out were twenty-six Germans of this communion.
Mr. Wesley immediately began to learn German, in order
to converse with them; and David Nichtman, the Moravian
bishop, and two others, received lessons in English. On
the passage they had several storms, in which Mr. Wesley
felt that the fear of death had not been taken away from
him, and concluded therefore that he was not fit to die; on
the contrary, he greatly admired the absence of all slavish
dread in the Germans. He says, "I had long before
observed the great seriousness of their behavior.  Of their
humility they had 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 Savior 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 over, split




REV. JOHN WESLEY.              43
the mainsail in pieces, covered the slip, and poured in
between the decks, as if the great deep had already swallowed us up. A terrible screaming began among the
English.  The Germans calmly sung on. I asked one of
them afterward,'Was you not afraid?' He answered,'I
thank God, no.' I asked,'But were not your women and
children afraid?' He replied, mildly,'No; our women
and children are not afraid to die.' " (Journal.)
Thus he had the first glimpse of a religious experience
which keeps the mind at peace in all circumstances, and
vanquishes that feeling which a formal and defective religion may lull to temporary sleep, but can not eradicate"the fear of death."
They landed on the 6th of February, 1736, on a small
uninhabited island; from  whence Mr. Oglethorpe proceeded to Savannah, and returned the next day, bringing
with him Mr. Spangenberg, one of the Moravian pastors,
already settled there.
"I soon found," says Mr. Wesley, "what spirit he was
of, and 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 within yourself? Does
the Spirit of God bear witness with your spirit, that you
are the child of God?' I was surprised, and knew not
what to answer. He observed it, and asked,'Do you
know Jesus Christ?' I paused and said, I know he is the
Savior of the world.'True,' replied he,'but do you
know he has saved you?' I answered, I hope he has died
to save me. He only added,'Do you know yourself?' I
said, I do. But I fear they were vain words." (Journal.)
Mr. Charles Wesley took charge of Frederica, and Mr.
John of Savannah, where, the house not being ready, he
took up his residence with the Germans, with whose spirit
and conduct he became still more favorably impressed,,:nd whose mode of proceeding in the election and ordina.



44'THE LI'E OF
tion of a bishop carried him back, he says, to those primitive times "where form and state were not, but Paul, the
tent-maker, and Peter, the fisherman, presided, yet with
demonstration of the Spirit, and power."
Mr. Wesley had not been long at Savannah, before he
heard from Charles of his troubles and opposition at Frederica. His presence among the licentious colonists, and
the frequent reproofs he administered, made him an object
of great hatred, and "plots were formed either to ruin him
in the opinion of Oglethorpe, or to take him off by violence."  (Whitehead's Life.)  Oglethorpe was, for a time,
successfully practiced upon, treated him with coldness,
and left him to endure the greatest privations. He lay
upon the ground in the corner of a hut, and was denied
the luxury of a few boards for a bed. He was out of favor with the governor; even the servants on that account
insulted him; and, worn out with vexation and hardships,
he fell into a dangerous fever. In this state he was visited
by his brother John, who prevailed upon him to break a
resolution which "honor and indignation" had induced
him to form, of "starving rather than ask for necessaries."
Soon after this, Mr. Oglethorpe discovered the plots of
which he bad been the victim, and was fully reconciled to
him. He then took charge of Savannah, while John supplied his place at Frederica; and in July, 1736, he was
sent to England, charged with dispatches from Mr. Oglethorpe to the trustees and the board of trade, and, in December, arrived at Deal; thus terminating a service in
which he had preached with great fidelity and zeal; but
had met with very unworthy returns.
Of the two places, Savannah appears to have been more
hopeful than Frederica; and as Mr. John Wesley did not
find the door open for preaching to the Indians, he consulted with his companions in what manner they might be
most useful to the flock at Savannah. It was agreed, 1.




REV. JOHN WESLEY.                    4a
To advise the more serious among them to form themselves
into a little society, and to meet once or twice a week, in
order to reprove, 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 inviting them all
together to Mr. Wesley's house; and this, accordingly,
they determined to do every Sunday in the afternoon.
"Here," says. Dr. Whitehead, "we see the first rudiments
of, the future economy of classes and bands."*
In this respect he probably learned something from the
Moravians, and the whole plan fell in with his previous
views of discipline and method. The character of his
mind was eminently practical; he was in earnest, and he
valued things just as they appeared to be adapted to promote the edification and salvation of those committed to
his charge. A school was also established, and the children regularly catechised by Mr. Wesley, both in private
and in church. Evening meetings for the more serious
were also held at his house; so actively did he apply himself, not only to the public services of the sanctuary, but
to every kind of engagement, by which he might make
"full proof of his ministry." The religious state of his
own mind, however, remained much the same.  He saw
another striking instance of the power of faith, in the
peaceful and edifying death of one of the Moravians; and
had another proof that he himself was not saved from
"the fear which hath torment," in a severe storm of thunder and lightning. Both indicated to him that he had not
* There was, however, nothing new in this. Mr. Wesley had doubtless heard, in his visit to London, of the religious societies described by
Dr. Woodward, which were encouraged by the more serious clergy, and
held weekly private meetings for religious edification. It is probable that
he had even attended such meetings in the metropolis. Wherever, indeed,
a revival of serious religion has taken place, and ministers have been in
earnest to promote it, we see similar means adopted, as by Baxter at Kidderminster, during his eminently-successful ministry there,




46                   THE LIFE OF
attained the state of "the sons of God," but his views
were still perplexed and obscure. From a conversation
which he had with some Indians who had visited Savannah, he concluded that the way was opened for him to
preach among the Choctaws, and this he was desirous of
attempting; but as Savannah would have been left without
a minister, the governor objected, and his friends were also
of opinion that he could not then be spared from the
colony.
In his visits to Frederica he met with great opposition
and much illiberal abuse; in Savannah he was, however,
rapidly gaining influence, when a circumstance occurred
which issued in his departure from Georgia altogether.
He had formed an attachment to an accomplished young
lady, a Miss Hopkey,* niece to the wife of Mr. Causton,
the chief magistrate of Savannah, which she appears to
have returned, or at least encouraged.  The biographers
of Mr. Wesley, Dr. Whitehead and Mr. Moore, differ as to
the fact, whether this connection was broken off by him,
or by the lady herself in consequence of his delays. The
latter professes to have received the whole account from
Mr. Wesley, and must, therefore, be presumed to be the
best authority.  From this statement it appears that Mr.
Delamotte suspected the sincerity of the lady's pretensions
to piety, and thought his friend, Mr. Wesley, whose confiding and unsuspecting heart prevented him at all times
from being a severe judge of others, was likely to be the
victim of artifices which he had not the skill or the inclination to discern. His remonstrances led Mr. Wesley to refer
the question of his marriage with Miss Hopkey to the
judgment of the elders of the Moravian Church, which he
thought he was at liberty to do, since the acquaintance,
though it had ripened into regard and thoughts of marriage, had not, it seems, proceeded to any thing deter-, Incorrectly calle' Miss Causton by Mr. VWesley's biographers.




REV. JOHN WESLEY.                4'
minate.  The Moravians advised him to proceed no farther;
and his conduct toward Miss Hopkey became cautious and
distant, very naturally to her mortification, and perhaps
pain. An entry in his journal shows that he had a considerable struggle with his own feelings, and that his sense
of duty had exacted a great sacrifice from his heart. The
lady soon afterward married a Mr. Williamson; but a hostile feeling toward him had been left in the minds of her
friends, which the gossiping and censorious habits of a
small colony would not fail to keep alive. Though Mr.
Wesley did not certainly see her married to another with
perfect philosophy, it was not in his generous nature to
allow his former affection to turn into resentment, which
was the fault subsequently charged upon him; and, as he
soon saw many things in her to reprove, it is probable that
he thought his escape a fortunate one. Perhaps, considering the singularity of his habits at that time, it was well
for the lady also; which seems, indeed, jocosely intimated
in a passage of a letter of his brother Samuel to him on
the occasion: "I am sorry you are disappointed in one
match, because you are unlikely to find another."
An opportunity for the manifestation of the secret prejudice which had been nourished by the friends of the niece
of Mrs. Causton was afforded in about five months after
her marriage.  Mr. Wesley adhered to the rubric of the
Church of England as to the administration of the sacrament, without respect of persons, and with a rigidness
which was not at all common. He repelled those whom
he thought unworthy; and when any one had neglected
the ordinance, he required him to signify his name the day
before he intended to communicate again. Some time
after Mrs. Williamson's marriage, he discovered several
things which he thought blamable in her conduct.  These,
as she continued to communicate, he mentioned to her,
and she in return became angry. For reasons, therefore,




48                   THE LIFE OF
which he stated to her in a letter, he repelled her from the
communion.  This letter was written by desire of Mr.
Causton, who wished to have his reasons for repelling his
niece in writing:
"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.
"'And if any of these have done any wrong to his
neighbor by word or deed, 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, till
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." (Journal.)
The storm now broke forth upon him. A warrant was
issued, and he was brought before the recorder and magistrates, on the charges of Mr. Williamson, 1. That he had
defamed his wife. 2. That he had causelessly repelled
her from the holy communion. Mr. Wesley denied the
first charge; and the second being wholly ecclesiastical, he
would not acknowledge the authority of the magistrate to
decide upon it. He was, however, told that he must appear before the next court, to be held at Savannah.
The Causton family became now most active in their
efforts to injure him. By them the reason why Mr. Wesley
had repelled Mrs. Williamson from the Lord's table, was
stated to be his resentment against her for having refused
to marry him; which they knew to be contrary to the fact.
Garbled extracts of his letters were read by Causton to
those whom he could collect to hear them, probably in




REV. JOHN WESLEY.               49
order to confirm this; and Mrs. Williamson was prevailed
upon to swear to and sign a paper containing assertions
and insinuations injurious to his character. (Journal.)
The calm courage of the man who was thus so violently
and unjustly persecuted, was not, however, to be shaken.
"I sat still at home," says Mr. Wesley, "and, I thank God,
easy, having committed my cause to him, and remembered
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.'"
(Journal.)
As the sitting of the court drew near, Causton used
every art to influence the grand jury, and, when they met,
gave them "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, A list of grievances, presented by the grand
jury for Savannah, this     day of August, 1737. In
the afternoon Mrs. Williamson was examined, who acknowledged that she had no objections to make against
Mr. Wesley's conduct before her marriage.  The next day
Mr. and Mrs. Causton were also examined, when she confessed, that it was by her request Mr. Wesley had written
to Mrs. Williamson on the 5th 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 grievances, which occasioned warm debates till Thursday, when
Mr. Causton being informed they had 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 behavior.
They immediately entered on that business, and continued
examining witnesses all day on Friday. On Saturday,
5




60                   THE LIFE OF
Mr. Causton finding all his efforts to stop them ineffectual,
adjourned the court till Thursday, the first of September,
and spared no pains, in the mean time, to bring them to
another mind.  September 1.-He so far prevailed, that
the majority of the grand jury returned the list of grievances to the court, in some particulars 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 to nine of the ten indictments againt 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, Mir. 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 to pieces; not so much
out of love to you as out of hatred to him for his abominable
practices.' If Mr. Wesley really spoke these words, he
was certainly very imprudent, considering the circumstances in which he was placed.  But we too often find in
disputes, that the constructions of others on what has been
said are reported as the very words we have spoken; which
I suspect to have been the case here.  Mr. Causton,




REV. JOHN WESLEY.               61
however, sufficiently discovered the motives that influenced
his conduct in this business.
"Twelve of the grand jurors now drew up a protest
against the proceedings of the majority, to be immediately
sent to the trustees in England. In this paper they gave
such clear and satisfactory reasons, under every 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." (WVhitehead's Life.)
"He attended the court held on November the 3d;
and again at the court held on the 23d; urging an immediate hearing of his case, that he might have an opportunity
of answering the allegations alleged against him.  But
this the magistrates refused, and at the same time countenanced every report to his disadvantage: whether it was 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 procure evidence-as experience had shown-of words he had never
spoken, and of actions he had never done; being disappointed, too, in the primary object of his mission-preaching to the Indians; he consulted his friends what he ought
to do; who were of opinion with him, that by these circumstances Providence did now call him to leave Savannah.
The next day he called on Mr. Causton and told him he
designed to set out for England immediately." (Whitehead's Life.)
The magistrates made a show of forbidding him to leave
the colony; but he embarked openly, after having publicly
advertised his intention, no man interposing to prevent
him; one leading object of these persecutions being to drive
him away. His sermons had been too faithful, and his




62                        T'HE LIFE OF
reproofs too poignant, to make his continuance desirable to
the majority of an irreligious colony.*
The root of all this opposition no doubt lay in the enmity
of his hearers to truth and holiness; but its manifestation
might be occasioned in part by the strictness with which
he acted upon obsolete branches of ecclesiastical discipline,
and the unbending manner in which he insisted upon his
spiritual authority. In the affair of Mrs. Williamson, he
stands perfectly exculpated from the base motives which his
enemies charged upon him; but in the first stages, it neither appears to have been managed with prudence, nor a
proper degree of Christian courtesy.  His enemies have
sneered  at his declaration, that, after he left Georgia,
he discovered that he who went out to teach others Christianity was not a Christian himself; but had he been a
Christian in that full, evangelical sense, which he meant;
had he been that which he afterward became, not only
would the exclusion of'Mrs. Williamson from the sacrament have been effected in another manner, but his mission
to Georgia would probably have had a very different result.
[* The affair above explained, and other matters respecting Mr. Wesley in Georgia, have been most unfairly and unjustly represented in
various illiberal publications, and particularly in Lempriere's Biographical Dictionary and Hale's History of the United States. The injustice
done to Mr. Wesley's memory in the latter work is the more especially
reprehensible, as pains have been taken to introduce it extensively into'schools."  In this way many a youthful mind becomes prepossessed
with strong early prejudice against one of the most devoted and the
most honored embassadors for Christ that has ever graced any age or
nation, since the day of the holy apostles. The influence of' such prejudices extends itself in after life as well to the Christian denomination
generally of which that eminent man was, under God, the founder, as to
his own memory. This the contrivers of such school publications well
know; and it is this effect of such books particularly that greatly aggravates the injustice and the mischief, as it tends, in fact, seriously to impede
the spread of the Gospel itself. In these circumstances it is with peculiar
pleasure that we are now enabled to issue a Life of Wesley, which, as
well from the celebrity of its eminent author and its own intrinsic excellence, as from its remarkable cheapness, will, we doubt not, have a most
extensive circulation.-AMERICAN EDITOR.]




REV. JOHN WESLEY.               63
His preaching was defective in that one great point, which
gives to preaching its real power over the heart —" Christ
crucified;" and his spirit, although naturally frank and
amiable, was not regenerated by that "power from on
high," the first and leading fruits of which are meekness
and charity.
In the midst of his trials, Mr. Wesley received very
consolatory letters from his friends, both in England and
in America; and there were many in Georgia itself who
rightly estimated the character and the labors of a man
who held five or six public services on the Lord's day, in
English, Italian, and French, for the benefit of a mixed
population, who spent his whole time in works of piety
and mercy, and who distributed his income so profusely in
charity that, for many months together, he had not "one
shilling in the house." His health, while in America,
continued good; and it is in proof of the natural vigor of
his constitution, that he exposed himself to every change
of season, frequently slept on the ground, under the dews
of the night in summer, and in winter with his hair and
clothes frozen to the earth. He arrived in London, February 3, 1738, and, notwithstanding his many exercises,
reviewed the result of his American labors with some
satisfaction: "Many reasons I have to bless God for my
having been carried into that strange land contrary to all
my preceding resolutions. Hereby I trust he hath in some
measure'humbled me, and proved me, and shown me
what was in my heart.' Hereby I have been taught to'beware of men.' Hereby God has given me to know
many of his servants, particularly those of the Church of
Hernhuth. 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 toward publishing the glad tidings both to the




64. THE LIFE OF
African and American heathens.  Many children have
learned'how they ought to serve God,' and to be useful
to their neighbor. 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 happiness to
many generations."
CHAPTER IV.
THE solemn review which Mr. Wesley made of the state
of his religious experience, both on his voyage home and
soon after his landing in England, deserves to be particularly noticed, both for general instruction, and because it
stands in immediate connection with a point which has
especially perplexed those who have attributed his charges
against himself, as to the deficiency of his Christianity at
this period, to a strange and fanatical fancy. By the most
infallible of proofs, he tells us-that of his feelings-he
was convinced of his having "no such faith in Christ" as
prevented his heart from being troubled; and he earnestly
prays to be "saved by such a faith as implies peace in life
and death."  "I went to America to convert the Indians;
but 0, 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 present; but let death look me in the face,
and my spirit is troubled, nor can I say,' To die is gaiin''I have a sin of fear, that when I've spun
My last thread, I shall perish on the shore.'"
He thought, therefore, that a faith was attainable, which
should deliver him entirely from guilty dread, and fill him
with peace; but of this faith itself his notions were still




REV. JOHN WESLEY.                55
confused.  He manifestly regarded it, generally, as a
principle of belief in the Gospel, which, by quickening his
efforts to self-mortification and entire obedience, would
raise him, through a renewed state of heart, into acceptance and peace with God. This error is common. It
regards faith, not so much as the personal trust of a guilty
and helpless sinner upon Christ for salvation and all the
gifts of spiritual life, but as working out sanctifying effects
in the heart and life, partly by natural, partly by supernatural process, and thus producing peace of conscience.
But he goes on with this interesting history of his heart.
"I was early warned against laying too much stress on
outward works, as the Papists do, or on faith without
works, which, as it does not include, so it will never lead
to true hope or charity." (Journal.)
Here he manifestly confounds the faith by which a man
is justified, which certainly does not "include" in itself
the moral effects of which he speaks, with the faith of a
man who is in a justified state, which necessarily produces
them because of that vital union into which it brings him
with Christ, his Savior, by whom he is saved from the
power and love, as well as from the guilt, of sin.
"I fell among some Lutheran and Calvinistic authors,
whose confused and indigested accounts magnified faith to
such an amazing size, that it quite hid all the rest of the
commandments."  (Journal.)
This is perhaps a proof that he did not understand these
writers any more than he did the Moravians in Georgia,
who failed to enlighten him on the subject of faith,
although he saw that they in fact possessed a "peace
through believing," which he had not, and yet painfully
felt to be necessary. The writers he mentions probably
represented faith only as necessary to justification; while
he conceived them to teach that faith only is necessary tc
final salvation.




:56                  THE LIFE OF
"The English writers, such as Bishop Beveridge, Bishop
Taylor, and Mr. Nelson, a little relieved me from these
well-meaning, wrong-headed Germans. Their accounts
of Christianity I could easily see to be, in the main, consistent both with reason and Scripture." (Journal.)
Beveridge would have met his case more fully than
either Taylor or Nelson, had he been in a state of mind
to comprehend him; and still better would he have been
instructed by studying, with as much care as he examined
Taylor and Law, the Homilies of his own Church, and
the works of her older divines.
The writings of the fathers then promised to give him
farther satisfaction; but to them he at length took various
exceptions. He finally resorted to 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
vigor, no zeal in obeying, continually doubting whether I
was right or wrong, and never out of perplexities and
entanglements. Nor can I at this hour give a distinct
account how or when I came a little back toward the right,
way; only my present sense is this-all the other enemies
of Christianity are triflers; the Mystics are the most




REV. JOHN WESLEY.               57
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
likewise, by warning all others that it is set on fire of
hell!"  (Journal.)
He was, however, delivered from  the errors of the
Mystics, only to be brought back to the point from which
he set out; but his humble conclusions from the whole
shows that the end of this long and painful struggle was
about to be accomplished: he was now brought fully to
feel and confess his utter helplessness, and was not "far
from the kingdom of God."
"'And now," says he, "it is upward 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'speak the words of truth and
soberness;' 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 modern 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? Behold,
I give all my goods to feed the poor.
" Do they give of their labor as well as their substance?
I have labored 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,
consumed by toil and weariness, or whatever God shall
please to bring upon me. But does all this —be it more




158                  THE LIFE OF
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 can not 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'are more in number than the hairs of my head,' that the
most specious of them need an, atonement themselves, or
they can not abide his righteous judgment; that having
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;'
I 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 from many miserable comforters-I answer,,So have the devils-ac sort of faith; but still they are




REV. JOHN WESLEY.               5,~
strangers to the covenant of promise. So the apostles
had even at Cana in Galilee, when Jesus first'manifested
forth his glory;' even then they, in a sort,'believed on
him;' but they had not then'the faith that overcometh
the world.' The faith I want is'a sure trust and confidence in God, that, through the merits of Christ, my sins
are forgiven, and I reconciled to the favor of God.' 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,'I 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 himself for me.' 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
freed from sin; the whole'body of sin is destroyed' in
him: he is freed from  fear,'having peace with God
through Christ, and rejoicing in hope of the glory of
God.' And he is freed from doubt,'having the love of
God shed abroad in his heart, through the Holy Ghost,
which is given unto him; which Spirit itself beareth
witness with his spirit, that he is a child of God.' "
(Journal.)
A spirit thus breathing after God, and anxious to be
taught "the way of God more perfectly," could not be
left in its darkness and solicitude. A few days after his
arrival in London, he met with Peter Bohler, a minister
of the Moravian Church. This was on February 7th,
which he marks as "a day much to be remembered,"
because the conversation which he had with Bohler on
the subject of saving faith, a subject probably brought on
by himself, first opened his mind to true views on that
subject, notwithstanding the objections with which he
assaulted the statements of the Moravian teacher, and
which caused Bohler more than once to exclaim, "My




60                   THE LIFE OF
brother, that philosophy of yours must be purged away."
At Oxford, whither he had gone to visit Charles, who was
sick, he again met with his Moravian friend, "by whom,"
he says, "in the hand of the great God, I was clearly
convinced of unbelief, of the want of that faith whereby
alone we are saved with the full Christian salvation."
"He was now convinced that his faith had been too
much separated from an evangelical view of the promises
of a free justification, or pardon of sin, through the atonement and mediation of Christ alone, which was the reason
why he had been held in continual bondage and fear."
(Whitehead's Life.) In a few days he met Peter Bohler
again —" who now," he says, " amazed me more and more,
by the account he gave of the fruits of living faith, the
holiness and happiness which he affirmed to attend it.
The next morning I began the Greek Testament again,
resolved to abide by'the law and the testimony,' being
confident that God would hereby show whether this doctrine was of God." (Journal.)
In a fourth conversation with this excellent man, he
was still more confirmed in the view, "that faith is, to use
the words of our Church, a sure trust and confidence
which a man has in God, that, through the merit of
Christ, his sins are forgiven, and he reconciled to the
favor of God." Some of his objections to Bohler's statements on instantaneous conversion were also removed by
a diligent examination of the Scriptures. "I had," he
observes, "but one retreat left on this subject: 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? But, on Sunday, 22d, I
was beat out of this retreat, too, by the concurring evidence of several living witnesses, who testified God had
so wrought in themselves, giving them, in a moment, such
a faith in the blood of his Son, as translated them out




REV. JOHN WESLEY.               61
of darkness into light, and from sin and fear into holiness
and happiness. Here ended my disputing. I could now
only cry out,'Lord, help thou my unbelief!'"
He now began to declare that doctrine of faith which
he had been taught; and those who were convinced of sin
gladly received it. He was also much confirmed in the
truth by hearing the experience of Mr. Hutchens, of Pernbroke College, and Mrs. Fox: "Two living witnesses," he
says, "that God can, at least, if he does not always, give
that faith whereof cometh salvation in a moment, as lightning falling from heaven."  (Journal.)
Mr. Wesley and a few others now formed themselves
into a religious society, which met in Fetter-lane. But
although they thus assembled with the Moravians, they
remained members of the Church of England; and afterward, when some of the Moravian teachers introduced
new doctrines, Mr. Wesley and his friends separated from
them, and formed that distinct community which has since
been known as "The Methodist Society." The rules of
the Fetter-lane Society were printed under the title of
"Orders of a Religious Society, meeting in Fetter-lane; in
obedience to the command of God by St. James, and by
the advice of Peter Bohler, in 1738."
As yet Mr. Wesley had not attained the blessing for
which he so earnestly sought, and now with clearer views.
His language as to himself, though still that of complaint,
was become, in truth, the language of a broken and a contrite heart. It was no longer in the tone of a man, disappujinted as to the results of his own efforts, and thrown
iAto distressing perplexity, as not knowing where to turn
for help. He was now bowed in lowly sorrow before the
throne; but he knew that it was "the throne of grace;"
and his cry was that of the publican, "God be merciful to
me a sinner." In a letter to a friend, he says:
"I feel what you say, though not enough; for I am




62                   THE LIFE OF
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.' 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 lire: 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.' " (Journal.)
In this state of mind he continued till May 24, 1738,
and then gives the following account of his conversion:
"I think it was about five this morning, that I opened
my Testament on those words,'There are given unto us
exceeding great and precious promises, that by these ye
might be partakers of the Divine nature,' 2 Peter i, 4.
Just as I went out, I opened it again on those words,'Thou art not far from the kingdom of God.' In the
afternoon I was asked to go to St. Paul's. The anthem
was,'Out of the deep have I called unto thee, O Lord:
Lord, hear my voice. O let thine ears consider well the
voice of my complaint. If thou, Lord, wilt be extreme
to mark what is done amiss, O Lord, who mav abide it?
But there is mercy with thee; therefore thou shalt be
feared.  O 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.'




REV. JOHN WESLEY.                63
In the evening I went very unwillingly to a society in
Aldersga-te-street, where one was reading Luther's preface
to the Epistle to the Romans. About a quarter before
nine, while he was describing the 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, and
saved me from'the law of sin and death.'
"II began to pray with all my might, for those who had
in a more especial manner despitefully used me, and persecuted me. I then testified openly to all there, what I
now first felt in my heart. But it was not long before the
enemy suggested,' This can not be faith, for where is thy
joy?' Then was I taught, that peace and victory over
sin are essential to faith in the Captain of our salvation;
but that, as to the transports of joy that usually attend
the beginning of it, especially in those who have mourned
deeply, God sometimes giveth, sometimes withholdeth
them, according to the counsels of his own will." (Journal.)
After this he had some struggles with doubt; but he
proceeded from "strength to strength," till he could say,
"Now I was always conqueror."  His experience, nurtured by habitual prayer, and deepened by unwearied
exertion in the cause of his Savior, settled into that steadfast faith and solid peace, which the grace of God perfected in him to the close of his long and active life.
His brother Charles was also made partaker of the same
grace. They had passed together through the briers and
thorns, through the perplexities and shadows of the legal
wilderness, and the hour of their deliverance was not far
separated. Bohler visited Charles in his sickness at Oxford, but the "pharisee within" was somewhat offended
when the honest German shook his head at learning that




64                   THE LIFE OF
his hope of salvation rested upon "his best endeavors."
After his recovery, the reading of Halyburton's Life produced in him a sense of his want of that faith which
brings "peace and joy in the Holy Ghost."  Bohler visited him again in London, and he began seriously to consider the doctrine which he urged upon him. His convictions of his state of danger, as a man unjustified before
God, and of his need of the faith whereof cometh salvation, increased, and he spent his whole time in discoursing
on these subjects, in prayer, and reading the Scriptures.
Luther on the Galatians then fell into his hands, and on
reading the preface he observes:
"I marveled that we were so soon and entirely removed
from him that called us into the grace of God, to another
Gospel. Who would believe that our Church had been
founded on this important article of justification by faith
alone? I am astonished I should ever think this a new
doctrine; especially while our Articles and Homilies stand
unrepealed, and the key of knowledge is not yet taken
away. From this time I endeavored to ground as many
of our friends as came to see me in this fundamental
truth-salvation by faith alone-not an idle, dead faith,
but a faith which works by love, and is incessantly productive of all good works and all holiness." (Journal.)
"On Whitsunday, May 21st, he awoke 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 afterward a person canme
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




REV. JOHN WESLEY.               6{
even in thee.' He then cast his eye on these words,'He
hath put a new song into my mouth, even thanksgiving
unto our God; many shall see it and fear, and put their
trust in the Lord.' Afterward he opened upon Isaiah
xl, 1:' Comfort ye, comfort ye my people, saith our God;
speak 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 he received
that peace and rest in God which he had so earnestly
sought.
"The next day he greatly rejoiced in reading the 107th
Psalm, so nobly descriptive, he observes, of what God had
done for his soul. He had a very humbling view of his
own weakness, but was enabled to contemplate Christ in
his power to save to the uttermost all those who come to
God by him." (Whitehead's Life.)
Such was the manner in which these excellent men,
whom God had been long preparing for the great work of
reviving Scriptural Christianity throughout these lands,
were at length themselves brought "into the liberty of
the sons of God." On the account thus given, a few observations may not be misplaced.
It is easy to assail with ridicule such disclosures of the
exercises of minds impressed with the great concern of
salvation, and seeking for deliverance from a load of anxiety in "a way which they had not known;" and flippantly
to resolve all these shadowings of doubt, these dawnings
of hope, and the joyous influence of the full day of salvation, as some have done, into fancy, nervous affection, or
natural constitution. To every truly-serious mind, these
will, however, appear subjects of a momentous character;
and no one will proceed either safely or soberly to judge
6




66                   THE LIFE OF
of them, who does not previously inquire into the doctrine
of the New Testament on the subject of human salvation,
and apply the principles which he may find there, authenticated by infallible inspiration, to the examination of such
cases. If it be there declared that the state of man by
nature, and;so long as he remains unforgiven by his offended God, is a state of awful peril, then the all-absorbing
seriousness of that concern for deliverance from spiritual
danger, which was exhibited by the Wesleys, is a feeling
becoming our condition, and is the only rational frame of
mind which we can cultivate. If we are required to be
of "a humble and broken spirit," and if the very root of
a true repentance lies in a "godly sorrow" for sin, then
their humiliations and self-reproaches were in correspondence with a state of heart which is enjoined upon all
by an authority which we can not dispute. If the appointed method of man's salvation, laid down in the Gospel, be gratuitous pardon through faith in the merits of
Christ's sacrifice, and if a method of seeking justification
by works of moral obedience to the divine law be plainly
placed by St. Paul in opposition to this, and declared to be
vain and fruitless, then, if in this way the Wesleys sought
their justification before God, we see how true their own
statement must of necessity have been, that with all their
efforts they could obtain no solid peace of mind, no deliverance from the enslaving fear of death and final punishment, because they sought that by imperfect works which
God has appointed to be attained by faith alone. If it be
said, that their case was not parallel to that of the selfrighteous Jews, who did not receive the Christian religion,
and, therefore, that the argument of the apostle does not
apply to those who believe the Gospel, it will remain to be
inquired, whether the circumstance of a mere belief in
the Christian system, when added to works of imperfect
obedience, makes any essential difference in the case; or,




REV. JOHN WESLEY.                 67
in other words, whether justification may not be s-ought
by endeavors to obey the law, although the Judaism
necessarily implied in it may be arrayed in the garb of
Christian terms and phrases. If, indeed, by "works of
the law" St. Paul had meant only the ceremonial observances of the Jewish Church, the case would be altered;
but his Epistle to the Romans puts it beyond all doubt,
that in his argument respecting justification he speaks of
the moral law, since his grand reason to prove that by the
works of the law no man can be justified, is, that "by the
law is the knowledge of sin."  That law is recognized and
embodied in the New Testament, but its first office there is
to give "the knowledge of sin," that men may be convinced, or, as St. Paul forcibly says, "slain" by it: and
it stands there in connection with the atonement for sin
made by the sacrifice upon the cross. Nor is the faith
which delivers men from the condemnation of a law which
has been broken, and never can be perfectly kept by man,
a mere belief in the truth of the doctrine of Christ, but
reliance upon his sacrifice, in which consists that personal
act by which we become parties to the covenant of free
and gratuitous justification; and which then only stands
sure to us, because then only we accept the mercy of God,
as exercised toward us through Christ, and on the prescribed conditions. If, therefore, in the matter of our
justification, like the Wesleys before they obtained clearer
light, and the divines who were their early guides, we
change the office of the moral law, though we may still
regard it as in some way connected with the Gospel, and
call it by the general term of Christianity, of which it, in
truth, forms the preceptive part, and resort to it, not that
we may be convinced of the greatness of our sins, and of
our utter inability to commend ourselves to a holy God,
the requirements of whose law have never been relaxed,
but as the means of qualifying ourselves, by efforts of




68                      THE LIFE OF
obedience to it, for the reception of divine mercy, and
acquiring a fitness and worthiness for the exercise of grace
toward us, then we reject the perfection and suitableness
of the atonement of Christ; we refuse to commit our whole
case in the matter of our justification to that atonement,
according to the appointment of God, and as much seek
justification by works of the law as did the Jews themselves. Such was the case with the Wesleys, as stated by
themselves.  Theirs was not, indeed, a state of heartless
formality, and self-deluding Pharisaism, aiming only at
external obedience. It was just the reverse of this: they
were awakened to a sense of danger, and they aimed, nay,
struggled with intense efforts after universal holiness, inward and outward.  But it was not a state of salvation:
and if we find a middle state like this described in the
Scriptures-a state in transit from dead formality to living
faith and moral deliverance-the question with respect to
the truth of their representations, as to their former state
of experience, is settled.  Such a middle state we see
plainly depicted by the apostle Paul in the seventh chapter of the Epistle to the Romans.  There the mind of the
person described "consents to the law that it is good," but
finds in it only greater discoveries of his sinfulness and
danger; there the effort, too, is after universal holiness"to will is present," but the power is wanting; every
struggle binds the chain tighter; sighs and groans are extorted, till self-despair succeeds, and the true Deliverer is
seen and trusted in: "0 wretched man that I am! who
shall deliver me from the body of this death?" I thank
God through Jesus Christ my Lord.*  The deliverance,'All the time I was at Savannah I was thus beating the air. Being
ignorant of the righteousness of Christ, which, by a living faith in him,
bringeth salvation'to every one that believeth,' I sought to establish my
own righteousness, and so labored in the fire all my days. I was now
properly under the law; I knew that' the law of God was spiritual;''1 I
consented to it that it was good. Yea, I delighted in it after the inner maon,




REV. JOHN WESLEY.                        6 I
also, in the case described by St. Paul, is marked with the
same characters as that exhibited in the conversion of the
Wesleys: " There is now no condemnation to them  that are
in Christ Jesus, who walk not after the flesh, but after the
Spirit; for the law of the Spirit of life in Christ Jesus hath
made me free from the law of sin and death;"  " Therefore,
being justified by faith, we have peace with God, through
our Lord Jesus Christ." Every thing in the account of the
change wrought in the two brothers, and several of their
friends about the same time, answers, therefore, to the
New Testament. Nor was their experience, or the doctrine upon which it was founded, new, although in that
age of declining piety unhappily not common. The Moravian statement of justifying faith was that of all the
Churches of the Reformation; and through Peter Bohler
Mr. Wesley came first to understand the true doctrine of
that Church of which he was a clergyman. His mind was
never so fully imbued with the letter and spirit of that
Yet I was'carnal, sold under sin.' Every (lay was I constrained to cry
out,' What I do, I allow not; for what I would I do not, but what I hate,
that I do. To will is indeed present with me; but how to perfornl that
which is good, 1 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 nle into captivity to the law
of sin.'' 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. Sometines 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 trouble: I had
many sensible comforts, which are indeed no other than short anticipations of the life of faith. But 1 was still under the law, not under grace,
the state most who are called Christians are content to live and die in.
For I was only striving with, not freed from, sin; neither had I'the witness of the Spirit with my spirit.' And, indeed, could not; for' I sought it
not by faith, but, as it were, by the works of the law."  (Wesley's
Journal.)




70                   THE LIFE OF
Article in which she has so truly interpreted St. Paul as
when he learned from him, almost in the words of the
Article itself, that "we are justified by faith only;" and
that this is "a most wholesome doctrine."  For tL.e joyous
change of Mr. Wesley's feelings, upon his persuasion of
his personal interest in Christ through faith, those persons
who, like Dr. Southey, (Life of Wesley,) have bestowed
upon it several philosophic solutions, might have found a
better reason had they either consulted St. Paul, who says,
"We joy in God, by whom we have received the reconciliation," or their own Church, which has emphatically
declared that the doctrine of justification by faith is not
only very wholesome, but also "very full of comfort."
CHAPTER V.
FROM this time Mr. Wesley commenced that laborious
and glorious ministry, which directly or indirectly was
made the instrument of the salvation of a multitude, not
to be numbered till "the day which shall make all things
manifest." That which he had experienced he preached
to others, with the confidence of one who had "the witness in himself;" and with a fullness of sympathy for all
who wandered in paths of darkness and distress, which
could not but be inspired by the recollection of his own
former perplexities.
At this period the religious and moral state of the nation
was such as to give the most serious concern to the few
remaining faithful.  There is no need to draw a picture
darker than the truth, to add importance to the labors of
the two Wesleys, Mr. Whitefield, and their associates.
The view here taken has often been drawn by pens uncolnected with and hostile to Methodism,




IREV. JOHN WESLEY.                 71
The Reformation from Popery which so much promoted
the instruction of the populace in Scotland, did much less
for the people of England, a great majority of whose lower
classes, at the time of the rise of Methodism, were even
ignorant of the art of reading, in many places were semibarbarous in their manners, and had been rescued from
the superstitions of Popery, only to be left ignorant of
every thing beyond a few vague and general notions of
religion.  Great numbers were destitute even of these;
and there are still agricultural districts in the southern and
western counties, where the case is not, even at this moment, much improved. A clergyman has lately asserted
in print, that in many villages of Devonshire the only form
of prayer still taught to their children by the peasantry,
are the goodly verses handed down from their Popish ancestors,
"Matthew, Mark, Luke, and John,
Bless the bed that I lie on," etc.
The degree of ignorance on all Scriptural subjects, and
of dull, uninquiring irreligiousness which prevails in many
other parts, is well known to those who have turned their
attention to such inquiries, and would be incredible to those
who have not.*  A great impression was made in many
places by the zealous preachers who sprang forth at the
Reformation; and, in the large towns especially, they turned
many of the people "from  darkness to light."  But the
great body of the Popish parish priests went round with
the Reformation, without conviction, and performed the
new service, as they performed the old, in order to hold
fast their livings. As what was called Puritanism prevailed, more zealous preaching and more careful instruction were employed; and by such ministers as the two
* By far the greater number of the peasants in Hampshire and Berkshire,
lately tried under the special commissions for riots and stack-burning were
found unable to read.




72                   lTHE LIFE OF
thousand who were silenced by the act of uniformity, with
many equally excellent men who conformed to the re-established Church, a great body of religious and well-instructed
people were raised up; and, indeed, before the civil wars
commenced the nation might be said to be in a state of
hopeful moral improvement. These troubles, however,
arose before the effect produced upon a state of society
sunk very low in vice and ignorance could be widely extended; and the keen and ardent political feelings which
were then excited, and the demoralizing effects of civil
warfare, greatly injured the spirit of piety, by occupying
the attention of men, and rousing their passions by other,
and often unhallowed, subjects. The effect was as injurious upon the advocates of the old Church discipline as
upon those of the new, and probably worse; because it
did not meet in them, for the most part, with principles
so genuine and active to resist it. In many of the latter
Antinomianism and fanaticism became conspicuous; but in
the former a total irreligion, or a lifeless formality, produced a haughty dislike of the spiritualities of religion, or
a sneering contempt of them. The mischief was completed by the restoration of the Stuarts; for whatever
advantages were gained by that event in a civil sense, it
let in a flood of licentiousness and impiety, which swept
away almost every barrier that had been raised in the
public mind by the labors of former ages. Infidelity began
its ravages upon the principles of the higher and middle
classes; the mass of the people remained uneducated, and
were Christians but in name and by virtue of their baptism; while many of the great doctrines of the Reformation
were banished both from the universities and the pulpits.
Archbishop Leighton complains that his "Church was a
fair carcass without a spirit;" and Burnet observes, that
in his time "the clergy had less authority, and were tunder
more contempt, than those of any Church in Europe; for




REV. JOHN WESLEY.                7Q
they were much the most remiss in their labors, and the
least severe in their lives." Nor did the case much amend
up to the period of which we speak. Dr. Southey says,
that "from the Restoration to the accession of the House
of Hanover the English Church could boast of its brightest ornaments and ablest defenders, men who have never
been surpassed in erudition, in eloquence, or in strength
and subtilty of mind." This is true; but it is equally so,
that, with very few exceptions, these great powers were
not employed to teach, defend, and inculcate the doctrines
of that Church on personal religion as it is taught in her
Liturgy, her Articles, and her Homilies, but what often
was subversive of them; and the very authority, therefore,
which such writers acquired by their learned and able
works was in many respects mischievous. They stood between the people and the better divines of the earlier age of
the Church, and put them out of sight; and they set an example of preaching which, being generally followed, placed
the pulpit and the desk at perpetual variance, and reduced
an evangelical liturgy to a dead form, which was repeated
without thought, or so explained as to take away its meaning.  A great proportion of the clergy, whatever other
learning they might possess, were grossly ignorant of
theology, and contented themselves with reading short
unmeaning sermons, purchased or pilfered, and formed
upon the lifeless theological system of the day. A little
Calvinism remained in the Church, and a little evangelical
Arminianism; but the prevalent divinity was Pelagian, or
what very nearly approached it. Natural religion was
the great subject of study, when theology was studied at
all, and was made the test and standard of revealed truth.
The doctrine of the opus operatum of the Papists, as to
sacraments, was the faith of the divines of the older
school: and a refined system of ethics, unconnected with
Christian motives, and disjoined from the vital principles
7




74                  THE LIFE OF
of religion in the heart, was the favorite theory of the
modern. The body of the clergy neither knew nor cared
about systems of any kind. In a great number of instances they were negligent and immoral; often grossly so.
The populace of the large towns were ignorant and profligate; and the inhabitants of villages added to ignorance
and profligacy brutish and barbarous manners. A more
striking instance of the rapid deterioration of religious
light and influence in a country scarcely occurs, than in
our own, from the Restoration till the rise of Methodism.
It affected not only the Church, but the dissenting sects in
no ordinary degree. The Presbyterians had commenced
their course through Arianism down to Socinianism; and
those who held the doctrines of Calvin had, in too many
instances, by a course of hot-house planting, luxuriated
them into the fatal and disgusting errors of Antinomianism.
There were indeed many happy exceptions; but this was
the general state of religion and morals in the country,
when the Wesleys, Whitefield, and a few kindred spirits
came forth, ready to sacrifice ease, reputation, and even
life itself, to produce a reformation.
Before Mr. Wesley entered upon the career which afterward distinguished him, and having no preconceived plan
or course of conduct, but to seek good for himself, and to
do good to others, he visited the Moravian settlements in
Germany. On his journey he formed an acquaintance
with several pious ministers in Holland and Germany; and
at Marienbourn was greatly edified by the conversation of
Count Zinzendorf, and others of the brethren, of whose
views he did not, however, in all respects, even then approve. From thence he proceeded to Hernhuth, where he
staid a fortnight, conversing with the elders, and observing
the economy of that Church, part of which, with modifications, he afterward introduced among his own societies.
The sermons of Christian David especially interested him;




REV. JOHN WESLEY.                 75
and of one of them, on "the ground of our faith," he
gives the substance; which we may insert, both as excellent in itself, and as it so well agrees with what Mr. Wesley afterward uniformly taught:
" The word of reconciliation which the apostles preached,
as the foundation of all they taught, was, that'we are
reconciled to God, not by our own works, nor by our own
righteousness, but wholly and solely by the blood of
Christ.'
"But you will say, Must I not grieve and mourn for my
sins? Must I not humble myself before my 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.
"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 to God. You grieve for your sins. You are
deeply humble. 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 your 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 grieved,
* " This is not guarded. These things do not merit our justification, but
they are absolutely necessary in order to it. God never pardons the imn.
penitent." (Wesley's Journal.)




76                  THE LIFE OF
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 ownnot your righteousness, nothing of your own; nothing tha
is wrought in you by the Holy Ghost; but it is something
without you; namely, the righteousness and blood of
Christ.
"For this is the word,'To him that believeth on God
that justifieth the ungodly, his faith is counted for righteousness.' See ye not, that the foundation is nothing in
us? There is no connection between God and the ungodly.
There is no tie to unite them. They are altogether separate from each other. They have nothing in common.
There is nothing less or more in the ungodly, to join them
to God. Works, righteousness, contrition?  No. Ungodliness only. This, then, do, if you will lay a right foundation: go straight to Christ with all your ungodliness.
Tell him, 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 can not comprehend. It is foolishness
to 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
them, and by his blood to give them access to the Father.




REV. JOHN WESLEY.               77
"This is the 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. Labor 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." (Journal.)
"I would gladly," says Mr. Wesley, "have spent my
life here; but my Master calling me to labor in another
part of his vineyard, I was constrained to take my leave
of this happy place. O when shall this Christianity cover
the earth, as the'waters cover the sea!' "  He adds in
another place, "I was exceedingly comforted and strengthened by the conversation of this lovely people; and returned to England more fully determined to spend my life
in testifying the Gospel of the grace of God." (Journal.)
He arrived in London in September, 1738. His future
course of life does not appear to have been shaped out in
his mind; no indication of this appears in any of his letters, or other communication: so little ground is there for
the insinuation, which has been so often made, that he
early formed the scheme of making himself the head of
a sect. This, even those inconsistencies, considering him
as a Churchman, into which circumstances afterward impelled him, sufficiently refute. That he was averse to
settle as a parish minister is certain; and the man who
regarded "the world as his narish" must have had large




78                  TIHE LIFE OF
views of usefulness. That he kept in mind the opinion
of the bishop who ordained him, that he was at liberty
to decline settling as a parish priest, provided he thought
that he could serve the Church better in any other way,
is very probable; and if he had any fixed purpose at all,
at this time, beyond what circumstances daily opened to
him, and from which we might infer the path of duty, it
was to attempt to revive the spirit of religion in the Church
to which he belonged and which he loved, by preaching
"the Gospel of the grace of God" in as many of her
pulpits as he should be permitted to occupy. This was
the course he pursued. Wherever he was invited, he
preached the obsolete doctrine of salvation by grace
through faith.  In London great crowds followed him;
the clergy generally excepted to his statement of the
doctrine; the genteeler part of his audiences, whether
they attended to the sermon or not, were offended at the
bustle of crowded congregations; and soon almost all the
churches of the metropolis, one after another, were shut
against him. He had, however, largely labored in various
parts of the metropolis in churches, rooms, houses, and
prisons; and the effects produced were powerful and lasting. Soon after we find him in Oxford, employed in
writing to his friends abroad, communicating the good
news of a great awakening both in London and in that
city. To Dr. Koker, of Rotterdam, he writes, October 13,
1738: "His blessed Spirit has wrought so powerfully both
in London and Oxford, that there is a general awakening,
and multitudes are crying out, What must we do to be
saved? So that, till our gracious Master sendeth more
laborers into his harvest, all my time is much too little
for them."  And to the Church at Hernhuth, he writes
under the same date: "We are endeavoring 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 out




REV. JOHN WESLEY.                      79
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
wve 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 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."
In December he met Mr. Whitefield, who had returned
to London from  America, "and  they again took sweet
counsel together."  In the spring of the next year, he
followed Mr. Whitefield to Boston, where he had preached
with great success in the open  air.  Mr. Wesley first
expounded  to a little society,*' accustomed  to meet in
Nicholas-street; and the next day he overcame his scruples,
The "societies" which Mr. Wesley mentions in his journals as
visited by him, for the purpose of expounding the Scriptures, in London
and Bristol, were the remains of those which Dr. Woodward describes,
in an account first published about the year 1698 or 1699. They began,
about the year 1667, among a few young men in London, who, under Dr.
Horneck's preaching, and the morning lectures in Cornhill, were brought,
says Dr. Woodward, "to a very affecting sense of their sins, and began
to apply themselves in a very serious way to religious thoughts and purposes." They were advised by their ministers to meet together weekly
for "good discourse;" and rules were drawn up "for the better regulation of these meetings." They contributed weekly for the use of the
poor, and stewards were appointed to take care of and to disburse their
charities. In the latter part of the reign of James II, they met with
discouragement; but on the accession of William and Mary they acquired
new vigor. When Dr. Woodward wrote his account, there were about
forty of these societies in activity, within the bills of mortality, a few in




80                        BtHE LIFE' OF
and preached abroad, on an eminence near the city, to
more than two thousand persons. On this practice he
observes, that though till lately he had been so tenacious
of every point relating to decency and order, that he
should have thought the saving of souls almost a sin if
it had not been done in a church, yet, "I have since seen
abundant reason to adore the wise providence of God
herein, making a way for myriads of people, who never
troubled any church or were likely so to do, to hear that
word which they soon found to be the power of God to
salvation."
The manner in which he filled up his time may be seen
from the following account of his weekly labors at this
period, at or near Bristol. "My ordinary employment in
public was now as follows: Every morning I read prayers
and preached at Newgate. Every evening I expounded a
portion of Scripture, at one or more of the societies. On
Monday in the afternoon I preached abroad near Bristol.
the country, and nine in Ireland. Out of these societies about twenty associations arose, in London, for the prosecution and suppression of vice;
and both these, and the private societies for religious edification, had for
a time much encouragement from several bishops, and from the queen
herself. By their rules they were obliged, at their weekly meetings, to
discourse only on such subjects as tended to practical holiness, and to
avoid all controversy; and beside relieving the poor, they were to promote schools, and the catechising of " young and ignorant persons in their
respective families." These societies certainly opened a favorable pros.
pect for the revival of religion in the Church of England; but, whether
they were cramped by clerical jealousy lest laymen should become too
active in spiritual concerns; or that fiom their being bound by their
orders to prosecute vice by calling in the aid of the magistrate, their
moral influence among the populace was counteracted; they appear
to have declined from about 1710; and although several societies still
remained in London, Bristol, and a few other places, at the time when
Mr. Wesley commenced his labors, they were not in a state of growth
and activity. They had, however, been the means of keeping the spark
of piety from entire extinction. The sixth edition of Dr.'Woodward's
account of these societies was published in 1744; but from that time we
hear no more of them; they either gradually died away, or were absorbed in the Methodist societies. This at least was the case with several
of them in London and Bristol; and with that of St, Ives, in Cornwall.




REV. JOHN WESLEY.               81
On Tuesday at Bath and Two Mile Hill, alternately. On
Wednesday at Baptist Mills. Every other Thursday, near
Pensford. Every other Friday, in another part of Kingswood. On Saturday in the afternoon, and Sunday morning, in the Bowling Green. On Sunday at eleven near
Hannam Mount, at two at Clifton, at five at Rose
Green. And hitherto, as my day is, so is my strength."
(Journal.)
During Mr. Wesley's visit to Germany, his brother
Charles was zealously employed in preaching the same
doctrines, and with equal zeal, in the churches in London;
and in holding meetings for prayer and expounding the
Scriptures. At this time he also visited Oxford, and was
made useful to several of his old college friends. When
his brother returned from Hernhuth, he met him with
great joy in London, and they "compared their experience
in the things of God."  The doctrine of predestination,
on which so many disputes have arisen in the Church, and
which was soon to be warmly debated among the first
Methodists, was soon after started at a meeting for exposition. Mr. Charles contented himself with simply protesting against it. He now first began to preach extempore.
In a conference which the brothers had with the bishop
of London, they cleared up some complaints as to their
doctrine which he had received against them, and were
upon the whole treated by him  with liberality.  He
strongly disapproved, however, of their practice of rebaptizing persons who had been baptized by Dissenters,
in which they exhibited the firm hold which their High
Church feelings still retained upon their minds. His
lordship showed himself, in this respect, not only more
liberal, but better versed in ecclesiastical law and usage.
The bishop at this, and at other interviews, guarded them
strongly against Antinomianism, of which, however, they
were in no danger. He was probably alarmed, as many




82                   THE LIFE OF
had been, at the stress they laid on faith, not knowing the
necessary connection of the faith they preached with universal holiness. Mr. Whitefield was at this time at Oxford, and pressed Charles earnestly to accept a college
living; which, as Dr. Whitehead justly observes, "gives
pretty clear evidence that no plan of itinerant preaching
was yet fixed on, nor indeed 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. Charles
Wesley, whom he loved as a brother, and whose labors he
highly esteemed." (Whitehead's Life.)
About this time some disputes took place, in the Fetterlane Society, as to lay-preaching, and Mr. Charles Wesley,
in the absence of his brother, declared warmly against
it. He had, also, while Mr. John Wesley was still at
Bristol, a painful interview at Lambeth, with the archbishop of Canterbury.  His grace took no exceptions to
his doctrine, but condemned the irregularity of his proceedings, and even hinted at proceeding to excommunication.  This threw him into great perplexity of mind, till
Mr. Whitefield, with characteristic boldness, urged him to
preach "in the fields the next Sunday: by which step he
would break down the bridge, render his retreat difficult
or impossible, and be forced to fight his way forward."
This advice he followed. "June 24th, I prayed," says
he, "and went forth in the name of Jesus Christ. I found
near a thousand helpless sinners waiting for the word in
Moorfields. I invited them in my Master's words, as well
as name: Come unto me, -all ye that labor and are heavyladen, 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, etc., for the
day, put new life into me; and so did the sacrament. My
load was gone, and all my doubts and scruples.  God
shone on my path, and I knew this was his will concerning




REV. JOHN WESLEY.               83
me. I 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!"
At Oxford, also, he had to sustain the severity of the
dean on the subject of field-preaching; but he seized the
opportunity of bearing his testimony to the doctrine of
justification by faith, by preaching with great boldness
before the university. On his return to London, he resumed field-preaching in Moorfields, and on Kennington
Common. At one time it was computed that as many as
ten thousand persons were collected, and great numbers
were roused to a serious inquiry after religion. His word
was occasionally attended with an overwhelming influence.
That great public attention should be excited by these
extraordinary and novel proceedings, and that the dignitaries of the Church, and the advocates of stillness and
order, should take the alarm at them, as "doubting whereunto this thing might grow," were inevitable consequences.
A doctrine so obsolete, that on its revival it was regarded
as new and dangerous, was now publicly proclaimed as
the doctrine of the apostles and reformers; the consciousness of forgiveness of sins was professed by many, and
enforced as the possible attainment of all; several clergymen of talents and learning, which would have given
influence to any cause, endued with mighty zeal, and with
a restless activity, instead of settling in parishes, were
preaching in various churches and private rooms, and to
vast multitudes in the open air, alternately in the metropolis,. and at Bristol, Oxford, and the interjacent places.
They alarmed the careless by bringing before them  the
solemnities of the last judgment; they explained the spirituality of that law, upon which the self-righteous trusted
for salvation, and convinced them that the justification of




84                    THE LIFE O0
mall was by the grace of God alone through faith; and
they roused the dozing adherents of mere forms, by teaching that true religion implies a change of the whole heart
wrought by the Holy Ghost. With equal zeal and earnestness, they checked the pruriency of the Calvinistic
system, as held by many Dissenters, by insisting that the
law which can not justify, was still the rule of life, and
the standard of holiness to all true believers; and taught
that mere doctrinal views of evangelical truth, however
correct, were quite as vain and unprofitable as Pharisaism
and formality when made a substitute for vital faith, spirituality, and practical holiness. All this zeal was supported
and made more noticeable, by the moral elevation of their
character.  Their conduct was scrupulously hallowed;
their spirit, gentle, tender, and sympathizing; their courage,
bold and undaunted; their patience, proof against all reproach, hardships, persecutions; their charities to the poor
abounded to the full extent of all their resources; their
labors were wholly gratuitous; and their wonderful activity,
and endurance of the fatigues of rapid traveling, seemed
to destroy the distance of place, and to give them a sort
of ubiquity in the vast circuit which they had then adopted
as the field of their labors. For all these reasons, they
"were men to be wondered at," even in this the infancy
of their career; and as their ardor was increased by the
effects which followed, the conversion of great numbers
to God, of which the most satisfactory evidence was afforded, it disappointed those who anticipated that their
zeal would soon cool, and that, "shorn of their strength"
by opposition, reproach, and exhausting labors, they would
become "like other men."
An infidel or semi-Christian philosophy has its theories
at hand to account for the appearance and conduct of such
extraordinary men.  If their own supposed "artifices,"
and the "temptation to place themselves at the head of a




REV. JOHN WESLEY,                85
sect," will not solve the case, it then resorts "to the circumstances of the age," or to "that restless activity and
ambition" which finds in them "a promising sphere of
action, and is attracted onward by its first successes."
Even many serious Churchmen of later times, who contend that the great men of the Reformation were raised up
by divine Providence in mercy to the world, are kept by
sectarian prejudices from acknowledging a similar providential leading in the case of the Wesleys, Whitefield, and
Howell Harris, because the whole of the good effected has
not rested within their-own pale, and all the sheep collected
out of the wilderness have not been gathered into their
own fold. The sober Christian will, however, resort to
the first principles of his own religion in order to form his
judgment. He will acknowledge that the Lord of the
harvest has the prerogative of "sending forth his laborers;" that men who change the religious aspect of whole
nations can not be the offspring of chance, or the creation
of circumstances; that, whatever there may be of personal
fitness in them for the work, as in the eminent natural and
acquired talents of St. Paul, and whatever there may be
in circumstances to favor their usefulness, these things do
not shut out the special agency of God, but make it the
more manifest; since the first more strikingly marks his
agency in preparing his own servants, and training his
soldiers; and the second, his wisdom in choosing the times
of their appearance, and the scenes of their labors, and
thus setting before them " an open door, and effectual."
Nor can it be allowed, if we abide by the doctrine of the
Scriptures, that a real spiritual good could have been so
extensively and uniformly effected, and "multitudes turned
to the Lord," unless God had been with the instruments,
seconding their labors, and "giving his own testimony to
the word of his grace." The hand of God is equally conspicuous in connecting the leading events of their earlier




86                      THE LIFE OF
history with  their future  usefulness.  They  were men
"separated to the Gospel of God;" and every devout and
grateful Christian will not cease to recognize in their appearance, labors, and successes, the mercy of God to a
land where "truth had fallen in the streets," and the
people were sitting in darkness, and in the shadow of
death.
CHAPTER VI.
WE left Mr. Wesley at Bristol, in the summer of- 1739,
to which scene of labor, after a visit to London, he again
returned.  Kingswood was mentioned in the account given
by Mr. Wesley, in the preceding chapter, of his labors;
and in this district, inhabited by colliers, and, from its
rudeness, a terror to the neighborhood, the preaching of
the two brothers and of Mr. Whitefield was eminently successful. The colliers were even proverbial for wickedness;
but many of them became truly exemplary for their piety.
These had been exhorted, it seems, to go to Bristol to receive the sacrament; but their numbers were so considerable that the Bristol clergy,* averse to the additional
labor imposed upon them, repelled them from the communion, on the plea that they did not belong to their parishes.
The effect of the leaven which had been thus placed in
this mass of barbarism was made conspicuous in the following year, in the case of a riot, of which Mr. Charles
Wesley gives the following account.  Being informed that
* Several of the Bristol clergy were at that time of a persecuting character. They induced a Captain Williams, the master of a vessel trading
to Georgia, to make an affidavit of some statements to the disadvantage
of Mr. Wesley in the affair of Mrs. Williamson; but they took care that
he should set sail before they published it. This led to the publication
of Mr. Wesley's first journal, as he states in the preface. In that jou nal
he gave his own account of the matter, and they were silenced.




REV. JOHN WESLEY.               87
the colliers had risen, on account of the dearness of corn,
and were marching for Bristol, he rode out to meet them,
and talk with them. Many seemed disposed to return with
him to the school which had been built for their children;
but the most desperate rushed violently upon them, beating
them, and driving them away from their pacific adviser.
He adds, "I rode up to a ruffian, who was striking one of
our colliers, and prayed him rather to strike me. He
answered,'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 assault, and the violent colliers forced the quiet
ones into the town. I seized one of the tallest, and earnestly besought him to follow me. Yes, he said, that he
would, all the world over. I pressed about six into the
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 had returned 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 afterward 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 violence.
One man the rioters dragged out of his sick bed, and threw
him into the fish pond. Near twenty of Mr. Willis' men
they had prevailed on, by threatening to fill up their pits,




88                  THE LIFE OF
and bury them alive, if they did not come up and bear
them company... It was a happy circumstance that they
forced so many of the Methodist colliers to go with them;
as these, by their advice and example, restrained the
savage fury of the others. This undoubtedly was the true
cause why they all returned home without making any
disturbance."
To a gentleman who requested some account of what
had been done in Kingswood, Mr. John Wesley wrote the
following statement:
"Few persons have lived long in the west of England
who have not heard of the colliers of Kingswood, a people
famous, from the beginning hitherto, for neither fearing
God nor regarding man; so ignorant of the things of God,
that they seemed but one remove from beasts that perish,
and therefore utterly without the desire of instruction, as
well as without the means of it.
" Many last winter used tauntingly to say of Mr. Whitefield,' If he will convert heathens, why does he not go to
the colliers of Kingswood?' In the spring he did so. And
as there were thousands who resorted to no place of public
worship, he went after them into their own'wilderness, to
seek and save that which was lost.' When he was called
away, others went into'the highways and hedges, to compel them to come in.' And, by the grace of God, their
labor was not in vain. The scene is already changed.
Kingswood does not now, as a year ago, resound with
cursing and blasphemy. It is no more filled with drunkenness and uncleanness, and the idle diversions that naturally lead thereto. It is no longer full of wars and fightings, of clamor and bitterness, of wrath and envyings.
Peace and love are there. Great numbers of the people
are mild, gentle, and easy to be entreated. They'do not
cry, neither strive;' and hardly is'their voice heard in the
streets,' or indeed in their own wood, unless when they




REV. JOHN WESLEY.               89
are at their usual evening diversion, singing praise to God
their Savior."
At this time Mr. Wesley visited Bath, where the celebrated Beau Nash, then Lord of the ascendant in that city,
attempted to confront the field preacher.
"There was great expectation at Bath of what a noted
man was to do to me there: and I was much entreated' not to preach, because no one knew what might happen.'
By this report I also gained a much larger audience, among
whom were many of the rich and great. I told them
plainly, the Scripture had concluded them  all under sin,
high and low, rich and poor, one with another. Many of
them seemed to be not a little surprised, and were sinking
apace into seriousness, when their champion appeared, and,
coming close to me, asked by what authority I did these
things.  I replied, By the authority of Jesus Christ, conveyed to me by the [now] archbishop of Canterbury, when
he laid his hands upon me, and said,' Take thou authority
to preach the Gospel.' He said,'This is contrary to act
of Parliament.  This is a conventicle.' I answered,'Sir,
the conventicles mentioned in that act-as the preamble
shows-are seditious meetings. But this is not such. Here
is no shadow of sedition.  Therefore, it is not contrary to
that act.' He replied,'I say it is. And, beside, your
preaching frightens people out of their wits.''Sir, did
you ever hear me preach?''No.''How then can you
judge of what you never heard?''Sir, by common report.
Common report is enough.''Give me leave, sir, to ask,
Is not your name Nash?''My name is Nash.''Sir, I
dare not judge of you by common report. I think it is
not enough to judge by.' Here he paused awhile, and
having recovered himself, asked,'I desire to know what
this people come here for?' On which one replied,'Sir,
leave him to me. Let an old woman answer him.''You,
Mr. Nash, take care of your body. We take care of our
8




90                   THE. LIFE OF
souls, and for the good of our souls we come here.' He
replied not a word, but walked away.
"As I returned, the street was full of people, hurrying
to and fro, and speaking great words. But when any of
them asked,'Which is lie?' and I replied,'I am he,' they
were immediately silent. Several ladies following me into
Mr. Merchant's house, the servant told me there were
some wanted to speak with me. I went to them, and said,'I believe, ladies, the maid mistook; you only wanted to
look at me.' I added,' I do not expect that the rich and
great should want either to speak with me, or to hear me,
for I speak the plain truth; a thing you hear little of, and
do not desire to hear.' A few more words passed between
us, and I retired." (Journal.)
After visiting London, and preaching to vast multitudes
in Moorfields, on Kennington Common, and other places,.
some of whom were strangely affected, and many effectually awakened to a sense of sin, in October Mr. Wesley
had a pressing invitation to visit Wales, where, although
the churches were shut against him, he preached in private
houses, and in the open air, often during sharp frosts, and
was gladly received by the 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 inhabitants are indeed 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 learned by rote, and they know
no more-nine in ten of those with whom I conversedeither of Gospel salvation, or of that faith whereby alone
we are saved, than Chicali, or Tomo Chachi. Now, what




REV. JOHN WESLEY.               91
spirit is he of who had rather these poor creatures should
perish for lack of knowledge than that they should b-e
saved, even by the exhortations of Howell Harris or an
itinerant preacher? The word did not fall to the ground.
Many repented, and believed the Gospel. And some joined
together to strengthen each other's hands in God, and to
provoke one another to love and to good works."  (Journal.)
About this time he stated his doctrinal views in perhaps
as clear a manner, though in a summary form, as at any
period subsequently:
"A  serious clergyman desired to know in what points
we differed from the Church of England. I answered,
To the best of my knowledge, in none; the doctrines we
preach are the doctrines of the Church of England, indeed the fundamental doctrines of the Church clearly laid
down, both 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 justification to be wholly distinct from sanctification, and necessarily antecedent to it.
"Second. 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.




THE LIFE OF
"Third. 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 works.
"Fourth. 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-that is, the using the
means of grace, and helping our neighbor.
"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 wickedness 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 wickedness
to inward goodness; an entire change of our inmost, nature
from the image of the devil, wherein we are born, 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, irreconcilable 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." (Journal.)
Disputes having arisen between the Methodists and Moravia.ns, who still formed one society at Fetter-lane, Mi.




REV. JOHN WESLEY.                93
Wesley returned to London.  Over this society he professed to have no authority, and, as it appeared, had but
little influence. Various new doctrines of a mystical kind,
which he thought dangerous, had been introduced by
several of the teachers; and it seems he foresaw a separation from them to be inevitable, for he had taken a place
near Moorfields, which had been used as a foundery for
casting cannon; and on this visit he preached in it to very
numerous congregations. He was on this and other visits
to London unsuccessful in settling the disputes which had
arisen in the society; and in June, 1740, he again came to
London, and spent upward of a month among them, occupied at intervals in the same attempt.  His efforts being
fruitless, he read to them the following paper:
"About nine months ago, certain of you began to speak
contrary to the doctrine we had till then received. The sum
of what you asserted is this: 1. That there is no such
thing as weak faith: that there is no justifying faith, where
there is ever any doubt or fear; or where there is not, in
the full sense, a new, a clean heart.  2. That a man ought
not to use those ordinances of God, which our Church
terms means of grace, before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart.
3. You have often affirmed, that to search the Scriptures,
to pray, or to communicate, before we have this faith, is to
seek salvation by works; and till these works are laid aside,
no man can receive faith.
-"I believe these assertions to be flatly contrary to the
word of God. I have warned you hereof again and again,
and besought you to turn 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... I then," adds Mr. Wesley, " without saying




94                  THE LIFE OF
any thing more, withdrew, as did eighteen or nineteen of
the society."
Those who continued to adhere to him then met at the
foundery, the whole number amounting to about seventytwo. The Moravian teacher Molther appears to have been
the chief author of the novel opinions objected to by Mr.
Wesley, whom, however, Peter Bohler thought Mr. Wesley misunderstood; which was not likely, as Mr. Charles
Wesley mentions the same thing in his journal. Toward
the Moravian Church at large, Mr. Wesley continued to
feel an unabated affection; but as he was never a member
of that Church, and maintained only a kind of co-fraternity
with those of them who were in London, when these became infected with novel opinions, his departure from them,
with such as were of the same mind as himself, and
were also members of the Church of England, was a step
of prudence and of peace. From a conversation which he
had with Count Zinzendorf a short time afterward, and
which he has published, it would seem that a refined species of Antinomianism had crept in among the Moravians; and that the Count was at that time by no means a
teacher of the class of Peter Bohler. But, to affirm with
Zinzendorf, that there is nothing but imputed righteousness, and to reject inherent righteousness-to insist upon
all our perfection being in Christ, and to deny the Christian perfection or maturity which believers derive from
him-was not in accordance with the Moravian Church,
appears from the following extract from the authorized
exposition of their doctrines by Spangenberg, which, as
the perversions of these "wrong-headed men" have been
mentioned, it would be unjust to the body of Moravians to
withhold:
"Although this faith, which is so peculiar to all the
children of God, that whoever has it not is no child of
God, does no outward wonders and signs, raises none from




REV. JOHN WESLE.                 95
the dead, removes no mountains, yet it does and performs
other things, which are of much greater importance.
What are those things? Answer: We through faith attain
to the enjoyment of that which Christ hath by his sacrifice
purchased for us. We are, (1.) Through faith in Jesus
Christ, made free from the dominion of sin. Paul says,'Sin shall not have dominion over you, for ye are not
under the law, but under grace,' Rom. vi, 14.
"All those who believe in Jesus Christ are freed from
the curse and condemnation of the law; they obtain forgiveness of sins, become the adopted childreinof God, and
are sealed with the Holy Ghost. These are they, then,
who are made free from the dominion of sin, because they
are under grace. Now, when they are thus exhorted,'Let
not sin reign in your mortal body, that ye should obey it
in the lusts thereof; neither yield ye your members as instruments of unrighteousness unto sin,' etc., Rom. vi, 12,
13, they can not say, O that is impossible for us; we are
but sinful men; the flesh is weak, and the like; for they
have Jesus Christ, who saveth his people from their sins;
they have a Father in heaven, who heareth their prayer
and supplication. The Holy Ghost dwells in their hearts,
and strengthens them in all that is good. If they, therefore, do but rightly make use of the grace wherein through
faith they stand, then sin can have no dominion over them.
This is exactly what John says, 1st Epist. iii, 9,'Whosoever is born of God, doth not commit sin'-he doth not
let sin reign, or have the dominion in his mortal body, that
he should obey it in the lusts thereof —' for his seed remaineth in him; and he can not sin, because he is born of
God.' That is, his heart will comply with no such thing;
for he loves our Savior, being a child of God, and a partaker of the Holy Ghost."  (Exposition, pp. 215, 216.)
Not only Antinomian errors, but mystic notions of
ceasing from ordinances and waiting for faith in stillness,




96                  THE LIFE OF
greatly prevailed also among the Moravians in London at
this time, and were afterward carried by them into many
of the country Methodist societies in Yorkshire, Derbyshire, and other places.  Of the effect at Nottingham, Mr.
Wesley gives a curious account in his journal for June,
1743:
"In the afternoon we went on to Nottingham, where
Mr. Howe received us gladly. At eight the society met,
as usual. I could not but observe, 1. That the room was
not half full, which used, till very lately, to be crowded
within and without. 2. That not one person who came
in used any prayer at all; but every one immediately sat
down, and began either talking to his neighbor or looking
about to see who was there. 3. That when I began to
pray, there appeared a general surprise, no one suffering
to kneel down, and those who stood, choosing the most
easy, indolent posture which they conveniently could. I
afterward looked for one of our hymn-books upon the
desk-for I knew Mr. Howe had brought one from London-but both that and the Bible were vanished away.
And in the room lay the Moravian Hymns and the Coant's
Sermons." (Journal.)
That incautious book, Luther on the Galatians, appears
to have been the source of the Antinomianism of the Moravians; and their quietism they learned from Madame
Guion, and other French mystic writers.
The Methodist society, as that name distinguishes the
people who to this day acknowledge Mr. Wesley as their
founder under God, was, properly speaking, as a society
specially under his pastoral charge, collected in this year,
(1740,) at the chapel in Moorfields, where he regularly
preached, and where, by the blessing of God upon his and
Mr. Charles Wesley's labors, the society rapidly increased.
For this, and for the societies in Bristol, Kingswood, and
other part, he, in 1743, drew up a set of rules, which




REV. JOHN WESLEY,               97
continue in force to the present time, and the observance
of which was then, and continues to be, the condition of
membership. They are so well known as to render it
unnecessary to quote them. It may only be observed,
that they enjoin no peculiar opinions, and relate entirely
to moral conduct, to charitable offices, and to the observance of the ordinances of God. Churchmen or Dissenters,
walking by these rules, might become and remain members of these societies, provided they held their doctrinal
views and disciplinary prepossessions in peace and charity.
The sole object of the union was to assist the members to
"make their calling and election sure," by cultivating the
religion of the heart, and a holy conformity to the laws
of Christ. These rules bear the signature of John and
Charles Wesley.
Mr. Wesley's mother about this time began to attend
his ministry.  She had been somewhat prejudiced against
her sons by reports of their "errors" and "extravagances;" but was convinced, upon hearing them, that they
spoke "according to the oracles of God."  There is an
interesting entry in Mr. Wesley's Journal respecting this
venerable woman:
"September 3. 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,' I 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
erven for thee, the words struck through my heart, and I
knew God for Christ's sake had forgiven me all my sins.'
"I asked whether her father-Dr. Annesley-had not
the same faith; and whether she had not heard him
9




98                   TH ITIFE OF
preach it to ethers. She answered,'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." (Journal.)
The extraordinary manner in which some persons were
frequently affected under Mr. Wesley's preaching, as well
as that of his coadjutors, now created much discussion,
and to many gave great offense. Some were seized with
trembling; others sunk down and uttered loud and piercing
cries; others fell into a kind of agony. In some instances
while prayer was offered for them, they rose up with a
sudden change of feeling, testifying that they had "redemption through the blood of Christ, even the forgiveness
of sins, according to the riches of his grace." Mr. Samuel
Wesley, who denied the knowledge of the forgiveness of
sins, treated these things, in a correspondence with his
brother, alternately with sarcasm and serious severity, and
particularly attacked the doctrine of assurance.  In this
controversy, Mr. John Wesley attaches no weight whatever to these outward agitations; but contends that he is
bound to believe the profession made by many, who had
been so affected, of an inward change, because that had
been confirmed by their subsequent conduct and spirit.
On the subject of assurance the disputants put forth their
logical acuteness; but the result appears to have been
upon the whole instructive to the elder brother, whose
letters soften considerably toward the close of the dispute.
Mr. Samuel Wesley died in the following November. The
circumstances to which he objected, although he knew
them only by report, and was too far removed from the
scene to be an accurate judge, have since that time fur



REV. JOHN WESLEY.                99
nished ample subject for serious or satirical animadversion
to many writers, and to none more than to Dr. Southey.
(Life of Wesley.)  A  few general remarks upon this
point may not, therefore, be here out of place. By this
writer it is affirmed, that great importance was attached
by Mr. Wesley to those emotions, and bodily affections,
which occasionally occurred; and that the most visionary
persons, and those whose pretended ecstasies, dreams,
etc., were, at least in the early part of his ministry, the objects of his special respect, as eminently holy and favored.
This is so far from  the fact, that it is difficult to meet
with a divine whose views of religion are more practical
and definite. He did not deny that occasionally "God,"
even now, "'speaketh in a dream, in a vision of the night,"
and that he may thus "open the ears of men to instruction, and command them to depart from iniquity;" he
believed that, in point of fact, many indisputable cases
of this kind have occurred in modern times; and in this
belief he agreed with many of the wisest and the best of
men. He has recorded some cases of what may be called
ecstasy, generally without an opinion of his own, leaving
every one to form his own judgment from the recorded
fact. He unquestionably believed in special effusions of
the influence of the Holy Spirit upon congregations and
individuals, producing powerful emotions of mind, expressed in some instances by bodily affections; and he
has furnished some facts on which Dr. Southey has exer?
cised his philosophy with a success, probably, more satisfactory to himself than convincing to his readers.  But
that any thing extraordinary, either of bodily or mental
affection, was with Mr. Wesley, at any time of his life, of
itself, deemed so important as to be regarded as a mark
of superior piety, is a most unfounded assumption. Those
of his sermons which contain the doctrines which lie
deemed essential, his Notes on the New Testament, and




100                  THE LIFE OF
the rules by which every member of his societies was
required to be governed, are sufficiently in refutation of
this notion. In them no reference is made to any thing
visionary as a part, however small, of true religion; unless,
indeed, all spiritual religion, changing the heart, and sanctifying the affections, be thought visionary. The rule of
admission into his societies was "a desire to fly fiom the
wrath to come;" but then the sincerity of this was to be
evidenced by corresponding "fruits" in the conduct; and
on this condition only, farther explained by detailed regulations, all of them simple and practical, were the members to remain in connection with him. These rules are
the standing evidence, that, from the first formation of the
Methodist societies, neither a speculative nor a visionary
scheme of religion was the basis of their union. Had
Mr. Wesley placed religion, in the least, in those circumstances, he would have set up a very different standard
of doctrine in his sermons; and the rules of his societies
would have borne an equivocal and mystic character.
That cases of real enthusiasm occurred at this and subsequent periods is indeed allowed. There are always
nervous, dreamy, and excitable people to be found; and
the emotion which was produced among those who were
really so "pricked in the heart" as to cry with a sincerity
equal to that which was felt by those of old, "What shall
we do to be saved?" would often be communicated to
such persons by natural sympathy. No one could be
blamed for this; unless he had encouraged the excitement
for its own sake, or taught the people to regard it as a
sign of grace, which most assuredly Mr. Wesley never
did. Nor is it correct to represent these effects, genuine
and factitious together, as peculiar to Methodism. A
great impression was made by the preaching of the Wesleys and Mr. Whitefield in almost all places where they
went. Thousands in the course of a few years, and of




REV. JOHN WVESLEY,             101
those, too, who had lived in the greatest unconcern as to
spiritual things, and were most ignorant and depraved in
their habits, were recovered from their vices, and the moi al
appearance of whole neighborhoods was changed. Yet
the effects were not without precedent even in those circumstances in which they have been thought most singular
and exceptionable. Great and rapid results of this kind
were produced in the first ages of Christianity, but not
without "outcries," and strong corporeal as well as mental
emotions, nay, and extravagances, too. By perversion,
even condemnable heresies arose, and a rank and real
enthusiasm; but will any man from this argue against
Christianity itself, or asperse the labors and characters of
those holy men who planted its genuine root in Asia,
Africa, and Europe? Will he say, that as, through the
corrupt nature of men, evil often accompanies good, one
is to be confounded with the other, and that those great
evangelists were the authors of the evil because they were
the instruments of the benefit?  Even in the decline of
true piety in the Church of Christ, there were not wanting holy and zealous ministers to carry the tidings of salvation to the barbarous ancestors of European nations;
and strong and effectual impressions were made by their
faithful and powerful preaching upon the savage multitudes who surrounded them, accompanied with many
effects similar to those which attended the preaching of
the Wesleys and Whitefield; but all who went on these
sacred missions were not enthusiasts; nor were all the
conversions effected by them a mere exchange of superstitions.  Such objectors might have known that like
effects often accompanied the preaching of eminent men
at the Reformation, and that many of the Puritan and
Non-Conformist ministers had similar successes in large
districts in our own country. They might have known
that, in Scotland, and also among the grave Presbyterians




102                  THE LIFE OF
of New England, previous to the rise of Methodism, such
impressions had not unfrequently been produced by the
ministry of faithful men, attended by very similar circumstances; and they might have been informed that, though
on a smaller scale, the same results have followed the
ministry of modern missionaries of different religious societies in various parts of the world. It may be laid
down as a principle established by fact, that, whenever
a zealous and faithful ministry is raised up, after a long
spiritual death, the early effects of that ministry are not
only powerful, but often attended with extraordinary circumstances; nor are such extraordinary circumstances
necessarily extravagances because they are not common.
If there be'an explicit truth in Scripture, it is, that the
success of the ministry of the Gospel, and the conversion
of men, is the consequence of Divine influence; and if
there be a well-ascertained fact in ecclesiastical story, it
is, that no great and indisputable results of this kind have
been produced but by men who have acknowledged this
truth, and have gone forth in humble dependence upon
that promised co-operation contained in the words, "And,
lo, I am with you always, even to the end of the world."
This fact, equally striking and notorious, is a strong confirmation that the sense of the sacred oracles on this
point was not mistaken by them.  The testimony of the
word of God is, that, as to ministerial success, " God
giveth the increase;" the testimony of experience is, that
no success in producing true conversion has ever taken
place in any Church, but when this co-operation of God
has been acknowledged and sought by the agents employed in it.
The doctrine of Divine influence, as necessary to the
conversion of men, being thus grounded on the evidence
of Scripture, and farther confirmed by fact, it may follow,
and that in perfect conformity with revelation, that subch




REV. JOHN WESLEY.                i03
influence may be dispensed in different degrees at different
periods.  That it was more eminently exerted at the first
establishment of Christianity than at some other periods,
is certain; and that not only in extraordinary gifts —for
though these might awaken attention and silence unbelief,
we have the evidence of Scripture history to prove, that
miracles can not of themselves convert men from vicebut in sanctifying energy, without which the heart is never
brought to yield to the authority and will of God in its
choice and affections.  That in various subsequent periods
there have been special dispensations of favor to nations,
with reference to the improvement of their moral state, is
clear from a fact which can not be denied, that eminentlyholy and gifted men have been raised up at such periods
for tile benefit of the countries and the age in which they
appeared, from whose exertions they have derived the
highest moral advantages.  For the reasons we have
given, we can not refer the appearance of such men to
chance, nor the formation of their characters to the circumstances and spirit of "stirring times." We leave
these conclusions to the philosophy of the world; and
recognize in the appearance of such instruments, the merciful designs and special grace of Him "who worketh all
and in all."  But the argument is, that if such men have
really been the instruments of "turning many to righteousness," and. that if the principles of our religion forbid
us to believe that this can be done by any gifts or qualities
in them, however lofty, then, according to the Scripture
doctrine, they were "workers together with God," and
the age in which they labored was distinguished by a
larger effusion of the Holy Spirit upon the minds of men.
Why this should occur at one time more eminently than
at another, we pretend not to say; but even this notion,
so enthusiastic probably to many, is still in conformity to
the word of God, which declares that "the wind bloweth




104                  THE LIFE OF
where it listeth," and that the influence of the Holy Spirit,
like the atmosphere, is subject to laws not ascertainable by
man; and if this effusion of his influence argue especial,
though undeserved, favor to particular nations and ages,
this is not more difficult to account for than that, at some
periods and places, men of eminent usefulness should be
sent into the world, when they do not appear in others,
which being a mere matter of fact, leaves no room for
cavil. This view likewise accords with what the Scriptures teach us to expect as to the future.  For the accomplishment of the sublime consummation of the Divine
counsels, agents of great efficiency and qualifications, we
believe, will from time to time appear; but our hope does
not rest on them, but on Him  only who has explicitly
promised to "pour out his Spirit upon all flesh," at once
to give efficiency to instruments in themselves feeble,
however gifted, and so "to order the unruly wills and
passions of men, that they may be subdued and sanctified
by the truth. If such effusions of Divine influence be
looked for, and on such principles, as the means of
spreading the power of Christianity generally, we may
surely believe it quite accordant both with the spirit and
letter of Scripture, that the same influence should often
be exerted to preserve and to revive religion; and that if
nations already Christian are to be the instruments of
extending Christianity, not in name only, but in its spirit.,and sanctity into all the earth, they should be prepared
for this high designation by the special exercise of the
same agency turning them  from what is merely formal
in religion to its realities, and making them examples to
others of the purifying grace of the Gospel of God our
Savior. Let it then be supposed-no great presumption,
indeed-that Christians have quite as good a foundation
for these opinions as others can boast for that paltry philosophy by which they would explain the effects produced




REV. JOHIN WESLLE',o            10
by the preaching of holy and zealous ministers in different
ages; and we may conclude that such effects, as far as
they are genuine, are the result of Divine influence; and,
when numerous and rapid, of a Divine influence specially
and eminently exerted, giving more than ordinary assistance to the minds of men in their religious concerns, and
rendering the obstinate more inexcusable by louder and
more explicit calls. Of the extraordinary circumstances
which has usually accompanied such visitations, it may be
said, that if some should be resolved into purely-natural
causes, some into real enthusiasm, and-under favor of
our philosophers-others into Satanic imitation, a sufficient
number will remain, which can only be explained by considering them as results of a strong impression made upon
the consciences and affections of men by an influence
ascertained to be Divine, though usually exerted through
human instrumentality, by its unquestionable effects upon
the heart and life. Nor is it either irrational or unscriptural to suppose, that times of great national darkness and
depravity, the case certainly of this country at the outset
of Mr. Wesley and his colleagues in their glorious career,
should require a strong remedy; and that the attention of
a sleeping people should be roused by circumstances which
could not fail to be noticed by the most unthinking. We
do not attach primary importance to secondary circumstances; but they are not to be wholly disregarded. The
Lord was not in the wind, nor in the earthquake, nor in
the fire, but in the "still, small voice;" yet that "still,
small voice" might not have been heard, except by minds
roused from their inattention by the shaking of the earth,
and the sounding of the storm.
If, however, no special and peculiar effusion of Divine
influence on the minds of many of Mr. Wesley's hearers
be supposed; if we only assume the exertion of that ordinary influence which, as we have seen, must accompany




1U6                  THE LUFE OF
the labors of every minister of Christ to render them
successful in saving men, the strong emotions often produced by the preaching of the founder of Methodism
might be accounted for on principles very different from
those adopted by many objectors.  The multitudes to
whom he preached were generally grossly ignorant of the
Gospel; and he poured upon their minds a flood of light;
his discourses were plain, pointed, earnest, and affectionate;
the feeling produced was deep, piercing, and, in numberless
cases,:such as we have no right, if we believe the Bible,
to attribute to any other cause than that inward operation
of God with his truth which alone can render human means
effectual. Many of those on whom such impressions were
made retired in silence, and nurtured them by reflection.
The "stricken deer" hastened into solitude, there to bleed,
unobserved by all but God. This was the case with the
majority; for visible and strong emotions were the occasional, and not the constant, results. At some seasons,
indeed, effects were produced which, on Christian principles, we may hesitate not to say, can only be accounted for
on the assumption that the influence was both Divine and
special; at others, the impression was great; but yet we
need assume nothing more than the ordinary blessing of
God which accompanies "the word of his grace," when
delivered in the fullness of faith and love, in order to account for it. But, beside those who were silently pierced,
and whose minds were sufficiently strong to command
their emotions, there were often many of a class not accustomed to put such restraints upon themselves. To a
powerful feeling they offered but a slight resistance, and
it became visible. To many people then, as now, this
would appear extravagant; but on what principle can the
genuineness of the impression be questioned? Only if no
subsequent fruit appeared.  For if a true conversion fol



REV. JOHN WESLEY.              107
lowed, then, if there be truth in religion itself, the "finger
of God" must be acknowledged.
We have hitherto seen Mr. Wesley and Mr. Whitefield
laboring together in harmony, and uniting in a common
design to promote the revival of Scriptural Christianity
through the land. But Mr. Wesley about this time being
impressed with the strong tendency of the Calvinistic doctrines to produce Antinomianism, published a sermon
against absolute predestination, at which Mr. Whitefield,
who some time previously had embraced that notion, took
offense. A controversy between them, embracing some
other points, ensued, which issued in a temporary estrangement; and they labored from this time independently of'each other, their societies in London, Kingswood, and
other places, being kept quite separate.
A reconciliation, however, took place between Mr. Wesley and Mr. Whitefield in January, 1750, so that they
preached in each other's chapels.  The following entry on
this subject appears in his journal: "Friday 19th. In
the evening I read prayers at the chapel in West-street,
and Mr. Whitefield preached a plain, affectionate discourse.
Sunday 21. He read prayers, and I preached. Sunday
28. I read prayers, and Mr. Whitefield preached. How
wise'is God, in giving different talents to different preachers! So, by the blessing of God, one more stumblingblock is removed." (Journal.)
The following extract from Mr. Whitefield's will, is a
pleasing instance of generous, truly-Christian feeling: "I
leave a mourning ring to my honored and dear friends,
and disinterested fellow-laborers, the Rev. Messrs. John
and Charles Wesley, in token of my indissoluble union
with them in heart and Christian affection, notwithstanding
our difference in judgment about some particular points
of doctrine." (Journal.)




108                 THE LIFE OF
Mr. Wesley, at Mr. Whitefield's own desire, preached
his funeral sermon at the Tabernacle, Moorfields.
Several preachers were now employed by Mr. Wesley
to assist in the growing work, which already had swelled
beyond even his and his brother's active powers suitably
to supply with the ministration of the word of God. Mr.
Charles Wesley had discouraged this from the beginning,
and even he himself hesitated; but with John, the promotion of religion was the first concern, and Church order
the second, although inferior in consideration to that only.
With Charles, these views were often reversed. Mr. Wesley, in the year 1741, had to caution his brother against
joining the Moravians, after the example of Mr. Gambold,
to which he was at that time inclined; and adds, "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 preachers."
Mr. Maxfield's preaching had the strong sanction of the
countess of Huntingdon; but so little of design, with
reference to the forming of a sect, had Mr. Wesley, in the
employment of Mr. Maxfield, that, in his own absence
from London, he had only authorized him to pray with the
society, and to advise them as might be needful; and
upon his beginning to preach, he hastened back to silence
him.  On this his mother addressed him, "John, you
know what my sentiments have been. You can not suspect me of favoring 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 took this advice, and could
not venture to forbid him.
His defense of himself on this point we may pronounce
irrefutable, and turns upon the disappointment of his
hopes, that the parochial clergy would take the charge of




REV. JOHN WESLEY.              109
those who in different places had been turned to God by
his ministry, and that of his fellow-laborers.
"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.
"The ministers of the places where this was done ought
to have received those ministers with open arms; and to
have taken those persons who had just begun to serve
God into their particular care, watching 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, heretics,
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, persuaded 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 endeavored 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.




110                   THE LIFE OF
"What could they do in a 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, and 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 exhortation."
This statement may indeed be considered as affording
the key to all that which, with respect to Church order,
may be called irregularity in Mr. Wesley's future proceedings. God had given him large fruits of his ministry in
various places; when he was absent from them, the people
were "as sheep having no shepherd," or were rather persecuted by their natural pastors, the clergy; he was ret
duced, therefore, to the necessity of leaving them without
religious care, or of providing it for them. He wisely
chose the latter; but, true to his own principles, and even
prejudices, he carried this no farther than the necessity of
the case: the hours of service were in no instance to interfere with those of the Establishment, and at the parish
church the members were exhorted to communicate. Thus
a religious society was raised up within the national
Church, and with this anomaly, that as to all its interior
arrangements, as a society, it was independent of its ecclesiastical authority.  The irregularity was, in principle, as
great when the first step was taken as at any future time.
It was a form of practical and partial separation, though
not of theoretical dissent; but it arose out of a moral
necessity, and existed for some years in such a state, that,
had the clergy been disposed to co-operate in this evident
revival and spread of true religion, and had the heads of
the Church been willing to sanction itinerant labors among
its ministers, and private religious meetings among the




REV. JOHN WESLEY.                l 1
serious part of the people for mutual edification, the great
body of Methodists might have been retained in communion with the Church of England.
On this matter, which was often brought before the leading and influential clergy, they made their own election.
They refused to co-operate; they doubtless thought that
they acted right; and, excepting the obloquy and persecution with which they followed an innocent and pious people,
they perhaps did so; for a great innovation would have
been made upon the discipline of the Church, for which,
at that time at least, it was little prepared. But the clergy,
having made their election, have no right, as some of them
continue to do, to censure either the founders of Methodism or their people for making more ample provision for
their spiritual wants. It was imperative upon the former
to provide that pastoral care for the souls brought to God
by their labors, which the Church could not or would not
afford; and the people had a Christian liberty to follow
that course which they seriously believed most conducive
to their own edification, as well as a liberty by the very
laws of their country. The violent clerical writers against
Methodism have usually forgotten, that no man in England
is bound to the national Church by any thing but moral
influence; and that from every other tie he is set free by
the laws which recognize and protect religious liberty.
RMr. Wesley resisted all attempts at formal separation,
still hoping that a more friendly spirit would spring up
among the clergy; and he even pressed hard upon the consciences of his people to effect their uniform and constant
attendance at their parish churches, and at the sacrament;
but he could not long and generally succeed. Where the
clergyman of a parish was moral or pious there was no
difficulty; but cases of conscience were continually arising
among his societies, as to the lawfulness of attending the
ministry of the irreligious and profane clergymen, who




I 1'THE LIFE OF
were then and long afterward found throughout the land,
and as to hearing, and training up children to hear, false
and misleading doctrines, Pelagian, Antinomian, or such
as were directed in some form against the religion of the
heart as taught in the Scriptures, and in the services of the
national Church. These cases exceedingly perplexed Mr.
Wesley; and though he relaxed his strictness in some instances, yet, as he did not sufficiently yield to meet the
whole case, and perhaps could not do it without adopting
such an ecclesiastical organization of his societies as would
have contradicted the principles to which, as to their relation to the Church, he had, perhaps, overhastily and
peremptorily committed himself, the effect was, that long
before his death, the attendance of the Methodists at such
parish churches as had not pious ministers was exceedingly
scanty; and as they were not permitted public worship
among themselves in the hours of Church service, a great
part of the Sabbath was lost to them, except as they employed it in family and private exercises. So also as to
the Lord's supper; as it was not then administered by their
own preachers, it fell into great and painful neglect. To
meet the case in part, the two brothers, and a few clergymen who joined them, had public service in Church hours,
in the chapels in London and some other places, and administered the Lord's supper to numerous communicants;
a measure, which, like other inconsistencies of a similar
kind, grew out of a sense of duty, warring with, and restrained by, strong prepossessions, and the very sincere
but very unfounded hope just mentioned, that a more
friendly spirit would be awakened among the clergy, and
that all the sheep gathered out of the wilderness would at
length be kindly welcomed into the national fold. As
ecclesiastical irregularities, these measures stood, however,
precisely on the same principle as those subsequent changes
which have rendered the body of Methodists still more




REV. JOHN WESLEY:.             113
distinct and separate; a subject to which reference will again
be made. The warmest advocates of Church Methodism
among ourselves were never consistent Churchmen; and
the Church writers, who have set up the example of Mr.
Wesley against his more modern followers, have been
wholly ignorant or unmindful of his history. Dr. Southey
and others who have fancied a plan of separation in Mr.
Wesley's mind from the beginning, though followed cautiously and with policy I"step by step," have shown a
better acquaintance with the facts of the progress of
Methodism, though they have been most unjust to the pure
and undesigning mind of its founder, who walked "step
by step," it is true, but only as Providence by an arrangement of circumstances seemed to lead the way, and would
make no change but as a necessity, arising from conscientious views of the prosperity of a spiritual work, appeared
to dictate. Had he looked forward to the forming of a
distinct sect, as an honor, he would have attempted to enjoy
it in its fullness during his life; and had he been so skillful
a designer as some have represented him, he would not
have left a large body unprovided for, in many respects
essential to its prosperity and permanence, at his death.
He left his work unfinished, and knew that he should leave
it in that state; but he threw the final results, in the spirit
of a strong faith, upon the care of Him whose hands he
had seen in it from the beginning.
CHAPTER VII.
WE have now to follow these apostolic men into still
more extended fields of labor, and to contests more formidable. They had sustained many attacks from the
po.ess, and some frowns fromn the autllorities of the Church.




114                  THE LIFE OF
By mobs they had occasionally been insulted both in England and Wales. But in London, some riotous proceedings, of a somewhat violent character, now occurred at
their places of worship. With respect to these, the following anecdote is curious, as it shows that Mr. Wesley's zeal
was regarded with favor in a high quarter: "On the last
day of 1742, Sir John Ganson called upon Mr. Wesley,
and said,'Sir, you have no need to suffer these riotous
mobs to molest you, as they have done long.  I and all
the other Middlesex magistrates have orders from above to
do you justice whenever you apply to us.' Two or three
weeks after they did apply. Justice was done, though not
with rigor, and from that time the Methodists had peace in
London." (Whitehead's Life.)
In the discipline of Methodism, the division of the society into classes is an important branch. Each class is
placed. under a person of experience and piety, who meets
the others once a week, for prayer, and inquiry into the
religious state of each, in order to administer exhortation
and counsel. The origin of these classes was, however,
purely accidental.  The chapel at Bristol was in debt; and
it was agreed that each member of the society should contribute one penny a week to reduce the burden. The Bristol society was therefore divided into classes; and for convenience, one person was appointed to collect the weekly
subscriptions from each class, and to pay the amount to the
stewards. The advantage of this system, when turned to
a higher purpose, at once struck the methodical and practical
mind of Mr. Wesley: he therefore invited several "earnest
and sensible men" to meet him; and the society in London
was divided into classes like that of Bristol, and placed
under the spiritual care of these tried and experienced persons. At first they visited each person, at his own residence, once a week; but the preferable mode of bringing
each class together weekly was at length adopted.  These




REV. JOHN WESLEY.                115
meetings are not, as some have supposed, inquisitorial; but
their business is confined to statements of religious experience, and the administration of friendly and pious counsel. Mutual acquaintance with each other is thus formed;
the leader is the friend and adviser of all; and among the
members, by their praying so often with and for each other,
the true "fellowship of saints" is promoted.  Opportunities are also thus afforded for ascertaining the wants of the
poorer members, and obtaining relief for them; and for visiting the sick: the duty of a leader being to see his members
once in the week, either at the meeting, or, if absent from
that, at home.  Upon this institution Mr. Wesley remarks,
"Upon reflection, 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.'  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 of salvation, they immediately joined them
together, took an account of their names, advised them
to watch over each other and met these XCat8Evo,, catechumens, as they were then called, apart from the great congregation, that they might instruct, rebuke, exhort, and
pray with them, and for them, according to their several
necessities." (Journal.)
A current charge against Mr. Wesley, about this time,
was, that he was a Papist; and from the frequent references
to it in his journal, although it was treated by him with
characteristic sprightliness, it appears to have been thi
occasion of much popular odium, arising from the fears
entertained by the nation of the movements of the Pretender. In his journal, March, 1741, he says, " Calling
on a person near Grosvenor Square, I found there was but
too much reason here for crying out of the increase of
Popery, many converts to it being continually made by the




116                  THE LIFE OF
gentleman who preaches in Swallow-street three days in
every week. Now, why do not the champions, who are
continually crying out,'Popery, Popery,' in Moorfields,
come hither, that they may not always be fighting'as one
that beateth the air?' Plainly, because they have no mind
to fight at all, but to show their valor without an opponent.
And they well know they may defy Popery at the foundery
without any danger of contradiction." And some time
afterward, he. remained in London, from whence all Papists had been ordered by proclamation to depart, a week
longer than he intended, that he might not seem to plead
guilty to the charge. The notion that the Methodists were
Papists was also, in those times, the occasion of their being
persecuted in several places in the country.
Mr. Wesley now extended his labors northward.  He
first accepted an invitation into Leicestershire, and has the
following amusing anecdote in his journal: "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
whether I held the doctrine of decrees as he did. 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 one of John Wesley's followers. I
told him,'No! I am John Wesley himself!' Upon which
he appeared,
Improvisumn aspris veluti qui sentibus angltem
Pressit'as one who had unawares trodden on a snake,' and would
gladly have run away outright.  But being the better




REV. JOHIN WESLEY.             117
mounted of the two, I kept close to his side, and endeavored to show him his heart till we came into the street of
Northampton."  In this journey he visited Yorkshire.
At Birstal and the neighborhood many persons had been
awakened to a serious concern by the conversation and
preaching of honest John Nelson, who had himself been
brought to the knowledge of God in London, by attending
*the service at the foundery, and had returned to his
friends in Yorkshire, chiefly moved by a strong desire to
promote their salvation. The natural genius of this excellent man, who afterward suffered much persecution, and
was barbarously treated by the magistrates and clergy,
was admirably acute, and gave to his repartees a surprising
power and convincingness. He greatly excelled in conversation on religious subjects; and his journal is one of the
most interesting pieces of biography published among the
Methodists. When Mr. Wesley reached Birstal he found
that he had been the instrument of very extensive good,
so that the moral aspect of the town had been changed.
After preaching to a large congregation on Birstal Hill,
and on the side of Dewsbury Moor, and encouraging Mr.
Nelson in his endeavors to do good, Mr. Wesley proceeded
to Newcastle upon Tyne,: hoping to have -the same fruit of
his labors among the colliers of that district as he had seen
among those of Kingswood. So true was this lover of
the souls of men to his own advice to his preachers, "Go
not only to those who need you, but to those who need
you most."
On walking through the town, after he had taken some
refreshment, he observes, "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 short a time."  Sunday, May 30th, at
seven in the morning, he walked down to Sandgate, the
poorest and most contemptible part of the town, and




18                 THE LIFE OF
-standing at the end of the street with John Taylor, begain
to sing the hundredth psalm. "Three or four people,"
says he, "came out to see what was the matter, who soon
increased to four or five hundred. I suppose there might
be twelve or fifteen hundred before I had done preaching,
to whom I applied these solemn words,' He was 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.' "
In returning southward, he preached in various parts of
Yorkshire; and visiting Epworth, where a small society of
Methodists had been collected, and finding the use of the
church denied him, he stood upon his father's tomb, and
preached to a numerous congregation, who, as well as
himself, appear to have been deeply impressed with the
circumstance of the son speaking to them, as from the
ashes of his father, on those solemn subjects on which that
venerable parish priest had faithfully addressed them for
so many years. This was Sunday, June 6, 1742, and on
the Wednesday following, he humorously relates, "I rode
over to a neighboring town, to wait upon a justice of
peace, a man of candor and understanding; before whom,
I was informed, their angry neighbors had carried a whole
wagon load of these new heretics. But when he asked
what they had done, there was a deep silence; for that
was a point their conductors had forgot. At length one
said,'Why, they pretend to be better than other people;
and, beside, they pray from morning to night.' Mr. S —
asked,'But have they done nothing beside?''Yes, sir,'
said an old man,'an't please your worship, they have
convarted my wife. Till she went among them, she had
such a tongue; and now she is as quiet as a lamb.'' Carry
them back, carry them back,' replied the justice,'and let
them convert all the scolds in the town.' "  (Journal.)
On the Sunday following he also preached at Epworth,




REV. JOHN WESLEY.                 119
and remarks, "At six I preached for the last time in Epworth church-yard-being to leave the town the next
morning-to a vast multitude 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.  0 let none think
his labor of love is lost, because the fruit does not immediately appear. Near forty years did my father labor here;
but he saw little fruit of all his labor. I took some pains
among this people, too, and my strength also seemed to be
spent in vain. But now the fruit appeared. There were
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 repentance and remission
of sins." (Journal.)
The following remarks, on a sermon he heard at Painswick, occur in his journal about this time, and deserve
notice: "I went to church at ten, and heard a remarkable
discourse, asserting'that we are justified by faith alone;
but that this faith, which is the previous condition of justification, is the complex of all Christian virtues, including
all holiness and good works in the very idea of it.'
"Alas! how little is the difference between asserting,
either, 1. That we are justified by works, which is Popery
barefaced-and indeed so gross that the sober Papists,
those of the Council of Trent in particular, are ashamed
of it —or, 2. That we are justified by faith and works,
which is Popery refined or vailed-but with so thin a vail
that every attentive observer must discern it is the same
still-or, 3. That we are justified by faith alone, but by
such a faith as includes all good works.* What a poor shift
is this,'I will not say we are justified by works, nor yet
by faith and works, because I have subscribed articles and
* Although the faith which justifies does not include good works, it will,
when it has justified us, produce and be followed by good works, because
it brings us into vital union with Christ.




120                     THE LIFE OF
homilies which maintain just the contrary. No; I say we
are justified by faith alone.  But, then, by faith I mean
works!' "
After visiting Bristol, he was recalled to London, to attend the last moments of his mother: "Friday, July 30th,
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 sensible.  Her look was calm  and serene, and her
eyes fixed upward, 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 was set at liberty.
We stood round the bed, and fulfilled her last request,
uttered a little before she lost her speech,'Children, as
soon as I am  released, sing a psalm of praise to God.' "
(Journal. )
So decided a witness was this venerable and intellectual
woman of the assurance of faith, a doctrine which she had
learned from  her sons more clearly to understand.  To
their sound views, on this Scriptural and important subject,
the latter years of her life, and her death, gave a testimony
which to them  must have been, in the highest degree,
delightful and encouraging.  The following beautiful epil
taph, written by her son Charles, was inscribed on her
tombstone in Bunhill Fields:
"In sure and steadfast hope to rise,
And claim her mansion in the skies;
A Christian here her flesh laid down,
The cross exchanging for a crown.
True daughter of affliction, she,
Inured to pain and misery,
Mourn'd a long life 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 eariest of her heaven.




KEV. JOHN WESLEY.1                  1
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."
The labors of Mr. Charles Wesley had been very extended and arduous during the early part of the year
1743, and, by the Divine blessing, eminently successful.
From  the west of England he proceeded to the colliers of
Staffordshire, who had before been visited, and found that
the society at Wednesbury had increased to more than
three hundred, of whose religious state he speaks, in his
journal, with strong feelings of joy.  At Walsall, he
preached on the market-house steps:
"The street was full of fierce Ephesian beasts —the
principal men 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."
He then proceeded to Birmingham, Nottingham, and
then to Sheffield. Here the infant society was as a "flock
among wolves; the minister having so stirred up  the
people, that they were 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 was
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 sung 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
breach in the street, and look them  in the face.  The
11




122                THE LIFE OF
whole army of the aliens followed me. The captain laidl
hold on me, and began rioting: I gave him for answer,'A Word in Season, or Advice to a Soldier.' I then
prayed, particularly for his majesty King George, and'preached the Gospel with much contention.' The stones
often struck me 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,'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,' I fear God,
and honor the king.' His countenance 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
afterward informed me,' 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 principles 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 ourselves
up to prayer. The rioters followed, and exceeded in outrage all I have seen before. Those at Moorfields, Cardiff,
and Walsall, were lambs to these. As there is no'king
in Israel,' I mean no magistrate in Sheffield, every man
doeth 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. Charles Wesley and the
people were praying and praising God within.  "It was a
glorious time," says he, "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. He then preached again in the street,
somewhat more quietly than before; but the rioters became
very noisy in the evening, and threatened to pull down the




nRv. JOHN WESLEY.             123
house where he lodged. He went out to them and made
a suitable exhortation, and they soon after separated, and
peace was restored.
At five the next 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, "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 had 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 David Taylor in the forehead, and the wound bled much. I
turned back, and asked, what was the reason that a clergyman could not pass without such treatment. At first the.
rioters scattered, but their captain rallying them, answered
with horrible imprecations 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 nay arm
pained me a little from a blow I received at Sheffield."
(Journal.)
Such was the calm heroism with which these admirable
men prosecuted their early labors, shrinking from no
danger, and firmly trusting their lives in the hands of God.
Proceeding to Leeds, Mr. Charles Wesley preached "to
thousands," before Mr. Shent's door, and found the people;'prepared for the Lord." The clergy of Leeds treated
him with respect and deference, and obliged him to assist




I 24                 THE LITFE OF
at tbe sacrament; such, indeed, was their kindness, that
he began to fear the gleam of sunshine "more than the
stones at Sheffield."  He then went on to Newcastle,
where he not only abounded in public labors, but, as the
society had rapidly increased, he instituted a strict investigation into their spiritual state, accurately distinguishing
between animal emotions and the true work of God in the
heart, and leading all to try themselves by the only infal
lible rule-their conformity to the word of God.  So unjust are the insinuations, that the founders of Methodism
allowed excited affections to pass as admitted proofs of a
change of heart. On this visit to Newcastle, Mr. Charles
Wesley remarks in his journal, that, since he had preached
the Gospel, he had never had greater success than at this
time at Newcastle. Soon after, his brother laid the foundation of a place for the public worship of the society,
the size of which greatly startled some of the people, as
they doubted whether money could be raised to finish it.
"I was of another mind," he observes, "nothing doubting,
but as it was begun for the Lord's sake, he would provide
what was needful for finishing it." Many pecuniary difficulties arose in the completion of this work; but he
received timely supplies of money, sometimes from very
unexpected quarters.  During this year new  societies
were formed in the western, midland, and northern counties, while those before collected continued greatly to
increase.
In the latter end of this year, (1743,) Mr. Wesley appointed in London visitors of the sick, as a distinct office
in his society. He says, "It was not long before the
stewards found a great difficulty with regard to the sick.
Some were ready to perish before they knew of their
illness. And when they did know, it was not in their
power-being persons generally employed in trade-to
visit them so often as thev desired.  When I was apprised




REV. JOHiN WESLEY.              125
of this, I laid the case at large before the whole society,
showed how impossible it was for the stewards to attend
all that were sick in all parts of the town; desired the
leaders of the classes would more carefully inquire, and
more constantly inform them, who were sick; and asked,
Who among you is willing, as well as able, to supply this
lack of service?
" The next morning many willingly offered themselves.
I chose six and forty of them, whom I judged to be of
the most tender, loving spirit, divided the town into
twenty-three parts, and desired two of them to visit the
sick in each division.
"It is the business of a visitor of the sick,
" 1. To see every sick person within his district thrice
a week. 2. To inquire into the state of their souls, and
advise them as occasion may require. 3. To inquire into
their disorders, and procure advice for them.  4. To relieve them if they are in want.  5. To do any thing for
them, which he (or she) can do. 6. To bring in his
account weekly to the steward."  "Upon reflection, I
saw how exactly in this also we had copied after the
primitive Church. What were the ancient deacons?
What was Phebe the deaconess, but such a visitor of
the sick?
"I did not think it needful to give them any particular
rules besides those that follow:
" 1. Be plain and open in dealing with souls. 2. Be
mild, tender, patient.  3. Be cleanly in all you do for the
sick. 4. Be not nice."
The same year was remarkable in the life of Mr. Wesley, for his escape from one of the most dangerous of his
encounters with deluded and infuriated mobs. It was
first incited by a sermon preached in Wednesbury church,
by the clergyman.  "I never," says Mr. Wesley, "heard
so wicked a sermon, and delivered with such bitterness of




126                   THE LIFE OF
voice and manner."  While Mr. Wesley was at Bristol,
he heard of the effect produced by this charitable address
of the minister to his parishioners, who was assisted in
stirring up the persecution against the society, as was very
frequent in those days, by the neighboring magistratesfaill of what they called Churchmanship and loyalty.  At
Wednesbury, Darlaston, and West Bromwich, the mobs
were stimulated to abuse the Methodists in the most outrageous manner; even women and children were beaten,
stoned, and covered with mud; their houses broken open,
and their goods spoiled and carried away."*  Mr. Wesley
hastened to comfort and advise this harassed people as
soon as the intelligence reached him, and preached a5
noon at Wednesbury without molestation; but in the after.
noon the mob surrounded the house.  The result will bes4
be given from his own account, which displays at once hii
own admirable presence of mind and the singular provi
ience of God:
"I was writing at Francis Ward's in the afternoon.vhen the cry arose that the mob had beset the house
We prayed that God would disperse them: and so it was,ne went this way and another that, so that in half at
tour not a man was left.  I told our brethren, Now is thf
lime to go; but they pressed me exceeding'y to stay
So, that I might not offend them, I sat down, though j
foresaw what would follow.  Before live the mob sursounded the house again, and in greater numbers than
ever.  The cry of one and all was,'Bring out the minis
ter, we will have the minister.' I desired one to take the
captain by the hand and bring him into the house. Aftex
a few sentences interchanged between us, the lion was
become a lamb. I desired him to go, and bring one:x
* The descendants of some of these persecuted people still remain.
and show, one a cupboard, another some other piece of furniture, the
o.nly article saved from the wreck, and preserved with pious care, as,
monument of the suffleings of their ancestors.




IREV. JOHN WESLEY.             127
two of the most angry of his companions. He brought in
two, who were ready to swallow 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 asked,'What do any of you want with me?' 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 defense.' I
asked,'Shall we go to the justice to-night, or in the
morning?' Most of them cried,'To-night, to-night!' on
which I went before, and two or three hundred followed,
the rest returning whence they came.
"The night came on before we had walked a mile,
together with heavy rain. However, on we went to Bentley Hall, two miles from Wednesbury. 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 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.'
"IHere they were at a full stop, till one advised to go
to Justice Persehouse, at Walsall. All agreed to this: so
we hastened on, and about seven came to his house. But
Mr. Persehouse also 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 convey me; but we had




128                 THE LWFE O?
not gone a hundred yards, when the mob of Waisall came
pouring in like a flood, and bore down all before them.
The Darlaston mob made what defense they could; but
they were weary, as well as outnumbered; so that, in a
short time, many being knocked down, the rest went
away, and left me in their hands.
I"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, from one end of the
town to the other. I continued speaking all the time to
those within hearing, feeling no pain or weariness. At
the west end of the town, seeing a door half open, I made
toward it, and would have gone in; but a gentleman in
the shop would not suffer me, saying they would pull the
house to the ground. However, I stood at the door and
asked,'Are you willing to hear me speak?' 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,'What evil have I done? Which
of you have I wronged in word or deed?' and continued
speaking for 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!'
"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




REV. JOHN WESLEY.               129
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 Wednesbury; having lost only one flap of my waistcoat,
and a little skill from one of my hands.
"From  the beginning to the end I found the same
presence of mind as if I had been sitting in my own
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 swim across, having but a thin coat and a light
pair of boots.
I"The circumstances that follow I thought were particularly remarkable: 1. That many endeavored to throw me
down while we were going down hill, on a slippery path,
to the town; as well judging, that if I was once on the
ground I should hardly rise any more. But I made no
stumble at all, nor the least slip, till I was entirely out of
their hands. 2. That although many strove to lay hold
on my collar or clothes to pull me down, they could not
fasten at all; only one got fast hold of the flap of my
waistcoat, which was soon left in his hand. 3. That a
lusty man just behind struck at me several times with a
large oaken stick, with which if he had struck me once on
the back part of my head, it would have saved him all
farther trouble; but every time the blow was turned
aside, I know not how. 4. That another came rushing




130                  THE LIFE OF
through the press, and raising his arm to strike, on a
sudden let it drop, and only stroked my head, saying,'What soft hair he has!' 5. That I stopped exactly at
the mayor's door, as if I had known it, which the mob
doubtless thought I did, and found him standing in the
shop; which gave the first check to the madness of the
people. 6. That the very first men whose hearts were
turned were the heroes of the town, the captains of the
rabble on all occasions; one of them having been a prizefighter at the bear gardens. 7. That from first to last I
heard none give a reviling word, or call me by any opprobrious name whatever. But the cry of one and all was,'The preacher! the preacher! the parson! the minister!'
8. That no creature, at least within my hearing, laid any
thing to my charge, either true or false; having in the
hurry quite forgot to provide themselves with an accusation of any kind. And, lastly, they were utterly at a loss
what they should do with me; none proposing any determinate thing, only,'Away with him; kill him at once.'
"When I came back to Francis Ward's, I found many
of our brethren waiting upon God. Many also whom I
had never seen before, came to rejoice with us; and the
next morning as I rode through the town, in my way to
Nottingham, every one I met expressed such a cordial affection, that I could scarce believe what I saw and heard."
At Nottingham he met with Mr. Charles Wesley, who
has inserted in his journal a notice of the meeting, highly
characteristic of the spirit of martyrdom in which both of
them lived:
"My brother came, delivered out of the mouth of the
lions!  His clothes were torn to tatters; he looked like a
soldier of Christ.  The mob of Wednesbury, Darlaston,
and Walsall, were permitted to take and carry him about
for several hours, with a full intent to murder him; but
his work is uot yet finished, or he had been now with the




REV. JOHN WESLEY.               131
souls under the altar." Undaunted by the usage of John,
Charles immediately set out for Wednesbury, to encourage
the societies.
In this year Mr. Wesley made his first journey into
Cornwall, where his brother, led by the same sympathies
to communicate the Gospel to the then rude and neglected
miners of that extreme part of the kingdom, as had induced him to visit the colliers of Kingswood, Staffordshire,
and the north, had preceded him. Here he had preached
in various places, sometimes amidst mobs, " as desperate as
that at Sheffield." Mr. Wesley followed in August, and
came to St. Ives, where he found a small religious society,
which had been formed upon Dr. Woodward's plan. They
gladly received him, and formed the nucleus of the Methodist societies in Cornwall, which from this time rapidly
increased. In this visit he spent three weeks, preaching
in the most populous parts of the mining district, with an
effect which still continues to be felt. In no part of England has Methodism obtained more influence than in the
west of Cornwall. It has become, in fact, the leading profession of the people, and its moral effects upon society
may be looked upon with the highest satisfaction and gratitude. Nor were the Cornish people ungrateful to the instrument of the benefit. When he was last in the country,
in old age, the man who had formerly slept on the ground
for want of a lodging, and picked blackberries to satisfy
his hunger, and who had narrowly escaped with his life
from a desperate mob at Falmouth, passed through the
towns and villages as in a triumphal march, while the
windows were crowded with people, anxious to get a sight
of him, and to pronounce upon him their benedictions.
Between this visit and that of the next year, a hot persecution, both of the preachers and people, broke forth.
The preaching house of St. Ives was pulled to the ground:
one of the preachers was impressed and sent for a soldier,




132                  THIE LIFE OF
as were several of the people: while being stoned, covered
with dirt, and abused, was the treatment which many'
others of them met with from day to day. But, notwithstanding this, they who had been eminent for hurling,
fighting, drinking, and all manner of wickedness, continued
eminent for sobriety, piety, and meekness. The impressment of the preachers for soldiers by the magistrates was
not, however, confined to Cornwall.  About the same time
John Nelson and Thomas Beard were thus seized, and sent
for soldiers, for no other crime, either committed or pretended, than that of calling sinners to repentance. The
passive heroism of John Nelson is well known.  Thomas
Beard, also, was "nothing terrified by his adversaries;"
but his body after a while sunk under affliction. He was
then lodged in the hospital -of Newcastle, where he still
praised God continually.  His fever increasing, he was
let blood: his arm festered, mortified, and was cut off;
two or three days after which, God signed his discharge,
and called him to his eternal home.
The riots in Staffordshire, also, still continued.  "The
mob of, Walsall, Dalaston, and Wednesbury, hired for the
purpose by their superiors, broke open their poor neighbors' houses at their pleasure by day and by night; extorting money from the few that had it, taking away or
destroying their victuals and goods, beating and wounding
their bodies, insulting the women, and openly declaring
they would destroy every Methodist in the country. Thus
his Majesty's peaceable and loyal subjects were treated for
eight months, and were then publicly branded in the
Whitehall and London Evening Post, for rioters and incendiaries!"  (Whitehead's Life.)
Several other instances of the brutal maltreatment of
the preachers occurred in these early periods, which ended
in disablement, or premature death. The persecution at
St. Ives, Mr. Wesley observes, "was owing in great




REV. JOHN WESLEY.               1 3'?
measure to the indefatigable labors of Mr. iloblin, and,Mr. Simmons, gentlemen worthy to be had in everlasting
remembrance for their unwearied endeavors to destroy
heresy.
Fortunati ambo! Siquid mea pagina possit,
Nulla dies unquamn memori vos eximet cevo.
"Happy both!  Long as my writings, shall your fame
remain."
In August, 1744, Mr. John Wesley preached for the last
time before the university of Oxford. Mr. Charles Wesley
was present, and 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 escape 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 his, he will surely leave a blessing behind
him. The vice-chancellor sent after him, and desired his
notes, which he sealed up and sent immediately."
His own remarks upon this occasion are, "I am now
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
in one place, without any other loss, and that in a kind of
honorable manner; it being determined, that, when my
next turn to preach came, they would pay another person
to preach for me. And so they did twice or thrice, even
to the time I resigned my fellowship." (Journal.)
Mr. Wesley had at this time a correspondence with
Rev. James Erskine, from whom he learned that several
pious ministers and others, in Scotland, duly appreciated




134                  THE LIFE OF
his character, and rejoiced in the success of his labors,
notwithstanding the difference of their sentiments.  Mr.
Erskine's letter indeed contains a paragraph which breathes
a liberality not very common in those days, and which
may be useful in the present, after all our boastings of
enlarged charity: "Are the points which give the different
denominations-to Christians-and from whence proceed
separate communities, animosities, evil speakings, surmises, and, at least, coolness of affection, aptness to misconstrue, slowness to think well of others, stiffness in one's
own conceits, and overvaluing one's own opinion, etc.:
are these points-at least among the far greatest part of
Protestants-as important, as clearly revealed, and as
essential, or as closely connected with the essentials of
practical Christianity, as the loving of one another with a
pure heart fervently, and not forsaking, much less refusing,
the assembling of ourselves together, as the manner of
some was, and now of almost all is?" (Journal.)
In a subsequent letter this excellent man expresses an
ardent wish for union among all those of different denominations and opinions who love the Lord Jesus Christ; and
on such a subject he was speaking to a kindred mind; for
no man ever set a better example of Christian charity, and
no where is the excellence and obligation of that temper
more forcibly drawn and inculcated than in his most interesting' sermon on "A Catholic Spirit." With such a
testimony and example before them, his followers would be
the most inexcusable class of Christians were they to
indulge in that selfish sectarianism with which he was so
often unjustly charged; and for which they, though not
faultless in this respect, have also been censured more frequently and indiscriminately than they have merited. It
would scarcely be doing justice to this part of Mr. Wesley's character not to insert an extract from the sermon
alluded to:




REV. JOHIN WESLEY.             133
"Is thy heart right with God?  If it be, give me thy
hand. I do not mean,'Be of my opinion.' You need
not. I do not expect or desire it. Neither do I mean,'I
will be of your opinion.' I can not. It does not depend
on my choice; I can no more think, than I can see or hear, as
I will. Keep you your opinion: I mine; and that as steadily
as ever. You need not endeavor to come over to me, or
bring me over to you. I do not desire you to dispute those
points, or to hear or speak one word concerning them. Let
all opinions alone on one side and the other.  Only'give
me thine hand.'
"I do not mean,'Embrace my modes of worship; or,
I will embrace yours.' This, also, is a thing which does
not depend either on your choice or mine. We must both
act as each is fully persuaded in his own mind. Hold you
fast that which you believe is most acceptable to God, and
I will do the same. I believe the episcopal form of Church
government to be Scriptural and apostolical. If you think
the Presbyterian or Independent is better, think so still,
and act accordingly.  I believe infants ought to be baptized, and that this may be done either by dipping or
sprinkling. If you are otherwise persuaded, be so still,
and follow your own persuasion. It appears to me, that
forms of prayer are of excellent use, particularly in the
great congregation. If you judge extemporary prayer to
be of more use, act suitable to your own judgment.  My
sentiment is, that I ought not to forbid water, wherein persons may be baptized; and, that I ought to eat bread and
drink wine, as memorials of my dying Master. However,
if you are not convinced of this, act according to the light
you have. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these
smaller points stand aside.  Let them never come into
sight.'If thine heart be as my heart,' if thou love God
and all mankind, I ask no more:' Give me thy hand.'




136i                  TIHE LIFE OF
"i mean, first, love me.  And that not only as tlou
lovest all mankind, not only as thou lovest thine enemies,
or the enemies of God, those that hate thee, that'despitefully use thee, and persecute thee:' not only as a stranger,
as one of whom thou knowest neither good nor evil.  1
am not satisfied with this.  No;'if thine heart be right,
as mine with thy heart,' then love me with a very tender
affection, as a friend that is closer than a brother, as a
brother in Christ, a fellow-citizen of the New Jerusalem,
a fellow-soldier engaged in the same warfare, under the
same Captain of our salvation. Love me as a companion
in the kingdom and patience of Jesus, and a joint-heir of
his glory.
"Love me —but in a higher degree than thou dost the
bulk of mankind-with the love that is'long-suffering and
kind;' that is patient, if I am ignorant or out of the way,
bearing and not increasing my burden; and is tender, soft,
and compassionate still; that'envieth not,' if at any time
it please God to prosper me in this work even more than
thee.  Love me with the love that'is not provoked' either
at my follies or infirmities, or even at my acting-if it
should sometimes so appear to thee-not according to the
will of God.  Love me so as to'think no evil' of me, to
put away all jealousy and evil surmising. Love me with
the love that'covereth all things;' that never reveals
either my faults or infirmities, that'believeth all things,' is
always willing to think the best, to put the fairest construction on all my words and actions; that'hopeth all
things;' either that the thing related was never done, or
not done with such circumstances as are related; or at
least, that it was done with a good intention, or in a sudden stress of temptation. And hope to the end, that whatever is amiss will, by the grace of God, be corrected, and
whatever is wanting supplied, through the riches of his
mercy in Christ Jesus."  (Sermons.)




REV. JOHN WESLEY.               137
And then, having shown how a catholic spirit differs
from practical and speculative latitudinarianism and indifference, he concludes: "A man of a catholic spirit is one
who, in the manner above mentioned,'gives his hand' to
all whose'hearts are right with his heart.' One who
knows how to value and praise God for all the advantages
he enjoys, with regard to the knowledge of the things of
God, the true Scriptural manner of worshiping him; and,
above all, his union with a congregation fearing God and
working righteousness.  One who, retaining these blessings with the strictest care, keeping them as the apple of
his eye, at the same time loves as friends, as brethren in
the Lord, as members of Christ and children of God, as
joint partakers now of the present kingdom of God, and fellow-heirs of his eternal kingdom, all, of whatever opinion,
or worship, or congregation, who believe in the Lord Jesus
Christ, who love God and man, who, rejoicing to please
and fearing to offend God, are careful to abstain from evil,
and zealous of good works. He is the man of a trulycatholic spirit, who bears all these continually upon his
heart-who, having an unspeakable tenderness for their
persons, and longing for their welfare, does not cease to
commend them to God in prayer, as well as to plead their
cause before men-who speaks comfortably to them, and
labors by all his words to strengthen their hands in God.
He assists them to the uttermost of his power in all things,
spiritual and temporal. He is ready'to spend and be
spent for them;' yea,'to lay down his life for their sake.'"
(Sermons.)
The first CONFERENCE was held in June, 1744. The
societies had spread through various parts of the kingdom;
and a number of preachers, under the name of assistants
and helpers, the former being superintendents of the latter.
had been engaged by Mr. Wesley in the work. Some
clergymen, also, more or less co-operated to promote these
12




138'rHE LIFE OF
attempts to spread the flame of true religion, and were not
yet afraid of the cross.  These circumstances led to the
distribution of different parts of the kingdom into circuits,
to which certain preachers were for a time appointed, and
were then removed to others.  The superintendence of
the whole was in the two brothers, but particularly in Mr.
John Wesley. The annual conferences afforded, therefore,
an admirable opportunity of conversing on important points
and distinctions of doctrine, that all might "speak the
same thing" in their public ministrations, and of agreeing
upon such a discipline as the new circumstances in which
the societies were placed might require. The labors of
the preachers for the ensuing year were also arranged, and
consultation was held on all matters connected with the
promotion of the work of God, in which they were engaged.
Every thing went on, however, not on preconceived plan,
but "step by step," as circumstances suggested, and led
the way. To the great principle of doing good to the souls
of men, every thing was subordinated; not excepting even
their prejudices and fears, as will appear from tile minutes
of the first conference, which was held in London, as just
stated, in 1744. The ultimate separation of the societies
from the Church, after the death of the first agents in the
work, was at that early period contemplated as a possibility, and made a subject of conversation; and the resolution was, "We do and will do all we can to prevent those
consequences which are supposed to be likely to happen
after our death; but we can not, in good conscience, neglect
the present opportunity of saving souls while we live, for
fear of consequences which may possibly, or probably,
happen after we are dead." To this principle Mr. Wesley
was "faithful unto death," and it is the true key to his
public conduct. His brother, after some years, less steadily
adhered to it; and most of the clergymen, who attached
themselves to Mr. Wesley in the earlier periods of Meth



REV. JOI-IN WESLEY.                139
odism, found it too bold a position, and one which exposed
them to too severe a fire, to be maintained by them. It
required a firmer courage than theirs to hold out at such
a post; but the founder of Methodism  never betrayed the
trust which circumstances had laid upon him.
CHAPTER VIII.
THE year 1745 was chiefly spent by Mr. Charles Wesley in London, Bristol, and Wales.  In the early part of
the next year, he paid a visit to a society raised up by Mr.
Whitefield at Plymouth, and from  thence proceeded into
Cornwall, where he preached in various places with great
success; but in some' of them  amidst much persecution.
He reviewed this journey with great thankfulness, because
of the effects which had been produced by his ministry;
and at the close of it he wrote the hymn beginning with
the stanza,
" All thanks be to God,
Who scatters abroad
Throughout every place,
By the least of his servants, his savor of grace:
Who the victory gave
The praise let him have,
For the work he hath done;
All honor and glory to Jesus alone!"
On his return to London, through the introduction of
Mr. E. Perronet, a pious young man, he visited the Rev.
Vincent Perronet, the venerable vicar of Shoreham, in
Kent, a very holy and excellent clergyman, of whose wise
and considerate counsels the Wesleys afterward frequently
availed themselves, in all matters which involved particular difficulty.  The name of Wesley was, however, it seems,
every-where become a signal for riot; for being invited tc
nerform  service in Shorehani church, "as soon," says he,




140                   THE LIF' OF
"as I began to preach, 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 nearest 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." (Journal.)
Mr. E. Perronet returned with him to London, and accompanied him on a tour to the north. On the way, they
visited Staffordshire, which was still riotous and persecuting; and Mr. Charles Wesley's young friend had a second
specimen of the violent and ignorant prejudice with which
these modern apostles were followed.  The mob beset
the house at Tippen Green, and, beating at the door,
demanded entrance.  " I sat still," says he, "in the midst
of them  for half an hour, and was a little concerned for
E. Perronet, lest such rough treatment, at his first setting
out, should daunt him. But he abounded in valor, and
was for reasoning with the wild beasts before they had
spent any of their violence.  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,'When the Son of man shall conle in his glory,
and all the holy angels with him, then shall he sit on the
throne of his glory.'  While I reasoned with them of judgment to come, they grew calmer by little and little. I
then spoke 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. Ofir leopards were all become lambs; and very kind
we were at parting. Nea.sr midnight the house was clear




REV. JOHN WESLEY -.             14 if
and quiet. We gave thanks to God for our salvation, and
slept in peace." (Journal.)
Proceeding onward to Dewsbury, he met with an in.
stance of clerical candor, which, as it was rare in those
times, deserves to be recorded: "The minister did not
condemn the society unheard, but talked with them, examined 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 preaching were evidently reformed, and brought to church and sacrament, he testified
his approbation of the work, and rejoiced that sinners
were converted to God." (Whitehead's Life.)
After visiting Newcastle, he went, at the request of Mr.
Wardrobe, a dissenting minister, to Hexham, where the
following incidents occurred: "I walked directly to the
market-place, and called sinners to repentance. A multitude of them stood staring at mle, but all quiet. The Lord
opened my mouth, and they drew nearer and nearer, stole
off their hats, and listened; none offered to interrupt, but
one unfortunate esquire who could get no one to second
him. His servants and the constables hid themselves; one
he found, and bid him go and take me down. The poor
constable simply answered, "Sir, I can not have the face
to do it, for what harm does he do?' 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 afterward.
"I walked back to Mr. Ord's through the people, who
acknowledged,' It is the truth, and none can speak against
it.' A constable followed, and told me,'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 lie would give




142                 TrHE LIFE OF
me leave, I would wait upon him and satisfy him.  He
soon returned with an answer 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 execution
against me. I answered that I was not 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's
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,
labored hard to raise a mob, for which I was to be answerable; but the very boys ran away from him, when
the poor'Squire persuaded them to go down to the cockpit and cry fire. I called, in words then first heard in
that place,'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. Wardrobe.  0 that all oar
dissenting ministers were like-minded, then would all dissensions cease forever! November 28th, at six, we assembled again in our chapel, the cockpit.  I imagined
myself in the Pantheon, or some heathen temple, and
almost scrupled preaching there at first; but we found'the earth is the Lord's, and the fullness thereof.' His
presence consecrated the place. Never have I found a
greater sense of God than while we were repeating his
own prayer. I set before their eyes Christ crucified.
The rocks were melted, and gracious tears flowed. We
knew not how to part. I distributed some books among




REV. JOSn  WESLEY.              143
them, which they received with the utmost eagerness,
begging me to come again, and to send our preachers to
them."  (Journal.)
After preaching in various parts of Lincolnshire, and
the midland counties, Mr. Charles Wesley returned to
London; but soon, with unwearied spirit, in company with
Mr. Minton, he set off for Bristol, taking Devizes by the
way, where he had as narrow an escape for his life as his
brother had experienced at Wednesbury. An account of
these distinguished ministers of Christ would be imperfect
without a particular notice of a few of their greatest
perils. They show the wretched state of that country
which they were the appointed instruments of raising into
a higher moral and civil condition, and they illustrate
their own character. Each of the brothers might truly
say with an apostle, and his coadjutors, "We have not
received the spirit of fear, but of power, [courage,] of
love, and of a sound mind." They felt, too, that they
"received" it; for, with them, "boasting was excluded"
by that "law of faith" which led them in all things to
trust in and to glorify God. The account is taken from
Mr. Charles Wesley's journal.  The Devizes mob had this
peculiarity, that it was led on not only by the curate, but
by two dissenters! thus "Herod and Pilate were made
friends:"
"February 25th-a day never to be forgotten.  At
seven o'clock I walked quietly to Mrs. Philips', and began
preaching a little before the time appointed.  For threequarters 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




144                 THE LIFE  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 leading 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 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, and, it was said, broke his back. We
gave ourselves to 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 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 woman's clothes, and try to make my escape. Her
heart had been turned toward us by the conversion of her




REV. JOHN WESLEY.              145
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 fierceness 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 an hour, of
above a thousand wild beasts, none were left but the guard.
Our constable had applied to Mr. Street, the only justice
in town, who 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.
"Our enemies at their return made their main assault
at the back door, swearing horribly they would have me
if it cost them their lives. Many seeming accidents concurred 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 innkeeper 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 Christians, 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
1 q




146                  THE LIFE OF
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 hight 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 curtain.' At this time we fully
expected their appearance, and retired to the furthermost
corner 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,
o'we expect no such promise, that you will never come
here again; only tell me that it is not your present intention, that I may tell the gentlemen, who will then secure
your quiet departure.'  I answered,'I can not come
again at this time, because I must return to London a
week hence. But, observe, I make no promise of not




REV. JOHN WESLEY.              147
preaching here when the door is opened; 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 doings, and it was marvelous 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.
"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. The man Mrs. Naylor
had hired to ride before her was, as we now perceived,
one of the rioters. This hopeful guide was to conduct us
out of the reach of his fellows. Mr. Minton and I took
horse in the face of our enemies, who began clamoring
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 honor 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,'Worship, and thanks, and blessings,' etc.
"February 26th, I preached at Bath, and we rejoiced




148                 THE LIFE OF
like men who take the spoil. We continued our triumph
at Bristol, and reaped the fruit of our labors and sufferings."
Amidst such storms, more or less violent, were the
foundations of that work laid, the happy results of which
tens of thousands now enjoy in peace. But even the
piety which could hazard such labors and dangers for
the sake of " seeking and saving the lost," and the heroic
devotedness which remained constant under them, has
not been able to win the praise of prejudiced writers on
the subject of Methodism. Dr. Southey (Life of Wesley)
has little sympathy with the sufferings which a persecuted
people were doomed in many places so callously to endure;
and he finds in the heroism of their leaders a subject of
reproach and contempt rather than of that admiration
which, had they occupied some poetical position, he had
doubtless expressed as forcibly and nobly as any man.
Mr. Whitefield, he tells us, had " a great longing to be
persecuted," though the quotation from one of his letters,
on which he justifies the aspersion, shows nothing more
than a noble defiance of suffering, should it occur in the
course of what he esteemed his duty. Similar sarcasms
have been cast by infidels upon all who, in every age,
have suffered for the sake of Christ; and, like those in
which Dr. Southey has indulged, they were intended to
darken the luster of that patient courage which sprang
out of love to the Savior and the souls of men, by resolving it into spiritual pride, and a desire to render
themselves conspicuous. Of John Nelson, one of Mr.
WVesley's first lay coadjutors, who endured no ordinary
share of oppression and suffering, as unprovoked and
unmerited as the most modest and humble demeanor on
his part could render it, Dr. Southey truly says, that "he
had as high a spirit and as brave a heart as ever Englishman was blessed with;" yet even the narration of his




REV. JOHN WESLEY.               149
wrongs, so scandalous to the magistracy of the day, and
which were sustained by him in the full spirit of Christian
constancy, is not dismissed without a sneer at this honest
and suffering man himself.  "To prison, therefore, Nelson
was taken, to his heart's content." And so, because he
chose a prison rather than violate his conscience, and
endured imprisonments and other injuries, with the unbending feeling of a high and noble mind, corrected and
controlled by "the meekness and gentleness of Christ,"
imprisonment was his desire, and the distinction which he is
supposed to have derived from it, his motive! Before criticism so flippant and callous, no character, however sacred
and revered, could stand. It might be applied with equal
success to the persecutions of the apostles, and the first
Christians themselves; to the confessors in the reign of
Mary; and to the whole "noble army of martyrs."
The real danger to which these excellent men were
exposed is, however, concealed by Dr. Southey. Whitefield's fears, or rather hopes of persecution, he says,
"were suited to the days of Queen Mary, Bishop Gardiner, and Bishop Bonner; they were ridiculous or disgusting
in the time of George the Second, Archbishop Potter, and
Bishop Gibson." This is said because Mr. Whitefield
thought that he might probably be called to "resist unto
blood;" and our author would have it supposed, that all
this was "safe boasting," in the reign of George the Second, and while the English Church had its Archbishop
Potter and its Bishop Gibson. But not even in the early
part of the reign of George the Third, and with other
bishops in the Church as excellent as Potter and Gibson,
was the anticipation groundless.  The real danger was in
fact so great from the brutality of the populace, the ignorance and supineness of the magistrates, and the mobexciting activity of the clergy, one of whom was usually
the instigator of every tumult, that every man who went




150                  THE LIFE OF
forth on the errand of mercy in that day took his life in
his hand, and needed the spirit of a martyr, though he
was not in danger of suffering a martyr's death by regular
civil or ecclesiastical process. Dr. Southey has himself
in part furnished the confutation of his own suggestion,
that little danger was to be apprehended, by the brief
statements he has given of the hair-breadth escapes of the
Wesleys, and of the sufferings of John Nelson.  But a
volume might be filled with accounts of outrages committed
from that day to our own, in different places-for they now
occasionally occur in obscure and unenlightened parts of
the country-upon the persons of Methodist preachers, for
the sole fault of visiting neglected places, and preaching
the Gospel of salvation to those who, if Christianity be
true, are in a state of spiritual darkness and danger.  To
be pelted with stones, dragged through ponds, beaten with
bludgeons, rolled in mud, and to suffer other modes of ill
treatment, was the anticipation of all the first preachers
when they entered upon their work; and this was also the
lot of many of their hearers. Some lives were lost, and
many shortened; the most singular escapes are on record;
and if the tragedy was not deeper, that was owing at
length to the explicit declarations of George III on the
subject of toleration, and the upright conduct of the judges
in their circuits, and in the higher courts, when an appeal
was made to the laws in some of the most atrocious cases.
Assuredly, the country magistrates in general, and the
clergy, were entitled to little share of the praise. Much
of this is acknowledged by Dr. Southey; but he attempts
to throw a part of the blame upon the Wesleys themselves.
"Their doctrines of perfection and assurance" were, he
thinks, among the causes of their persecution; and "their
zeal was not tempered with discretion." With discretion, in
his view of it, their zeal was not tempered. Such discretion
would neither have put them in the way of persecution,




REV. JOHN WESLEY.               151
nor brought it upon them; it would have disturbed
no sinner and saved no soul; but they were not indiscreet
in seeking danger, and provoking language never escaped
lips in which the law of meekness always triumphed: and
as for doctrines, the mobs and their exciters were then
just as discriminating as mobs have ever been from the
beginning of the world.  They were usually stirred up by
the clergy, and other persons of influence in the neighborhood, who were almost as ignorant as the ruffians they
employed to assault the preachers and their peaceable congregations.  The description of the mob at Ephesus, in
the Acts of the Apostles, suited them as well as if they
had been the original, and not the copy: "Some cried one
thing, and some another; for the assembly was confused;
and the most part knew not wherefore they were come
together." They generally, however, agreed to pull down
the preacher, and to abuse both him and his hearers, men,
women, and even children; and that because "they
troubled them about religion."
That immediate resort to God in prayer, which was
practiced, in cases of "peril and danger," by these persecuted ministers, and their ascription of deliverances to the
Divine interposition, as in the instances above given, have
also been subjects of either grave rebuke or semi-infidel
ridicule.  It is not necessary to contend that every particular instance which, in the journals of the Wesleys, is
referred to an immediate answer to prayer, was so in
reality; because a few cases may reasonably appear doubtful. These, however, only prove that they cultivated the
habit of regarding God in all things, and of gratefully
acknowledging his hand in all the events of life; and if
there was at any time any over-application of these excellent views and feelings, yet in minds so sober as to make
the word of God, diligently studied, their only guide in all
matters of practice, no injurious result could follow. But




1 62.1THE LIFE OF'
we must reject the Bible altogether, if we shut out a paro
ticular providence; and we reduce prayer to a real absurdity, unless we allow that its very ground and reason
is special interposition. Why, for instance, should a Collect teach us to pray that "this day we may fall into no
sin, neither run into any kind of danger," if we do not
thereby place ourselves under a special protection of God,
and if our interests must necessarily be dragged after the
wheel of some general system of government? Divine
interposition is, indeed, ordinarily invisible, and can be
known only from general results; it impresses no mark
of interruption or of quickened activity upon the general
courses of things with which we may be surrounded; it
works often unconsciously through our own faculties, and
through the wills and purposes of others, as unconscious
of it as we ourselves; yet even in this case, where the
indevout see man only, the better instructed acknowledge
God who "worketh all in all." But to say that the hand
of God is never specially marked in its operations; that his
servants who are raised up by him for important services
shall never receive proofs of his particular care; that an
entire trust in him in the most critical circumstances shall
have no visible honor put upon it; that when we are "in
all things" commanded to make our requests known to
God, the prayers which, in obedience to that command,
we offer to him in the time of trouble shall never have a
special answer, is to maintain notions wholly subversive of
piety, and which can not be held without rejecting, or reducing to unmeaningness, many of the most explicit and
important declarations of holy Scripture. These were not
the views entertained by the Wesleys; and in their higher
belief they coincided with good men in all ages.  They
felt that they were about their Master's business, and they
trusted in their Master's care, so long as it might be for
his glory tlat they should be permitted to live. Nor for




REV. J OHN WESLEY.               153
that were they anxious; desiring only, that while they
lived they should "live to the Lord," and that when
they died "they should die to him;" and that so "Christ
might be magnified in their body, whether by life or by
death."
The labors of Mr. John Wesley, during the same period of two years, may be abridged from his journal.
In the first month of the year 1745, we find him  at London, and at Bristol and its neighborhood. In February
he made a journey, in the stormy and wintry weather of
that season, to Newcastle, preaching at various intermediate places.  The following extract shows the cheerful
and buoyant spirit with which he encountered these difficulties:
"Many a rough journey have I had before; but one
like this I never had, between wind and hail, and rain and
ice, and snow, and driving sleet, and piercing cold. But
it is past.  Those days will return no more, and are therefore as though they had never been.
6Pain, disappointment, sickness, strife,
Whate'er molests or troubles life;
However grievous in its stay,
It shakes the tenement of clay,
When past, as nothing we esteem;
And pain, like pleasure, is a dream.' " (Journal.)
As a specimen of that cool and self-possessed manner
which gave him so great a power over rude minds, we
may take the following anecdote.  A man at Newcastle
had signalized himself by personal insults offered to him
in the streets; and, upon inquiry, he found him  an old
offender in persecuting the members of the society by
abusing and throwing stones at them.  Upon this he sent
him the following note:
"ROBERT YOUNG,-I expect to see you, between this
and Friday, and to hear from you, that you are sensible of
yoVr fault.  Otherwise, in pity to your soul, I shall be




154                T'HE LIFE OF
obliged to inform the magistrates of your assaulting me
yesterday in the street.
"I am your real friend,         JOHN WESLEY.
"Within two or three hours, Robert Young came, and
promised a quite different behavior. So did this gentle
reproof, if not save a soul from death, yet prevent a multitude of sins." (Journal.)
While at Newcastle, he drew up the following case:
"N-ewcastle upon Tyne, Maarch 11, 1745-'46.
"I have been drawing up this morning a short state of
the case between the clergy and us: I leave you to make
any such use of it as you believe will be to the glory of
God.
" 1. About seven years since we began preaching inwoard, present salvation, as attainable by faith alone.
"2. For preaching this doctrine we were forbidden to
preach in the churches.
"3. We then preached in private houses, as occasion
offered; and when the houses could not contain the people,
in the open air.
"4. For ttis many of the clergy preached or printed
against us, as both heretics and schismatics.
"5. Persons who were convinced of sin begged us to
advise them more particularly how to flee from the wrath
to come. We replied, if they would all come at one time —
for they were numerous-we would endeavor it.
"6. For this we were represented, both from the pulpit
and the press-we have heard it with our ears, and seen
it with our eyes-as introducing Popery, raising sedition,
practicing both against Church and state; and all manner
of evil was publicly said both of us and those who were
accustomed to meet with us.
"7. Finding some truth herein, namely, that some of
those who so met together walked disorderly, we immediately desired them not to come to us any more.




REV. JOHN WESLEY.              155
" 8. And the more steady were desired to overlook the
rest, that we might know if they walked according to the
Gospel.
"9. But now several of the bishops began to speak
against us, either in conversation or in public.
"10. On this encouragement several of the clergy
stirred up the people to treat us as outlaws or mad dogs.
"11. The people did so, both in Staffordshire, Cornwall, and many other places.
" 12. And they do still, wherever they are not restrained
by their fear of the secular magistrate.
"Thus the case stands at present. Now, what can we
do, or what can you our brethren do toward healing this
breach? which is highly desirable; that we may withstand,
with joint force, the still increasing flood of Popery, De-:sm, and immorality.
"Desire of us any thing 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?
"Let us come to particulars. Do you desire us, 1. To
preach another, or to desist from preaching this, doctrine?
"We think you do not desire it, as knowing we can not
do this with a safe conscience.
"Do you desire us, 2. To desist from preaching in private houses, or in the open air? As things are now circumstanced, this would be the same as desiring us not to
preach at all.
"Do you desire us, 3. To desist from advising those
who now meet together for that purpose? or, in other
words, to dissolve our societies?
"We can not do this with a safe conscience; for we
apprehend many souls will be lost thereby, and that God
would require their blood at our hands.
"Do you desire us, 4. To advise them only one by one?




156                  THE LIFE OF
"This is impossible, because of their number.
"Do you desire us, 5. To suffer those who walk disorderly still to mix with the rest?
"Neither can we do this with a safe conscience; because
evil communications corrupt good manners.
"Do you desire us, 6. To discharge those leaders of
bands or classes-as we term them-who overlook the
rest?
"This is, in effect, to suffer the disorderly walkers still
to mix with the rest, which we dare not do.
"Do you desire us, lastly, to behave with reverence
toward those who are overseers of the Church of God? and
with tenderness, both to the character and persons of our
brethren, the inferior clergy?
"By the grace of God, we can and will do this. Yea,
our conscience beareth us witness, that we have already
labored so to do, and that at all times and in all places.
"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
churches, either if you believe us to preach false doctrine,
or if you have, upon any other ground, the least scruple
concerning it. But we desire that any who believe us to
preach true doctrine, and has no scruple at all in this matter, may not be either publicly or privately discouraged
from inviting us to preach in his church.
"2. We do not desire that any one who thinks that we
are heretics or schismatics, and that it is his duty to preach
or print against us as such, should refrain therefrom, so
long as he thinks it his duty-although in this case the
breach can never be healed.
"But we desire that none will pass such a sentence, till
he has calmly considered both sides of the question; that
he would not condemn us unheard, but first read what we
have written, and pray earnestly that God may direct him
in the right way.




REV. JOHN WESLEY.               157
"3. We do not desire any favor, if either Popery, sedition, or immorality be proved against us.
"But we desire you will not credit, without 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-which we have known done-yea,
that you will confute them, so far as ye have opportunity,
and discountenance those who still retail them abroad.
"4. We do not desire any preferment, favor, or recommendation from those that are in authority, either in
Church or state. But we desire,
" 1. That if any thing material be laid to our charge,
we may be permitted to answer for ourselves. 2. That
you would hinder your dependents from stirring up the.
rabble against us, who are certainly not the proper judges
of these matters; and 3. That you would effectually suppress, and thoroughly 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 conscience; therefore, till these things are done, the
continuance of the breach is chargeable on you and you
only." (Works, vol. iii, pp. 329-331.)
It is evident from this paper that Mr. Wesley's difficulties, arising from his having raised up a distinct people,
within the national Church, pressed upon him. He desired
union and co-operation with the clergy, but his hope was
disappointed; and, perhaps, it was much more than he
could reasonably indulge. It shows, however, his own
sincerity, and that he was not only led into his course of
irregularity, but impelled forward in it, by circumstances
which his zeal and piety had created, and which all his
prejudices in favor of the Church could not control.
After spending some time in Newcastle and the neighboring places, he visited Lincolnshire, Yorkshire, Lan



158                 THE LIFE OF
cashire, and Cheshire.  On his return southward he called
at Wednesbury, long the scene of riot, and preached in
peace. At Birmingham he had to abide the pelting of
stones and dirt; and, on his return to London, he found
some of the society inclined to Quakerism; but, by reading "Barclay's Apology " over with them, and commenting
upon it, they were recovered. Antinomianism, both of
Mystic and Calvinistic origin, also gave him trouble; but
his testimony against it was unsparing.  To erroneous
opinions, when innocent, no man was more tender; but
when they infected the conduct, they met from him the
sternest resistance. "I would wish all to observe, that
the points in question between us and either the German
or English Antinomians are not points of opinion, but of
practice. We break with no man for his opinion. We
think and let think." (Journal.)
In the summer he proceeded to Cornwall, where Dr,
Borlase, the historian of that country, in the plenitude of
his magisterial authority, still carried on a systematic persecution against the Methodists. He had made out an
order for Mr. Maxfield, who had been preaching in various
places, to be sent on board a man-of-war, but the captain
would not take him. A pious and peaceable miner, with
a wife and seven children, was also apprehended under the
Doctor's warrant, because he had said "that he knew his
sins forgiven;" and this zealous anti-heretic finally made
out a warrant against Mr. Wesley himself, but could find
no one to execute it. From Cornwall, where his ministry
had been attended with great effect, Mr. Wesley proceeded
to Wales, and thence to Bristol.
Count Zinzendorf, about this time, directed the publica
tion of an advertisement, declaring that he and his people
had no connection with John and Charles Wesley; and
concluded with a prophecy, that they would "soon run
their heads against a wall."  On this Mr. Wesley contents




REV. JOHN WESLEY.               1 65
himself with coolly remarking, "We will not, if we can
help it."
He now proceeded northward; and at Northampton
called on Dr. Doddridge, from whom he had previously
received several letters, breathing the most catholic spirit.
At Leeds the mob pelted him and the congregation with
dirt and stones; and the next evening, being "in higher
excitement, they were ready," says he, "to knock out our
brains for joy that the duke of Tuscany was emperor."
On his arrival at Newcastle, the town was in the utmost
consternation, news having arrived that the pretender had
entered Edinburg.  By the most earnest preaching, he
endeavored to turn this season of alarm to the spiritual
profit of the people, and the large congregations whom he
addressed in the streets heard with solemn attention. He
then visited Epworth, but speedily returned to Newcastle,
judging, probably, that the place of anxiety and danger
was his post of duty. Here he made an offer to the general, through one of the aldermen, to preach to the troops
encamped near the town, whose dissolute language and
manners greatly affected him; but he seems to have received no favorable answer; so, after preaching a few times
near the camp, he returned southward, endeavoring, at
Leeds, Birmingham, and other places, to turn the public
agitation, arising from the apprehension of civil war, to the
best account, by enforcing "repentance toward God, and
faith in our Lord Jesus Christ."
Mr. Wesley had occasionally employed himself in writing and getting printed small religious tracts, many thousands of which were distributed. This was revived with
vigor on his return to London this year; and he thus, by
his example, was probably the first to apply, on any large
scale, this important means of usefulness to the reformation of the people. In the form of those excellent institutions called "tract societies," the same plan has now long




160                       THE LIFE OF
been carried on systematically, to the great spiritual advwantage of many thousands.  At this period he observes,
adverting to the numerous small tracts he had written and
distributed, "It pleased God hereby to provoke others to
jealousy; insomuch that the lord mayor had ordered a
large  quantity  of papers, dissuading  from  cursing  and
swearing, to be printed, and distributed to the train-bands.
And this day, an' Earnest Exhortation to Serious Repentance' was given at every church door in or near London,
to every person who came out, and one left at the house
of every householder who was absent from church. I
doubt not but God gave a blessing therewith."*
In the early part of 1746, we find the following entry
in Mr. Wesley's journal: "I set out for Bristol.  On the
road I read over Lord King's Account of the Primitive
Church. In spite of the vehement prejudice of my education, I was ready to believe that this was a fair and impartial draught. But if so, it would follow, that bishops and
presbyters are-essentially-of one order; and that originally every Christian congregation was a Church independent on all others!"
The truth is, that Lord King came in only to confirm
* Journal.-Previous to this we find him a tract writer and distributer;
for he observes in the year 1742, " I set out for Brentford with Robert
Swindels. The next day we reached Marlboro.  When one in the
room beneath us was swearing desperately, Mr. Swindels stepped down,
and put into his hand the paper entitled Swear not at all. He thanked
him, and promised to swear no more. And he did not while he was in
the house."  Mr. Wesley had already written tracts entitled,'A Word
to a Smuggler,"'"A Word to a Sabbath-Breaker," "'A Word to a
Swearer," "A Word to a Drunkard," " A Word to a Street-Walker," "A
Word to a Malefactor," and several others. He published these that his
preachers and people might have them to give away to those who were
guilty of these crimes, or in danger of falling into them. He considered
this as one great means of spreading the knowledge of God. He also
gave his early influence to the Sunday school system. Mr. Raikes began
his Sunday school in Gloucester in 1784; and in January, 1785, Mr. Wesley published an account of it in his magazine, and exhorted his societies
to imitate that laudable example.




REV. JOHN WESLEY.               161
him in views which he had for some time begun to entertain; and they were such as show, that though he was a
Church of England man as to affection, which was strong
and sincere as far as its doctrines and its liturgy were concerned, and though he regarded it with great deference as
a legal institution, yet in respect to its ecclesiastical polity
he was even then very free in his opinions. At the second
conference, in 1745, it was asked, "Is Episcopal, Presbyterian, or Independent church government, most agreeable
to reason?"  The answer is as follows:
"The plain origin of Church government seems to be
this: Christ sends forth a person to preach the Gospel:
some of those who hear him, repent and believe in
Christ: they then desire him to watch over them, to build
them  up in faith, and to guide their souls into paths of
righteousness. Here, then, is an independent congregation, subject to no pastor but their own; neither liable to
be controlled, in things spiritual, by any other man, or
body of men whatsoever. But soon after, some from other
parts, who were occasionally present while he was speaking in the name of the Lord, beseech him to come over
and help them also. He complies, yet not till he confers
with the wisest and holiest of his congregation; and, with
their consent, appoints one who has gifts and grace to watch
over his flock in his absence. If it please God to raise
another flock, in the new place, before he leaves them,
he does the same thing, appointing one whom God hath
fitted for the work to watch over these souls also. In like
mlanner, in every place where it pleases God to gather a
little flock by his word, he appoints one in his absence to
take the oversight of the rest, to assist them as of the
ability which God giveth.
"These are deacons, or servants of the Church, and
they look upon their first pastor as the common father of
all these congregations, and regard him in the same light,
14




162                    THE LIFE OF
and esteem him still as the shepherd of their souls. These
congregations are not strictly independent, as they depend
upon one pastor, though not upon each other.
" As these congregations increase, and the deacons
grow in years and grace, they need other subordinate
deacons, or helpers, in respect of whom they may be called
presbyters or elders, as their father in the Lord may be
called the bishop or overseer of them all."*
This passage is important, as it shows that from the first
he regarded his preachers, when called out and devoted to
the work, as, in respect of primitive antiquity and the universal Church, parallel to deacons and presbyters. He
also then thought himself a Scriptural bishop.  Lord
King's researches into antiquity served to confirm these
sentiments, and corrected his former notion as to a distinction of orders.
It should here be stated, that at these early conferences
one sitting appears to have been devoted to conversation
on matters of discipline, in which the propriety of Mr.
Wesley's proceedings in forming societies, calling out
preachers, and originating a distinct religious community,
governed by its own laws, were considered; and this necessarily led to the examination of general questions of
Church government and order. This will explain the
reason why in the conferences which Mr. Wesley, his
brother, two or three clergymen, and a few preachers held
in the years 1744, 1745, 1746, and 1747, such subjects
were discussed as are contained in the above extract and
in those which follow. On these, as on all others, they
set out with the principle of examining every thing "to
the foundation."
[* It was in this relation, and from pressing necessity in circumstances
of extreme emergency, that Mr. Wesley, assisted by other presbyters,
ordained Dr. Coke, and through him Mr. Asbury, as superintendents, or
bishops, of the American Methodist Churches.-AMEnIcAN EDIT.]




REV. JOIN WESLEY.             163
"c Q. Can he be a spiritual governor of the Church who
is not a believer, not a member of it?
"A. It seems not; though he may be a governor in
outward things, by a power derived from the king.
"Q. What are properly the laws of the Church of England?
i" A. The Rubrics: and to these we submit, as the ordinance of men, for the Lord's sake.
" Q. But is not the will of our governors a law?
"A. No, not of any governor, temporal or spiritual;
therefore, if any bishop wills that I should not preach the
Gospel, his will is no law to me.
" Q. But if he produce a law against your preaching?
"A. I am to obey God rather than man."'Q. Is mutual consent absolutely necessary between
the pastor and his flock?
" A. No question. I can not guide any soul, unless he
consent to be guided by me; neither can any soul force
me to guide him, if I consent not.
"Q. Does the ceasing of this consent on either side
dissolve this relation?
"A. It must in the very nature of things. If a man
no longer consent to be guided by me, I am no longer his
guide-I am free. If one will not guide me any longer,
I am free to seek one who will."
"Q. Does a Church in the New Testament always mean
a single congregation?
"A. We believe it does; we do not recollect any instance to the contrary.
I "Q. What instance or ground is there then in the New
Testament for a national Church?
I"A. We know none at all; we apprehend it to be a
mnerely-political institution,




164                  THE LIFE OF
"Q. Are the three orders of bishops, priests, and deacons plainly described in the New Testament?
"A. We think they are, and believe they generally obtained in the Church of the apostolic age.
"Q. But are you assured that God designed the same
plan should obtain in all Churches, throughout all ages?
"A. We are not assured of it, because we do not know
it is asserted in Holy Writ.
"Q. If the plan were essential to a Christian Church,
what must become of all foreign Reformed Churches?
"A. It would follow they are no part of the Church of
Christ: a consequence full of shocking absurdity.
"Q. In what age was the divine right of Episcopacy
first asserted in England?
"A. About the middle of Queen Elizabeth's reign: till
then all the bishops and clergy in England continually
allowed and joined in the ministrations of those who were
not episcopally ordained.
"Q. Must there not be numberless accidental variations
in the government of various Churches?
"A. There must, in the nature of things.  As God
variously dispenses his gifts of nature, providence, and
grace, both the offices- themselves, and the officers in each,
ought to be varied from time to time.
"Q. Why is it that there is no determinate plan of
Church government appointed in Scripture?
"A. Without doubt because the wisdom of God had a
regard to that necessary variety.
"Q. Was there any thought of uniformity in the government of all Churches, till the time of Constantine?
"A. It is certain there was not, nor would there have
been then had men consulted the word of God only."
Nothing, therefore, can be more clear, than that Mr.
Wesley laid the ground-work of his future proceedings
after much deliberation, at this early stage of his progress.




REV. JOHN WESLEY.                      1 65
He felt that a case of necessity had  arisen, calling upon
him  to provide a ministry and a government for the people
who had been raised up; a necessity which rested upon
the obvious alternative, that they must be either furnished
with pastors of their own, or be left without sufficient aid
in the affairs of their souls.  This led him  closely to examine the whole matter; and he saw that when the authority of Scripture alone was referred to in matters of Church
arrangement and regulation, it enjoined no particular form
of administration as binding, but left the application of
certain great and inviolable principles to the piety and
prudence of those whom  God might honor as the instruments of usefulness to the souls of men.  Here he took
his stand; and he proceeded to call forth preachers, and
set them  apart, or ordain them* to the sacred office, and to
- The act of setting apart ministers by Mr. Wesley, but without imposition of hands, is here called their ordination, although that term has not
been generally in use among us; and may be objected to by those who do
not consider that imposition of hallds, however impressive as a form, and
in most Churches the uniform practice, is still but a circumstance, and
can not enter into the essence of ordination. That every religious society
has the power to determine the mode in which "the separation" of its
ministers "to the Gospel of God" shall be visibly notified and expressed,
will only be questioned by those whom prejudice and a wretched bigotry
have brought under their influence. What the body of Methodists now
practice in this respect, will, however, be allowed to stand on clearer
ground than the proceedings of Mr. Wesley, who still continued in communion with the Church. It has, therefore, been generally supposed
that Mr. Wesley did not consider his appointment of preachers, without
imposition of hands, as an ordination to the ministry; but only as an irregular employment of laymen in the spiritual office of merely expounding
the Scriptures in a case of moral necessity. This, however, is not correct. They were not appointed to expound or preach merely, but were
solemnly set apart to the pastoral office, as the minutes of the conferences
show; nor were they regarded by him as laymen, except when in common parlance they were distinguished from the clergy of the Church; in
which case he would have called any dissenting minister a layman. The
first extract from the minutes of the conferences above given, sufficiently
shows that as to the Church of Christ at large, and as to his own societies,
he regarded the preachers, when fully devoted to the work, not as laymen,
but as spiritual men, and ministers; men, as he says, "moved by the
Holy Ghost" to preach the Gospel, and who after trial were ordained to




166                        THE LIFE OF
enlarge the work by their means, under the full conviction
of his acting under as clear a Scriptural authority as could
be pleaded by Churchmen for Episcopacy, by the Presbyterians for Presbytery, or by the Congregationalists for
independency. Still he did not go beyond the necessity.
He could make this Scriptural appointment of ministers
and ordinances, without renouncing communion with the
national Church, and therefore he did not renounce it. In
these views Charles Wesley, too, who was at every one of
the early conferences, concurred with him: and if he
thought somewhat differently on these points afterward, it
was Charles who departed from first principles, not John.
So much for the accuracy of Dr. Whitehead, who  constructed his Life of the two brothers upon just the opposite
opinion!
The  discipline  which  Mr. Wesley  maintained  in  the
that and other branches of the pastoral office. In his sketch of the origin
of church government in that extract, he clearly had in view the conformity between what had taken place in his own case, and that which
must, in a great number of instances, have occurred in the earliest periods
of Christianity; and while he evidently refers to himself as the father
and bishop of the whole of the societies, he tacitly compares his " assistants" to the ancient "presbyters," and his "helpers" to the ancient
"deacons."  In point of fact, so fully did he consider himself, even in
1747-whether consistently or not, as a Churchman, let others determine,
I speak only to the fact-as setting apart or ordaining to the ministry,
that he appears to have had thoughts of adding imposition of hands to his
usual mode of ordination, which was preceded by fasting and private
prayer, and consisted of public examination, prayer, and appointment;
and he only declines this for prudential reasons. "Why," says he, "do
we not use more form in receiving a new laborer? 1. Because there is
something of stateliness in it, and we would be little and inconsiderable.
2. Because we would not make haste: we desire barely to follow providence as it gradually opens."  (Minutes of 1747.) Even this form, therefore, was regarded as what might in other circumstances be required.
The bearing of these remarks upon some future ordinations of Mr. Wesley by imposition of hands, will be pointed out in its proper place.*
[* Among the American Methodists, ordination, by imposition of hands, has been
uniformly practiced, from the time of the organization of the Methodist Episcopal
Church in the year 1784. Our forms of ordination were prepared by Mr. Wesley
himself, and are substantially the same as those used in the Church of England,
and the Protestant Episcopal Church in this country.-A=ERICAN EDIT.]




REV. JOHN WESLEY.              167
societies, was lenient and long-suffering; but where there
was an evil at the root, he had an unsparing hand. In
March, 1746, he came to Nottingham, and observes, "I
had long doubted what it was which hindered the work of
God here. But upon inquiry the case was plain. So many
of the society were either triflers, or disorderly walkers,
that the blessing of God could not rest upon them. So I
made short. work by cutting off all such at a stroke, and'leaving only that little handful, who, as far as could be
judged, were really in earnest to save their souls."
At Wednesbury and Birmingham he found that some
Alttinomian teachers, the offspring of that seed which before the recent revival of religion had been sown in various
parts of the country, and who, in that concern about spiritual things which now prevailed, began more zealously to
bestir themselves to mislead and destroy the souls of men,
under pretense of preaching a purer Gospel, had troubled
the societies. By personal conversation with some of these
teachers, in the presence of the people, he drew out the
odious extent to which they carried their notions of " Christian liberty;" and thus took an effectual method of exposing and confuting the deadly error.
Upon his return to London, it appeared that certain
pretended prophets had appeared in the metropolis, and
had excited the attention of many. He gratified his curiosity by going to visit one of them, and with good-humored
sarcasm observes, that as "he aimed at talking Latin, and
could not, he plainly showed that he did not understand
his own calling." Sober Scotland has in our own day
exhibited a similar fanaticism; and the gift of tongues,
pretended by some persons there, appears to have proved
quite as unsatisfactory an evidence of a divine commission,
as in this case. In visiting Newgate he found a penitent
and hopeful malefactor; and his journal affords a specimen
of that originality of remark, which peculiar cases, often




168                  THE LIFE OF
perplexing to others, called forth from him.  "A  real,
deep work of God seemed to be already begun in his soul.
Perhaps by driving him too fast, Satan has driven him to
God-to that repentance which shall never be repented
of." When he subsequently visited Dr. Dodd under condemnation, he is reported to have replied to his apologies
for receiving him in the condemned cell, " Courage, brother,
perhaps God saw that nothing else would do."
Bristol, Wales, Devonshire, and Cornwall, occupied
Mr. Wesley's attention during the summer of 1746, and
London, Bristol, and the places adjacent for the remainder
of the year. About this time, also, he received various
letters from  the army abroad, giving an account of the
progress of religion among the soldiers, and of the brave
demeanor in battle of many of their Methodist comrades.
These accounts appear to have given him great satisfaction, as showing the power of religion in new circumstances, and as affording him an answer to his enemies,
who asserted that his doctrines had the effect of making
men dastardly, negligent of duty, and disloyal. In the
early part of the year 1747, we find him braving the snows
of February in Lincolnshire; and in March he reached
Newcastle, to supply the absence of his brother from that
important station.
Among other excellences possessed by this great man,
he was fond of smoothing the path of knowledge, to the
diffusion of which he devoted much attention, and for
which end he published many compendiums and brief
treatises on its most important branches.  In this respect,
also, he was foremost to tread in a path which has been
of late years vigorously pursued, and must be reckoned as
one of the leaders of that class of wise and benevolent
men, who have exerted themselves to extend the benefits
of useful information from the privileged orders of society,
into the middle and lower classes.  "This week," says he,




REV. JOHN WESLEY.              169
"I read over, with some young men, a Compendium of
Rhetoric, and a System of Ethics. I see not why a man
of tolerable understanding may not in six months' time,
learn more of solid philosophy than is commonly learned
at Oxford in four-perhaps seven-years."
On his return from his labors in the north of England,
he called at Manchester, which he had formerly severai
times visited in order to take counsel with his college
fiiend Clayton, and Dr. Byrom, and had preached in the
churches. He was now seen there in a new character.
The small house which was occupied by the society could
not contain a tenth part of the people, and he therefore
walked to Salford Cross. "A numberless crowd of people
partly ran before, partly followed after me. I thought it
best not to sing, but looking round, asked abruptly,'Why
do you look as if you had never seen me before? Many
of you have seen me in the neighboring church, both
preaching and administering the sacrament.' I then gave
out the text, Seek ye the Lord while he may be found; call
upon him while he is near. None interrupted at all, or
made any disturbance, till, as I was drawing to a conclusion, a big man thrust in, with three or four more, and
bade them bring out the engine.  Our friends desired me
to remove into a yard just by, which I did, and concluded
in peace."
From the north he proceeded through Nottingham and
Staffordshire to London, and from thence to the west of
England. The influence which his calm courage often
gave him over mobs was remarkably shown on this journey. "Within two miles of Plymouth, one overtook and
informed, us that the night before all the dock was in an
uproar; and that a constable, endeavoring to keep the
peace, was beaten and much hurt. As we were entering
the dock, one met us and desired we would go the back
way;'for,' said he,'there are thousands of people waiting
15




170                  THE LIFE OF
about Mr. Hyde's door.' We rode up straight into thle
midst of them. They saluted us with three hurras; after
which I alighted, took several of them by the hand, and
began to talk with them. I would gladly have passed an
hour among them, and believe if I had, there had been an
end of the riot; but the day being far spent —for it was
past nine o'clock-I was persuaded to go in. The mob
then recovered their spirits, and fought valiantly with the
doors and windows. But about ten they were weary, and
went every man to his own home. The next day 1
preached at four, and then spoke severally to a part of the
society. About six in the evening I went to the place
where I preached the last year. A little before we had
ended the hymn came a lieutenant, a famous man, with his
retinue of soldiers, drummers, and mob. When the drums
ceased, a gentleman-barber began to speak; but his voice
was quickly drowned in the shouts of the multitude, who
grew fiercer and fiercer as their numbers increased. After
waiting about a quarter of an hour, perceiving the violence
of the rabble still increasing, I walked down into the thickest of them, and took the captain of the mob by the hand.
He immediately said,'Sir, I will see you safe home.  Sir,
no man shall touch you.  Gentlemen, stand off.  Give
back. I will knock the first man down that touches him.''We walked on in great peace; my conductor every now
and then stretching out his neck-he was a very tall manand looking round, to see if any behaved rudely, till we
came to Mr. Hyde's door. We then parted in much love.
I staid in the street near half an hour after he was gone,
talking with the people, who had now forgot their anger,
and went away in high good-humor."
In Cornwall we have a specimen of his prompt and
faithful habits of discipline.
"Wednesday, 8th, I preached at St. Ives, then at Sithney. On Thulsday the stewards of all the societies met.




REV. JOHN WESLEY.              171
I now diligently inquired, what exhorters there were in
each society? Whether they had gifts meet for the work?
Whether their lives were eminently holy? And whether
there appeared any fruit of their labor? I found upon the
whole, 1. That there were no fewer than eighteen exhorters in the county. 2. That three of these had no gifts at
all for the work, neither natural nor supernatural. 3. That
a fourth had neither gifts nor grace, but was a dull, empty,
self-conceited man. 4. That a fifth had considerable gifts,
but had evidently made shipwreck of the grace of God.
These, therefore, I determined immediately to set aside,
and advise our societies not to hear them.  5. That J. B.,
A. L., and J. W., had gifts and grace, and had been much
blessed in the work. Lastly. That the rest might be helpful when there was no preacher, in their own or the neighboring societies, provided they would take no step without
the advice of those who had more experience than themselves."
In August he visited Ireland for the first time. Methodism had been introduced into Dublin by Mr. Williams, one
of the preachers, whose ministry had been attended with
great success, so that a considerable society had been already formed. Mr. Wesley was allowed to preach once
at St. Mary's, "to as gay and senseless a congregation,"
he observes, "as I ever saw." This was not, however,
permitted a second time; and he occupied the spacious
yard of the meeting-house, both in the mornings and evenings, preaching to large congregations of both poor and
rich. Among his hearers he had also the ministers of various denominations. The state of the Catholics excited
his peculiar sympathy; and as he could have little access
to them by preaching, he published an address specially
for their use. In his journal he makes a remark on the
religious neglect of this class of our fellow-subjects by
Protestants, which contains a reproof, the force of which




172                  THE LIFE OF
has, unhappily, extended to our own times: "Nor is it any
wonder, that those who are born Papists, generally live
and die such; when the Protestants can find no better
ways to convert them, than penal laws and acts of Parliament." The chief perplexities which Ireland has occasioned to the empire are to be traced to this neglect; and
the dangers which have often sprungoup to the state from
that quarter have been, and continue to be, its appropriate
punishment.  Mr. Wesley's visit, at this time, to Ireland
was short; but he requested his brother to succeed him.
Mr. Charles Wesley, therefore, accompanied by another
preacher, Mr. Charles Perronet, one of the sons of the
venerable vicar of Shoreham, arrived there in September.
A persecution had broken out against the infant society in
Dublin, and "the first news," says Mr. Charles Wesley,
"we heard was, that the little flock stood fast in the storm
of persecution, 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
afterward states that the grand jury threw out the bill,
and thus gave up the Methodists to the fury of a licentious
mob.  "God has called me to suffer affliction with his
people. I began my ministry with,' Comfort ye, comfort
ye my people,' etc. 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." (Whitehead's Life.)
Mr. Charles Wesley spent the winter in Dublin, being
daily employed in preaching and visiting the people. In
February he made an excursion into the country, where a
few preachers were already laboring, and, in some places,
with great success. Thus was the first active and systematic




REV. J'OHN WESLEY.             173
agency for the conversion of the neglected people of
Ireland commenced by the Methodists; and, till of late
years, it is greatly to be regretted that they were left to
labor almost alone. From that time, however, not only
was the spirit of religion revived in many Protestant parts
of the country, and many Papists converted to the truth,
but the itinerant plan, which was there adopted as in England, enabled the preachers to visit a great number of
places where the Protestants were so few in numbers as
not'to be able to keep up regular worship, or to make head,
when left to themselves, against Popish influence. A barrier was thus erected against the farther encroachments of
Popery; and the light was kept burning in districts where
it would otherwise have been entirely extinguished. The
influence of'the Methodist societies would, however, have
been much more extensive, had not the large emigrations
which have been almost constantly setting in from Ireland
to America, borne away a greater number of their members in proportion than those of any other community.
Mr. Charles Wesley spent part of the year 1748 in Ireland, and preached in several of the chief towns, and especially at Cork, with great unction and success.
CHAPTER IX.
THE notices of the journeys and labors of these indefatigable ministers of Christ, given in the preceding chapter, afford but a specimen of the manner in which the foundations of the Methodist connection were carried out and
firmly laid. Nor were the preachers under their direction,
though laboring in more limited districts of country.
scarcely less laboriously employed. At this period one of
them writes from Lancashire to Mr. Wesley: "Many doors




174                   THE LIFE OF
are opened for preaching' in these parts, but can not be
supplied for want of preachers. I think some one should
be sent to assist me, otherwise we shall lose ground. My
circuit requires me to travel one hundred and fifty miles
ill two weeks; during which time I preach publicly thirtyfour times, beside meeting the societies, visiting the sick,
and transacting other affairs." (Whitehead's Life.)
Of the preachers some were engaged in business, and:
preached at their leisure in their own neighborhoods; but
still, zealous for the salvation of men, they often took considerable journeys. Others gave themselves up, for a time,
to more extended labors, and then settled: but the third
class, who had become the regular "assistants" and "helpers" of Mr. Wesley, were devoted wholly to the work of the
ministry; and, after a period of probation, and a scrutiny
into their character and talents at the annual conferences,
were admitted, by solemn prayer, into what was called
"full connection," which, as we have stated, was their
ordination.  No provision was, however, made at this early
period for their maintenance.  They took neither "purse
nor scrip;" they cast themselves upon the providence of
God, and the hospitality and kindness of the societies, and
were by them, like the primitive preachers, "helped forward after a godly sort,""  on their journeys, to open
new places, and to instruct those for whose souls "no man
cared."  It might be as truly said of them as of the first
propagators of Christianity, they had "no certain dwelling-place." Under the severity of labor, and the wretched
accommodations to which they cheerfully submitted, many
a fine constitution was broken, and premature death was
often induced.
The annual conferences have been mentioned; and that
* The want of a provision for their wives and families, in the early periods of Methodism, caused the loss of many eminent preachers, whe
were obliged to settle in independent congregations.




REV. JOHN WESLEY.               175
a correct view may be taken of the doctrines which at those
meetings it was agreed should be taught in the societies, it
will be necessary to go back to their commencement.  At
first every doctrine was fully sifted in successive " Conversations," and the great principles of a godly discipline
were drawn out into special regulations, as circumstances
appeared to require. After the body had acquired greater
maturity, these doctrinal discussions became less frequent;
a standard and a test being ultimately established in a
select number of Mr. Wesley's doctrinal sermons, and in
his "Notes on the New Testament."  The free and pious
spirit in which these inquiries were entered into was strikingly marked at the first conferences, in the commencing
exhortation: "Let us all pray for a willingness to receive
light, to know of every doctrine whether it be of God."
The widest principle of Christian liberty was also ]aid
down, as suited to the infant state of a society which was
but just beginning to take its ground, and to assume the
appearance of order.
" 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 can not; either to bishop, convocation,
or general council. And this is that grand principle of
private judgment on which all the Reformers at home and
abroad proceeded:'Every man must judge for himself;
because every man must give an account of himself to
God.'"  (Minutes.)
Never, it may be affirmed, was the formation of any
Christian society marked by the recognition of principles




176                  THE LIE OF
more liberal, or more fully in the spirit of the New Testament.
To some of the doctrinal conversations of the first conferences it is necessary to refer, in order to mark those
peculiarities of opinion which distinguish the Wesleyan
Methodists.  It is, however, proper to observe that the
clergymen and others who thus assembled did not meet
to draw up formal articles of faith. They admitted those
of the Church of England; and their principal object was
to ascertain how several of the doctrines relative to experimental Christianity, which they found stated in substance
in those articles, and farther illustrated in the Homilies, were to be understood and explained. This light
they sought from mutual discussion, in which every
thing was brought to the standard of the word of inspired
truth.
Their first subject was justification, which they describe
with great simplicity; not loading it with epithets, as in the
systematic schools, nor perplexing it by verbal criticism.
It is defined to be "pardon," or "reception into God's favor;" a view which is amply supported by several explicit
passages of Scripture, in which the terms "pardon," "forgiveness," and "remission of sins," are used convertibly
with the term "I justification."  To be " received into God's
favor," according to these Minutes, is necessarily connected
with the act of forgiveness, and is the immediate and inseparable consequence of that gracious procedure. The
same may be said of adoption; which, in some theological
schemes, is made to flow from regeneration, while the latter is held to commence previously to justification.  In
Mr. Wesley's views adoption, as being a relative change,
is supposed to be necessarily involved in justification, or
the pardon of sin; and regeneration to flow from both, as
an inward, moral change arising from the powerful and
efficacious work of the Holy Spirit who is in that momente




REV. JOHN WESLEY.                    177
given to believers.*   To their definition of justification, the
Minutes add, "It is such  a state that, if we continue
therein, we shall be finally  saved;" thus making  final
salvation conditional, and justification a state which may
be forfeited.  All willful sin was held to imply a casting
away of vital faith, and thereby to bring a man under
wrath and condemnation; "nor is it possible for him to
have justifying faith again without previously repenting."
They also agree that faith is "the condition of justification;" adding, as the proof, "for every one that believeth
not is condemned, and every one who believes is justified."
In Mr. Wesley's sermon on justification by faith, the office
of faith in justifying is thus more largely set forth:
"Surely the difficulty of assenting to the proposition,
that faith is the only condition of justification, must arise
from not understanding it. We mean thereby thus much,
that it is the only thing, without which no one is justified;
the only thing that is immediately, indispensably, absolutely requisite in order to pardon. As on the one hand,
though a man should have every thing else, without faith,
yet he can not be justified, so on the other, though he be
supposed to want every thing else, yet if he hath faith, he
can not be justified. For suppose a sinner of any kind
or degree, in a full sense of his total ungodliness, of his
utter inability to think, speak, or do good, and his absolute
meetness for hell fire; suppose, I say, this sinner, helpless
and hopeless, casts himself wholly on the mercy of God
in Christ-which indeed he can not do but by the grace
of God-who can doubt but he is forgiven in that moment?
e The connection of favor and adoption with pardon, arises from the
very nature of that act. Pardon, or forgiveness, is release firom the penalties and forfeitures incurred by transgression.  Of those penalties, the
loss of God's favor, and of filial relation to him, was among the most
weighty. Pardon, therefore, in its nature, or at least in its natural conse.
quences, implies a restoration to the blessings forfeited, for else the pen.
alt- would in part remain in force.




178                   THE LIFE OF
Who will affirm that any more is indispensably required,
before that sinner can be justified?
"And at what time soever a sinner thus believes, be it
in his early childhood, in the strength of his years, or
when he is old and hoary-headed, God justifieth that ungodly one; God, for the sake of his Son, pardoneth and
absolveth him, who had in him, till then, no good thing.
Repentance, indeed, God hath given him before; but that
repentance was neither more nor less than a deep sense of
the want of all good, and the presence of all evil. And
whatever good he hath or doeth from that hour, when he
first believes in God through Christ, faith does not find,
but bring. This is the fruit of faith. First, the tree is
good, and then the fruit is good also."
Mr. Wesley's views of repentance in this passage will
also be noted.  Here, as at the first conference, he insists
that repentance, which is conviction of sin, and works meet
for repentance, go before justifying faith; but he held, with
the Church of England, that all works, before justification,
had "the nature of sin;" and that, as they had no root in
the love of God, which can only arise from a persuasion
of his being reconciled to us, they could not constitute a
moral worthiness preparatory to pardon.  That a true
repentance springs from the grace of God is certain; but
whatever fruits it may bring forth, it changes not man's
relation to God.  He is a sinner, and is justified as such;
"for it is not a saint but a sinner that is forgiven, and
under the notion of a sinner." God justifieth the ungodly,
not the godly.  (Sermons.)  Repentance, according to his
statement, is necessary to true faith; but faith alone is the
direct and immediate instrument of pardon.
Those views of faith-of that faith by which a man,
thus penitent, comes to God through Christ-which are
expressed in the Minutes of this first conference, deserve
a more Iarticular consideration.  Here, as in defining jus



REV. JOHN WESLEY.                179
tification, the language of the schools, and of systematic,
philosophizing divines, is laid aside, and a simple enunciation is made of the doctrine of the New Testament.
"Faith in general is a divine, supernatural elenchos-evidence or conviction-of things not seen, that is, of past,
future, or spiritual things.  It is a spiritual sight of God,
and the things of God." (Minutes.)
In this description, faith is distinguished from  mere
belief, or an intellectual conviction which the consideration
of the evidences of the truth of Scripture may produce,
and yet lead to no practical or saving consequence; and
that there may be a sincere and undoubting belief of the
truth, without producing any saving effect, is a point which
our very consciousness may sufficiently assure us of;
although, in order to support a particular theory on the
subject of faith, this has sometimes been denied. Trust
is constantly implied in the Scriptural account of acceptable and saving faith, and this is the sense in which it was
evidently taken in the above definition; for its production
in the heart is referred to supernatural agency, and it is
made to result from, and to be essentially connected with,
a demonstration of spiritual things-such a conviction,
wrought by the teaching Spirit, as produces not merely a
full persuasion but a full reliance. Six years before this
time, Mr. Wesley, in a sermon before the university of
Oxford, had more at large expressed the same views as to
justifying faith: "Christian faith is not only an assent to
the whole Gospel of Christ, but also a full reliance on the
blood of Christ; a trust in the merits of his life, death,
and resurrection; a recumbency upon him as our atonement and our life, as given for us, and living in us. It is
a sure confidence which a man hath in God that, through
the merits of Christ, his sifis are forgiven, and he reconciled to the favor of God; and, in consequence hereof, a
closing with him, and cleaving to him, as our'wisdom,




t 80                 THE LIFE OF
righteousness, sanctification, and redemption, or, in one
word, our salvation."  (Sermons.)
It will however be remarked, that, in order to support
his view of the nature of justifying faith by the authority
of the Church of England, Mr. Wesley has quoted her
words from the Homily on Salvation in the latter part of
the above extract; and he thereby involved the subject in
an obscurity which some time afterward he detected and
acknowledged. The incorrectness of the wording of the
homily is indeed very apparent, although in substance it
is sound and Scriptural. When that homily defines justifying faith to be "a sure trust and confidence which a
man hath in God that his sins are forgiven, and he reconciled to the favor of God," it is clear that, by the founders
of the English Church, saving faith was regarded not as
mere belief, but as an act of trust and confidence subsequent
to the discovery made to a man of his sin and danger, and
the fear and penitential sorrow which are thereby produced.
The object of that faith they make to be God, assuredly
referring to God in the exercise of his mercy through the
atonement and intercession of Christ; and the trust and
confidence of which the homily speaks must be, therefore,
taken to imply a distinct recognition of the merits of Christ,
and a full reliance upon them. So far all is Scripturally
correct, although not so fully expressed as could be desired.  That fiom such a faith exercised in these circumstances, a "confidence," taking the word in the sense of
persuasion or assurance, that "a man's sins are forgiven,
and he reconciled to the favor of God," certainlyfollows,
is the doctrine of Scripture; and the authority of the
homily may therefore also be quoted in favor of that view
of assurance at which Churchmen have so often stumbled,
and to which they have so often scornfully referred as the
fanatical invention of modern sectaries. There is, however, an error in the homily which lies not in its substance




REV. JOHN WESLEY.                 ] 8
and general intent, but in this, that applies the same terms,
"trust and confidence," both to God's mercy in Christ,
which is its proper object, and to "the forgiveness of sins,"
which is the consequence of a sure trust and confidence in
God as exercising mercy "through Christ," because it is
that in order to which the trust or confidence is exercised.
It follows, therefore, that either there is an error in the
latter part of the statement itself-justifying faith not being
a confidence that sin is forgiven, which is absurd, because
it is the condition previously required in order to the forgiveness of sin-or otherwise, which is probable, that the
term "confidence," in the mind of the writer of the homily, was taken in a different sense when applied to God,
the object of trust, and to the forgiveness of sin; and,
when referred to the latter, meant that persuasion of the
fact of being forgiven which must be attributed to a secret
assurance of remission and acceptance by the spirit of
adoption, and which ordinarily closely follows, or is immediately connected with, justifying faith, but which is not
of its essence. But "confidence" in this sense implies
filial confidence, the trust of a child, of one already passed
into the family of God, and hence this is rather the description of the habitual faith of a justified man than of
the act by which a sinner is justified and adopted. Mr.
Wesley therefore soon perceived that the definition of justifying faith in this homily needed some correction, and he
thus expressed his views in 1747, in a letter to his brother:
"Is justifying faith a sense of pardon?  N~egatur."  It
is denied.
"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.
6. That it is the common privilege of real Christians.




1 82                 TiE LIFE OF
3. That it is the common Christian faith, which purifieth
the heart, and overcometh the world."  *  *  *  *
"But 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?
"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 faith too. But to the law
and to the testimony. All men may err: but the word of
the Lord shall stand forever."
Mr. Wesley, however, still regarded that trust in the
merits of Christ's death, in which justifying faith consists,
as resulting from  a supernatural conviction that Christ
"loved me" as an individual, and "gave himself for me."
In this he placed the proof that faith is "the gift of God,"
a work of the Holy Spirit, as being produced along with
this conviction, or immediately following it.  From this
supernatural conviction, not only that God was in Christ
"reconciling the world unto himself," but that he died
"for my sins," there follows an entire committal of the case
of the soul to the merits of the sacrifice of Christ, in an
act of trust; in that moment, he held, God pardons and
absolves him that so believes or trusts, and that this, his
pardon or justification, is then witnessed to him by the
Holy Ghost. Nor can a clearer or simpler view of stating
this great subject, in accordance with the Scriptures, be
well conceived. The state of a penitent is one of various
degrees of doubt, but all painful.  He questions the love
of God to him, from a deep sense of his sin, although he
may allow that he loves all the world beside. Before he
can fully rely on Christ, and the promises of the Gospel,
he must have hightened and more influential views of
God's love in Christ, and of his own interest in it.  It is
the office of the Holy Spirit "to take of -the things of




REV. JOHN WESLEY.                      185
Christ, and show  them" to the humble mind.  This office
of the Spirit agrees with that'X Exos or "divine conviction," of which  Mr. Wesley  speaks, and which  shows,
with the power of demonstrative evidence, the love of
Christ to the individual himself in the intention of his
sacrifice,  From  this results an entire and joyful acquiescence with the appointed method of salvation, and a full
reliance upon it, followed, according to the promise of
Scripture, with actual forgiveness, and the cheering testimony of the Spirit of adoption. Of this faith he allowed
different degrees, yet the lowest degree saving; and also
different degrees of assurance, and therefore of joy. He
was careful to avoid binding the work of the Spirit to one
rule, and to distinguish between that peace which flows
from  a comfortable  persuasion  of "acceptance  through
Christ," and those higher joys which may be produced by
that more hightened assurance which God is pleased in
many cases to impart. He taught that the essence of
true justifying faith consists in the entire personal trust
of the man of a penitent and broken spirit upon the
merits of his Savior, as having died for him; and that to
all who so believe, faith is "imputed for righteousness,"
or, in other words, pardon was administered.*' That Mr. Wesley did not hold that assurance of personal pardon is
of the essence of justifying faith is certain, from the remarks in his letter
to his brother before quoted, in which he plainly states, that to believe
that I am pardoned in order to pardon, is an absurdity and a contradiction. There will, however, appear some obscurity in a few other passages
in his writings, unless we notice the sense in which he uses certain terms,
a matter in which he never felt himself bound by the systematic phraseology of scholastic theologians. Thus there is an apparent discrepancy
between the statement of his views as given above and the following
nassage in his sermon on the "Scripture WVay of Salvation:"' Taking the word in a more particular sense, faith is a Divine evidence
and conviction, not only that' God was in Christ, reconciling the world unto
nimself;' but also that Christ loved me, and gave himselffor me. It is,)y faith-whether we term it the essence or rather a property thereofthat we receive Christ, that we receive him in all his offices, as Prophet,




13 4                      THE IIFE OF
The immediate fruits of justifying  faith  are stated  in
these  Minutes to  be "peace, joy, love; power over all
outward sin, and power to keep down inward sin."
Justifying faith, when lost, is not again attainable, except
by repentance and prayer; but "no believer need come
again into a state of doubt, or fear, or darkness; and thatordinarily  at least-he will not, unless by ignorance or
unfaithfulness." Assaults of doubt or fear are, however,
admitted, even after great confidence and joy; and "occasional heaviness of spirit before large manifestations of
the presence and favor of God."   To these views of doctrine may be added, that regeneration or the new birth is
held to be concomitant with justification.   "Good works
Priest, and King. It is by this that he is'made of God unto us wisdom,
and righteousness, and sanctification, and redemption.'
"' But is this the faith of assurance, or the faith of adherence?' The
Scripture mentions no such distinction. The apostle says,'There is one
faith, and one hope of our calling,' one Christian, saving faith,'as there
is one Lord,' in whom we believe, and'one God and Father of us all.'
And it is certain, this faith necessarily implies an assurance-which is here
only another word for evidence, it being hard to tell the difference between them-that Christ loved me, and g'ave himself for me. For'he
that believeth,' with the true living faith,'hath the witness in himself:''The Spirit witnesseth with his spirit, that he is a child of God.''Because he is a son, God hath sent forth the Spirit of his Son into his heart,
crying, Abba, Father;' giving him an assurance that he is so, and a cnildlike confidence in him. But let it be observed that, in the very nature of
the thing, the assurance goes before the confidence. For a man caln not
have a childlike confidence in God till he know he is a child of God.
Therefore, confidence, trust, reliance, adherence, or whatever else it be
called, is not the first, as some have supposed, but the second bra3nch or
act of faith."
Yet in fact the only difficulty arises from not attending to his mode of
stating the case, and his use of the term assurance. When he says that
faith includes both adherence and assurance, it is obvious that he does not
mean by assurance, the assurance of personal acceptance, which he distinctly, in the same passage, ascribes to the direct testimony of the Spirit
of God; but the assurance that Christ "died for me," "for my sins,"
\vhich special manifestation of God's love in Christ to me as an individual,
producing an entire trust in the Divine sacrifice for sin, he attributes to a
supernatural elenchos or conviction. This, however, he considers as a
i" conviction " in order to faith or trust; and then the act of personal and
entire trust in this manifested love and goodness is succeeded by the




REV. JOHN WESLEY.                       185
can not go before this faith; much less can sanctification,
which implies a continued course of good works, springing
from holiness of heart; but they follow after:" and the
reason given for this is, that as salvation, which includes
a present deliverance from  sin, a restoration of the soul to
its primitive health, the renewing of the soul after the
image of God, all holy and heavenly tempers and conversation, is by faith, it can not precede faith, which is the
appointed instrument of attaining it. To increase in all
these branches of holiness, the exercise of faith in prayer,
and the use of all the means appointed by God, are also
necessary; a living faith being that which unites the soul
to Christ, and secures the constant indwelling and influence of the Holy Spirit in the heart. Such a faith must,
therefore, necessarily lead to universal holiness of heart
direct testimony of the Spirit of adoption, which he tells us gives a man
"the assurance that he is a child of God, and a childlike confidence in
him."  And when he goes on so truly to state, that " in the very nature
of the thing, the assurance goes before confidence," and that " confidence,
trust, or reliance," is not the first but the second branch of faith, he evidently does not here mean that confidence and trust in the merit of
Christ by which we are justified, butfilial trust and confidence in God
as our reconciled Father, which must necessarily be subsequent to the
other. According to Mr. Wesley's views, the order of our passing into a
state of justification and conscious reconcilement to God, is, 1. True repentance, which, however, gives us no worthiness, and establishes no
claim upon pardon, although it so necessarily precedes justifying faith,
that all trust even in the merits of Christ for salvation would be presumptuous and unauthorized without repentance; since, as he says,'Christ is not even to be offered to the careless sinner."  (Sermon on
"the Law established through Faith.") 2. Supernatural elenchos, or
assured conviction, that " Christ loved me, and gave himself for me," in
the intention of his death; inciting to and producing full acquiescence
with God's method of saving the guilty, and an entire personal trust in
Christ's atonement for sin. Of this trust, actual justification is the result;
but then follows, 3. The direct testimony of the Holy Spirit, giving
assurance in clifferent degrees, in different persons, and often in the
same person, that I am a child of God; and, 4. Filial confidence in God.
T''he elenchos, the trust, the 8Spirit's witness, and the filial confidence he..eld, were fiequently, but not always, so closely united as not to be distinguished as to time, though each is, from  its nature, successive and
distiint.
16




1 N6                 THE LIFE OF
and life, and stands as an impregnable barrier against
Pharisaiom on the one hand, and the pollutions of Antinomianism on the other.
On another doctrine, in defense of which Mr. Wesley
afterward wrote much, these early Minutes of Conference
contain perhaps the best epitome of his views, and may be
somewhat at length quoted.
" 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. What 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 hisuncleannesses?' Ezek. xxxvi, 29."
And again:
"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 bt 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 to them?
"A. We grant, 1, That many of those who have died




REV. JOHN WESLEY.                 187
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 justified-were true believers.
"3. That by this term  alone, he rarely-if evermeans, 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 those who were wholly sanctified.
"6. That, consequently, it behooves us to speak in publie almost continually of the state of justification; but
more rarely, at least in full and explicit terms, concerning
entire sanctification.
"Q. 3. What then is the point wherein we divide?
"A. It is this: whether we should expect to be saved
from all sin, before the article of death.
"Q. 4. Is there any clear Scripture promise of this?
that God will save us from all sin?
"A-. There is: Psalm cxxx, 8,'He shall redeem  Israel
from all his sins.'
"This is more largely expressed in the prophecy of
Ezekiel:'Then will I sprinkle clean water upon you, and
you shall be clean; from all your filthiness and from all
your idols will I cleanse you.  I will also save you from
all your uncleannesses,' chap. xxxvi, 25, 29.  No promise
can be more clear. And to this the apostle plainly refers
in that exhortation,'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,'The Lord thy God
will circumcise thine heart, and the heart of thy seed, Lo




188                  THE LIFE OF
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 St. John iii, 8,'For this purpose the Son of'
God was manifested that he might destroy the works of
the devil;' 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,'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 the eighth
of Romans, (verses 3, 4,)'God sent his Son-that the
righteousness of the law might be fulfilled in us, walking
not after the flesh, but after the Spirit.'
"Q. 6. Does the New Testament afford any farther
ground for expecting 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.'Deliver us from evil;' or rather,'from
the evil one.' Now, when this is done, when we are
delivered from all evil, there can be no sin remaining.
2.' Neither pray I 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.'I bow my knees unto the God and Father of our Lord
Jesus Christ-that he would grant you-that ye, being




REV, JOHN WESLEY.              189
rooted and grounded in love, may be able to comprehend
with all saints, what is the breadth, and length, and hight.
and to know the love of Christ which passeth knowledge,
that ye might be filled with all the fullness of God,' Eph.
iii, 14, 16-19. 4.'The very God of peace sanctify you
wholly. And I pray God, your whole spirit, soul, and
body, be preserved blameless, unto the coming of our Lord
Jesus Christ,' 1 Thess. v, 23.
" Q. 8. What command is there to the same effect?
"A. 1.'Be ye perfect, as your Father which is in
heaven is perfect,' Matt. v, 48.
"2.'Thou shalt 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,'
can not mean,'Thou shalt do this when thou diest, but
while thou livest.'
"Secondly, from express texts of Scripture:
1"1.'The grace of God that bringeth salvation hath
appeared to all men, teaching us, that having renounced
[Ip7d(45Eo&] ungodliness and worldly lusts, we should
live soberly, righteously, and godly in this present world:
looking for-the glorious appearing of our Lord 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 works,' Tit. ii, 11-14.
"2.'He hath raised up a horn of salvation for usto 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




190                  THE LIFE OF
of our enemies, should serve him without fear, in holiness
and righteousness before him, all the days of our life,'
Luke i, 69, etc.
" Q. 16. Does not the harshly preaching perfection, tend
to bring believers into a kind of bondage or slavish fear?
"A. It does. Therefore we should always place it in
the most amiable light, so that it may excite only hope,
joy, and desire.
1" Q. 17. 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. 18. 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 be 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. 20. But ought we not to be troubled on account of
the sinful nature which still remains in us?
"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 to Christ every
moment, and to draw light, and life, and strength from
him, that we may go on, conquering and to conquer. And
therefore, when the sense of our sin moist abounds, the
sense of his love should much more abound."
The doctrine of assurance, and the source of it, the testimony of the Holy Spirit, as the Spirit of adoption, are
frequently referred to in these early doctrinal conversations.  This however is more fully stated in Mr. Wesley's




RfEV. JOHN WESLEY.                191
sermons; and the following extracts will be necessary to
present his views on this subject in their true light:
"But what is the witness of the Spirit? The original
word apupvpt'c may be rendered either-as it is in several
places-the witness, or, less ambiguously, the testimony, or
the record: so it is rendered in our translation, 1 John v,
11,'This is the record,' the testimony, the sum of what
God testifies in all the inspired writings,'that God hath
given unto us eternal life, and this life is in his Son.' The
testimony now under consideration is given by the Spirit of
God to and with our spirit. He is the person testifying.
What he testifies to us is,'that we are the children of
God.' The immediate result of this testimony is,'the
fruit of the Spirit;' namely,'love, joy, peace; long-suffering, gentleness, goodness.' And without these, the testimony itself can not continue; for it is inevitably destroyed,
not only by the commission of any outward sin, or the
omission of known duty, but by giving way to any inward
sin: in a word, by whatever grieves the Holy Spirit of
God.
"' 2. I observed many years ago, It is hard to find words
in the language of men to explain the deep things of God.
Indeed, there are none that will adequately express what
the Spirit of God works in his children.  But, perhaps,
one might say-desiring any who are taught of God to
correct, soften, or strengthen the expression-By the'testimony of the Spirit' I mean, an inward impression on the
soul, whereby the Spirit of God immediately and directly
witnesses to my spirit, that I am a child of God; that'Jesus
Christ hath loved me, and given himself for me;' that all
my sins are blotted out, and I, even I, am reconciled to
God.
"3. After twenty years' farther consideration, I see no
cause to retract any part of this. Neither do I conceive
how any of these expressions may be altered, so as to




192                  THE LIFE OF
make them more intelligible.  I can only add, that if any
of the children of God will point out any other expressions
which are more clear, or more agreeable to the word of
God, I will readily lay these aside.
" 4. Meantime, let it be observed, I do not mean hereby,
that the Spirit of God testifies this by any outward voice:
no, nor always by an inward voice, although he may do
this sometimes. Neither do I suppose that he always
applies to the heart-though he often may-one or more
texts of Scripture. But he so works upon the soul by his
immediate influence, and by a strong, though inexplicable
operation, that the stormy wind and troubled waves subside, and there is a sweet calm: the heart resting as in the
arms of Jesus, and the sinner being clearly satisfied that
all his'iniquities are forgiven, and his sins covered.'
" 5. Now, what is the matter of dispute concerning this?
Not, whether there be a witness or testimony of the Spirit.
Not, whether the Spirit does testify with our spirit, that
we are the children of God. None can deny this without
flatly contradicting the Scriptures, and charging a lie upon
the God of truth. Therefore, that there is a testimony of
the Spirit, is acknowledged by all parties.
" 6. Neither is it questioned, whether there is an indirect
witness or testimony that we are the children of God.
This is nearly, if not exactly, the same with'the testimony
of a good conscience toward God,' and is the result of
reason or reflection on what we feel in our own souls.
Strictly speaking, it is a conclusion drawn partly from the
word of God and partly from our own experience. The
word of God says, Every one who has the fruit of the Spirit
is a child of God.  Experience or inward consciousness
tells me that I have the fruit of the Spirit; and hence 1
rationally conclude, therefore, I am a child of God. This
is likewise allowed on all hands, and so is no matter of controversy.




BEV. JOHN WESLEY.                193
"7. Nor do we assert, that there can be any real testimony of the Spirit, without the fruit of the Spirit.  We
assert, on the contrary, that the fruit of the Spirit immediately springs from this testimony; not always, indeed, in
the same degree, even when the testimony is first given;
and much less afterward: neither joy nor peace is always
at one stay. No, nor love: as neither is the testimony
itself always equally strong and clear.
"8. But the point in question is, whether there be any
direct testimony of the Spirit at all; whether there be any
other testimony of the Spirit than that which arises from
a consciousness of the fruit.
" 1. I believe there is, because that is the plain, natural
meaning of the text,'the Spirit itself beareth witness with
our spirit, that we are the children of God.' It is manifest here are two witnesses mentioned, who together testify
the same thing, the Spirit of God and our own spirit.  The
late bishop of London, in his sermon on this text, seems
astonished that any one can doubt of this, which appears
upon the very face of the words.  Now,'the testimony of
our own spirit,' says the bishop,'is one, which is the consciousness of our own sincerity;' or, to express the same
thing a little more clearly, the consciousness of the fruit of
the Spirit. When our spirit is conscious of this, of love,
joy, peace, long-suffering, gentleness, goodness, it easily
infers, from these premises, that we are the children of
God.
"2. It is true, that great man supposes the other witness to be'the consciousness of our own good works.'
This, he affirms, is'the testimony of God's Spirit.'  But
this is included in the testimony of our own spirit: yea,
and in sincerity, even according to the common sense of
the word. So the apostle,' Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have our conversation in the world:' where it is
17




194                   THE LIFE OF
plain sincerity refers to our words and actions, at least as
much as to our inward dispositions. So that this is not
another witness, but the very same that he mentioned
before: the consciousness of our good works being only
one branch of the consciousness of our sincerity.  Consequently, here is only one witness still. If, therefore, the
text speaks of two witnesses, one of these is not the consciousness of our good works, neither of our sincerity: all
this being manifestly contained in'the testimony of oui
spirit.'
"'3. What, then, is the other witness? This might
easily be learned, if the text itself were not sufficiently
clear, from the verse immediately preceding.'Ye have
received, not the spirit of bondage, but the Spirit of adoption, whereby we cry, Abba, Father.' It follows,'The
Spirit itself beareth witness with our spirit, that we are
the children of God.'
"4. This is farther explained by the parallel text, Gal.
iv, 6:'Because ye are sons, God hath sent forth the Spirit
of his Son into your hearts, crying, Abba, Father.' Is
not this something immediate and direct, not the result of
reflection or argumentation? Does not this Spirit cry,'Abba, Father,' in our hearts, the moment it is given, antecedently to any reflection upon our sincerity, yea, to any
reasoning whatsoever? And is not this the plain, natural
sense of the words, which strikes any one as soon as he
hears them? All these texts, then, in their most obvious
meaning, describe a direct testimony of the Spirit.
" 5. That the testimony of the Spirit of God must, in the
very nature of things, be antecedent to the testimony of our
owon spirit, may appear from  this single consideration.
We must be holy in heart and life, before we can be conscious that we are so.  But we must love God before we
can be holy at all, this being the root of all holiness.
Now, we can not love God, till we know he loves us:'we




REV. JOHN WESLEY.               19~
love him because he first loved us.' And we can not know
his love to us, till his Spirit witnesses it to our spirit.
Since, therefore, the testimony of his Spirit must precede
the love of God and all holiness, of consequence it must
precede our consciousness thereof."
A doctrine so often misrepresented and misunderstood
could not be so properly stated as in Mr. Wesley's own
words; and as many, and those even professing to be sober
Christians, have, principally with reference to this doctrine, frequently opened' upon this venerable man the full
cry of enthusiasm and fanatical delusion, it may be proper
to add a few explanatory and defensive remarks, and that
not merely for the sake of justice to his opinions, but in
support of a great doctrine of revelation, most intimately
connected with the hope and comfort of man.
And, 1. The doctrine of assurance as held by the founder
of Methodism was not the. assurance of eternal salvation,
as held by the Calvinistic divines, but that persuasion
which is given by the Holy Spirit to penitent and believing
persons, that they are'now accepted of God, pardoned,
and adopted into God's family."  It was an assurance,
therefore, on the ground of which no relaxation of religious
effort could be pleaded, and no unwatchfulness of spirit or
irregularity of life allowed: for he taught, that only by the
lively exercise of the same humble and obedient faith in
the merits and intercession of Christ, this state of mind
could be maintained, and it was made by him a motiveinfluential as our desire of inward peace can be influential-to vigilance and obedience.
2. This doctrine can not be denied without disconnecting
religion from peace of mind, and habitual consolation.
For if it is the doctrine of the inspired records, and of all
orthodox Churches, that man is by nature prone to evil,
and that in practice he violates that law under which,
as a creature, he is placed, and is thereby exposed to




196                    THE LIFE OF
punishment; if also it is there stated, that an act of grace
and pardon is promised on the conditions of repentance
toward God and faith in our Lord Jesus Christ; if that
repentance implies consideration of our ways, a sense of
the displeasure of almighty God, contrition of heart, and
consequently trouble and grief of mind, mixed, however,
with hope, inspired by the promise of forgiveness, and
which leads to earnest supplication for the actual pardon
of sin so promised, it will follow from these premises, either
that forgiveness is not to be expected till after the termination of our course of probation, that is, in another life; and
that, therefore, this trouble and apprehension of mind can
only be assuaged by the hope we may have of a favorable
final decision on our case; or, that sin is, in the present
life, forgiven as often as it is thus repented of, and as often
as we exercise the required and specific acts of trust in the
merits of our Savior; but that this forgiveness of our sins
is not in any way made known to us: so that we are left,
as to our feelings, in precisely the same state as if sin were
not forgiven till after death, namely, in grief and trouble
of mind, relieved only by hope; or, that when sin is forgiven by the mercy of God through Christ, we are, by
some means, assured of it, and peace and satisfaction of
mind take the place of anxiety and fear.
The first of these conclusions is sufficiently disproved
by the authority of Scripture, which exhibits justification
as a blessing attainable in this life, and represents it as
actually experienced by true believers. "Therefore, being
justified by faith, etc... There is now no condemnation to them who are in Christ Jesus... Whosoever
believeth is justified from all things," etc. The quotations
might be multiplied, but these are decisive. The notion,
that though an act of forgiveness may take place, we are
unable to ascertain a fact so important to us, is also irreconcilable with many texts in which the writers of thAc




REV. JOHN WESLEY.                19~'
New Testament speak of an experience, not confined personally to themselves, or to those Christians who were
endowed with spiritual gifts, but common to all Christians.
"Being justified by faith, we have peace with God.
We joy in God, by whom we have received the reconciliation... Being reconciled unto God by the death of
his Son... We have not received the spirit of bondage again unto fear, but the Spirit of adoption whereby
we cry, Abba, Father." To these may be added innumerable passages which express the comfort, the confidence, and the joy of Christians; their "friendship" with
God; their "access" to him; their entire union and delightful intercourse with him; and their absolute confidence
in the success of their prayers. All such passages are
perfectly consistent with deep humility and self-diffidence;
but they are irreconcilable with a state of hostility between
the parties, and with an unascertained, and only hopedfor, restoration of friendship and favor.
3. The services of the Church of which Mr. Wesley
was a minister, may be pleaded also in support of his
opinions on this subject.  Those services, though, with
propriety, as being designed for the use, not of true Christians only, but of mixed congregations, they abound in
acts of confession, and the expressions of spiritual grief,
exhibit also this confidence and peace, as objects of earnest
desire and hopeful anticipation, and as blessings attainable
in the present life. We pray to be made "children by
adoption and grace;" to be "relieved from the fear of
punishment by the comfort of God's grace;" not to be
"left comfortless, but that God, the King of glory, would
send to us the Holy Ghost to comfort us;" and that by
the same Spirit having a right judgment in all things, "we
may evermore rejoice in his holy comfort." In the prayer
directed to be used for one troubled in mind or in conscience, we have also the following impressive petitions:




198                      THE LIFE OF
"Break not the bruised reed, nor quench the smoking flax,
Shut not up thy tender mercies in displeasure, but make
him to hear of joy and gladness, that the bones which
thou hast broken may rejoice. Deliver him from the fear
of the enemy, and lift up the light of thy countenance upon
him, and give him peace."   Now, unless it be contended,
that by these petitions we are directed to seek what we
can never find, and always to follow that which we can
never overtake, the Church, in the spirit of the New Testament, assumes that the forgiveness of sins, and the relief
of the sorrows of the penitent state, are attainable, with
those consequent comforts and joys which can only arise
from  some assurance of mind, by whatever means and in
whatever degree communicated, that we have a personal
interest in the general promise, and that we are reconciled
to God by the death of his Son. For since the general
promise is made to many who will never be benefited by
it, it can not of itself be the ground of a settled religious
peace of mind.  As it is a promise of blessings to be individually experienced, unless I can have personal experience
of them, it holds up to hope what can never come into
fruition.*
* " Faith is not merely a speculative but a practical acknowledgment of
Jesus as the Christ-an effort and motion of' the mind toward God; when
the sinner, convinced of sin, accepts with thankfiilness the proffered terms
of pardon, and in humble confidence applying individually to himself the
benefit of the general atonement, in the elevated language of a venerable
father of the Church, drinks of the stream which flows fiom the Redeemer's side. The effect is, that in a little he is filled with that perfect
love of God which casteth out fear-he cleaves to God with the entire
affection of the soul. And fiom this active, lively faith, overcoming the
world, subduing carnal self, all those good works do necessarily spring,
which God hath before ordained that we should walk in them." (Bishop
Horsley's Sermons.)
"The purchase, therefore, was paid at once, yet must be severally
reckoned to every soul whom it shall benefit. If we have not a hand to
take what Christ's hand doth either hold or offer, what is sufficient in him
can not be effectual to us. The spiritual hand, whereby we apprehend
bhe sweet offer of our Savior, is faith, which, in short, is no other than an
affiance in the Mediator. Receive peace and be happy: believe, and




REV. JOHN WESLEY.                    199
An assurance, therefore, that those sins which were felt
to "be a burden intolerable" are forgiven, and that all
ground of that apprehension of future punishment which
causes the penitent to "bewail his manifold sins" is removed by restoration to the favor of the offended God,
must be allowed, or nothing would be more incongruous
and indeed impossible, than the comfort, the peace, the
rejoicing of spirit, which, in the Scriptures, are attributed
to believers. If, indeed, self-condemnation, and the apprehension of danger, had no foundation but in the imagination, the case would be totally altered.  Where there is
no danger, delverance is visionary; and the joy it inspires
is raving, and not reason. But if a real danger exists,
and if we can not escape it except by an act of grace on
the part of almighty God, we must have some evidence of
his gracious interposition in our case, or the guilty gloom
will abide upon us. The more sincere and earnest a person is in the affairs of his salvation, the more miserable
he must become if there be no possibility of his knowing
that the wrath of God no longer abideth upon him: then
the ways of wisdom would be no longer "ways of pleasantness, and paths of peace."
4. Few real Christians, therefore, have ever denied the
possibility of our becoming so persuaded of the favor and
good-will of God toward us as to produce substantial comfort to the minfd; but they have differed in opinion as to
the means by which this is acquired. Some have said that
thou hast received. Thus it is that we have an interest in all that God
hath promised, or Christ hath performed. Thus have we from God both
forgiveness and love, the ground of all whether peace or glory."  (Bishop
Hall's Heaven upon Earth.)
" It is the property of saving faith, that it hath a force to appropriate,
and make Christ our own. Without this, a general remote belief would
have been cold comfort.' He loved me, and gave himself for me,' saith
St. Paul. What saith St. Chrysostomi?'Did Christ die only for St. Paul'
No. JVon excludit, sed appropriat;' lie excludes no others, but he will
secure himself." (Bishop Browvnrigg's Sermon on Easter Day.)




E00                  THE'E  OFt 
we obtain it by inference; others, by the direct inward testimony of the Holy Spirit. The latter, as we have seen,
was the opinion of Mr. Wesley; but he never failed to
connect this doctrine with another, which, on the authority
of St. Paul, he calls "the witness of our own spirit,..
the consciousness of having received, in and by the Spirit
of adoption, the tempers mentioned in the word of God, as
belonging to his adopted children-a consciousness that
we are inwardly conformed, by the Spirit of God, to the
image of his Son, and that we walk before him in justice,
mercy, and truth, doing the things which are pleasing in
his sight." These two testimonies he never put asunder,
although he assigned them distinct offices; and this can not
be overlooked if justice be done to his opinions. In order
to prevent presumption, he reminds his readers that the
direct testimony of the Holy Spirit is subsequent to true
repentance and faith; and on the other hand, to guard
against delusion, he asks, "How am I assured that I do
not mistake the voice of the Spirit?  Even by the testimony of my own spirit,'by the answer of a good conscience toward God:' hereby you shall know that you are
in no delusion, that you have not deceived your own soul.
The immediate fruits of the Spirit ruling in the heart are
love, joy, peace, bowels of mercies, humbleness of mind,
meekness, gentleness, long-suffering.  And the outward
fruits are the doing good to all men, and a uniform obedience to all the commands of God."  Where, then, is the
enthusiasm  of the doctrine as thus stated?  An enthusiastic doctrine is unsupported by the sacred records; but
in confirmation of this we read, "The Spirit itself beareth
witness with our spirit, that we are the children of God."
Here the witnesses are the Spirit of God, and our own
spirit; and the fact to which the testimony is given, is,
that "we are the children of God... And because
ye are sons, God hath sent forth the Spirit of his Son into




REV. JOIHN WESLEY'.             201
your hearts, crying, Abba, Father!"  To these passages
may be added all those texts which speak of the inward
intercourse of the Spirit of God with believers; of his
dwelling in them, and abiding with them as the source of
comfort and peace; and which, therefore, imply the doctrine. Nor can such passages be interpreted otherwise
than as teaching the doctrine of assurance, conveyed immediately to the mind of true believers by the Holy Spirit,
without allowing such principles of construction as would
render the sense of Scripture uncertain, and unsettle the
evidence of some of the most important doctrines of our
religion.
It is true that a more "sober" and "less dangerous"
method, as it has been called, of obtaining a comfortable
assurance of our justification before God, has been insisted
upon as, equally consistent with the word of God; but,
upon examination, it will be found delusive.  This is what
is termed a process of inference, and is thus explained.
The question at issue is, "Am I a child of God?" The
Scriptures declare that "as many as are led by the Spirit
of God are the sons of God." I inquire, then, whether I
have the Spirit of God; and, in order to determine this, I
examine whether I have "the fruits of the Spirit." Now,
"the fruits of the Spirit are love, joy, peace, gentleness,
goodness, meekness, faith, temperance;" and having sufficient evidence of the existence of these fruits, I conclude
that I have the Spirit of God, and am, therefore, a pardoned and accepted child of God. This is the statement.
But, among these enumerated fruits of the Spirit, we find
love, joy, and peace, as well as gentleness, goodness, meekness, fidelity, and temperance; and if it be said that no
man has a right to assume that "he is so led by the Spirit
of God," as to conclude that he is a child of God, who
has only the affections of "peace and joy" to ground his
confidence upon, we have as good a reason to affirm the




202                    THE LIFE OF
same thing, if he has "meekness and temperance," without "love, and peace, and joy;" the love, the peace, and
the joy being as much fruits of the Spirit as the moral
(lualities also enumerated.
But can "love," love to God as our Father-"peace,"
peace with God, as in a state of friendship with us-and
"joy," "joy in God by whom we have received the reconciliation" —exist at all without a previous or concomitant
assurance of the Divine forgiveness and favor? Surely
nothing is so clear, that it is not possible to love God as a
Father and a Friend, while he is still regarded as an of,
fended Sovereign and a vengeful Judge; and that to feel a
sense of his displeasure, and to be at "peace" with him,
and to rejoice in him, are contradictions: and if so, the
very ground of this inference, that we are in the Divine
favor, and adopted into his family, is taken away. This
whole inferential process proceeds upon dividing the undivided fruit of the Spirit, for which we have assuredly no
authority; nor, indeed, have we any reason to conclude
that we have that gentleness, that goodness, that meekness,
etc., which the apostle describes, should the "love, joy,
and peace," which he places among the leading fruits of
the Spirit, be wanting. If, then, the whole undivided fruit
of the Spirit be taken as the medium of ascertaining the
fact of our forgiveness and adoption, and if it is even
absurd to suppose that we can love God, while yet we feel
him to be angry with us, and that we can rejoice and have
peace, while the fearful apprehensions of the consequences
of unremitted sin are not removed from our minds, then
the only ground of our "love, joy, and peace" is pardon
revealed and witnessed, directly and immediately, by the
Spirit of adoption.*
* The precedence of the direct witness of the Spirit of God to the
indirect witness of our own, and the dependence of the latter upon the
fbormer, are very clearly stated by three divines of great authority; to




REV. JOHN WESLEY.                      203
The mind of Mr. Wesley was, also, too discriminating
not to perceive, that, in the scheme of attaining assurance
by inference from  moral changes only, there was a total
neglect of the offices explicitly ascribed to the Holy Spirit
in the New  Testament, and which on this scheme are unnecessary.  These are clearly stated to be that of "bearing witness" with the spirits of believers, that they are
the children of God; that of the Spirit of adoption, by
which they call God Father in the special sense in which
it is correlative to that sonship which we obtain only by a
justifying faith in Christ; and that of a Comforter, promised to the disciples to abide with them "forever," that
their "joy might be full."
whom I refer the rather, because many of their followers of the present
day have become very obscure in their statements of this branch of Christian experience:
" St. Paul means that the Spirit of God gives such a testimony to us,
that he being our guide and teacher, our spirit concludes our adoption of
God to be certain. For our own mind, of itself, independent of the preceding testimony of the Spirit, [nisi prceunte Spiritus testimonio,] could
not produce this persuasion in us. For while the Spirit witnesses that we
are the sons of God, he, at the same time, inspires this confidence into
our minds, that we are bold to call God our Father." (Calvin on Romans
viii, 16.)
"Romans viii, 16,'The Spirit itself beareth witness with our spirits
that we are the sons of God:' the witness which our own spirits do give
to our adoption is the work and effect of the Holy Spirit in us; if it were
not, it would be false, and not confirmed by the testimony of the Spirit
himself, who is the Spirit of truth.'And none knoweth the things of'God but the Spirit of God,' 1 Cor. ii, 11. If he declare not our sonship
in us, and to us, we can not know it. How doth he then bear witness
to our spirits? What is the distinct testimony? It must be some such act
of his that evidenceth itself to be from himn, immediately, to them that are
concerned in it, that is, those to whom it is given." (Dr. Owen on the
Spirit, sect. 9.)
" The Spirit of adoption doth not only excite us to call upon God as our
Father, but it doth ascertain and assure us, as before, that we are his children. And this it doth not by any outward voice, as God the Father to
Jesus Christ, nor by an angel, as to Daniel and the Virgin Mary, but by
an inward and secret suggestion, whereby he raiseth our hearts to this
persuasion, that God is our Father, and we are his children. This is not
the testimony of the graces and operations of the Spirit, but of the Spirit
itself" (Poole on Romans viii, 16.)




204                   IITHE LIFE OF
Enough has been said on this subject to show that Mr.
Wesley, on this doctrine, was neither rash nor inconsiderate, much less enthusiastic. It is grounded on no
forced, no fanciful interpretation of Scripture; and it maintains, as of possible attainment, one of the most important
and richest comforts of the human mind.  It leaves no
doubt as to a question which, while problematical, must,
if we are earnest in seeking our salvation, be fatal to our
peace; it supposes an intercourse between God and the
minds of good men, which is, surely in the full and genuine spirit of the Christian religion, eminently called the
"ministration of the Spirit;" and it is, as taught by him,
vitally connected with sober, practical piety. That, like
the doctrine of justification by faith alone, it is capable of
abuse, is very true. Many have perverted both the one
and the other. Faith with some has been made a discharge from duty; and with respect to the direct witness
of the Spirit, fancy has, no doubt, been taken, in some instances, for reality. But this could never legitimately follow from the holy preaching of the founder of Methodism.
His view of the doctrine is so opposed to license and real
enthusiasm, to pride and self-sufficiency, that it can only
be made to encourage them by so manifest a perversion,
that it has never occurred except among those most ignorant of his writings.  He never encouraged any to expect
this grace but the truly penitent, and he prescribed to
them "fruits meet for repentance." He believed that
justification was always accompanied by a renewal of the
heart, and as constantly taught, that the comfort "of the
Holy Ghost" could remain the portion only of the humble
and spiritual, and was uniformly and exclusively connected
with a sanctifying and obedient faith. He saw that the
fruits of the Spirit were "love, joy, peace," as well as
"gentleness, goodness, meekness, and faith;" but he also
taught that all who were not living under the constant




REV. JOUN WESLEY.                     206
influence of the latter would fatally deceive themselves by
any pretensions to the former.
Such were the views of the first Methodists, on these
important points, and such are the unchanged opinions of
their successors to this day. They may be called peculiarities, because they differed in some respects from the same
doctrines of justification, faith, assurance, and sanctification, when associated with various modifications of Calvinism; and although somewhat similar doctrines are found
in many Arminian writers, yet in the theology of the Wesleys they derive life and vigor from the stronger views of
the grace of God which were taught them by their Moravian and Calvinistic brethren.
No man more honestly sought truth than Mr. Wesley,
and none more rigidly tried all systems by the law and the
testimony.  As to authority he was "a man of one book;"
and whatever may be thought peculiar in his views, he
drew from that source by the best application of his judgment.-* He wanted not, however, authority of another
X The following beautiful and striking passage, illustrative of the above
remark, is fiom the preface to his sermons:
"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. [A man of one book.] Here then I am, far from the busy
ways of men. I sit down alone! only God is here. In his presence, I
read hd bhook; for this end, to find my way to heaven. Is there a doubt
concerning the meaning of what I read? Does any thing appear dark
and intricate?  I lift up my heart to the Father of lights. Lord, is it not
thy word,'If any man lack wisdom, let him ask of God?' Thou'givest
liberally, and upbraidest not.' Thou hast said,' If any be willing 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




206                    THE LIFE OF
kind for his leading opinions. On the article of justification he agreed with all the Reformed Churches; his notion
of saving faith was substantially that of the divines of the
best ages of the Reformation, and of still earlier times;
nor was his doctrine of the direct witness of the Spirit to
our adoption one as to which any exclusive peculiarity
could be attributed to him, except that he more largely
and zealously preached it than any other man in modern
times. It was the doctrine of Luther, Calvin, Beza,
Arminius, and others of equally eminent rank abroad
and at home. We may add also that such prelates and
divines as Hooper, Andrews, Hall, Hooker, Usher, Brown"igg, Wake, Pearson, Barrow, Owen, and Poole, have
expressed it in terms as explicit, and with equal deference
to the testimony of the word of God.
The minutes of the early conferences are not confined
to doctrinal discussions; but we see in them the frame of
the discipline of the body, growing up from year to year,
and embodied in many copious directions and arrangements. The most important of these remain in force to
this day, although some in a maturer state of the society
have gone into disuse. This discipline need not particularly be specified, as being for the most part well known
and established; but a few miscellaneous particulars may
be selected from the minutes of several successive years,
as being in some instances of great importance, and in
others characteristic, and occasionally amusing,
The duty of obeying bishops was considered at the very
first conference of 1744; and the conclusion is, that this
obedience extends only to things indifferent; a rather
strict narrowing up of canonical obedience, at this early
spiritual things with spiritual.' I meditate thereon, with all the attention
and earnestness of which my mind is capable. If any doubt still remain,
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."




R EV. JOHN WESILEY.                 207
period.  The establishment of "a seminary for laborers"
was a subject of consideration at this conference also, but
was postponed.  The reasons why it was not afterward
carried into effect appear to have been, the rapid spread
of the work, and the consequent demand for additional
preachers.  Mr. Wesley also looked to Kingswood school
as subsidiary to this design. In the mean time he enjoined the study of the Greek and Latin poets and historians, as well as the  original Scriptures, upon  the
preachers; and a large course of theological and general
reading. This shows his views of the subserviency of
literature to usefulness in the ministry.*
No preaching was to be continued where societies were
not raised up. It seems to have been a fixed maxim with
the Wesleys, not to spend time in cultivating barren
ground.  No band ticket was to be given to the wearers
of ruffles-a practice which, though then common, accorded not with their notions either of good taste or of
the duty of economizing money in order to charity.
Equal strictness was observed as to the dress of females.
Simplex munditiis  [plainness with  neatness] was  Mr.
Wesley's classical rule; and the exclusive "ornament of
a meek and quiet spirit," his Scriptural one. All who
married unbelievers were to be expelled from society.
The people were required not only to stand during singing, but while the text was read. This excellent custom  now  continues only in Ireland.  Dram-drinking and' As the subject of a seminary or college has been of late brought
under discussion, it may be not uninteresting to those who have not access
to the manuscript copies of the first minutes, extracts from which only are
ill print, to give the passages which relate to this subject from the complete minutes of 1744 and 1745. In the former year it is asked, "Can
we have a seminary for laborers?" and the answer is, "If God spare us
till another conference." The next year the subject was resumed, " Can
we have a seminary for laborers yet?" Answer: " Not till God gives us
a proper tutor." So that the institution was actually resolved upon, and
delayed only by circumstances.




208                   THE LIFE OF
pawnbroking were also sins of exclusion: so that, in fact,
the Methodist societies were the first temperance societies.
Reading was enjoined as a religious duty, and every
preacher was bound to circulate every new book published
or recommended by Mr. Wesley; so anxious was he to
spread useful knowledge through society, and to improve
at once the intellects and hearts of his people.  The officers of the society are said to be "clergymen, assistants,
helpers, stewards, leaders of bands, leaders of classes, visitcrs of the sick, schoolmasters, and housekeepers."  The
last class will in the present day create a smile; but at that
time their business was to reside in the houses built in
several of the large towns, where both Mr. Wesley and the
preachers took up their abode during their stay. They
were elderly and pious women, who, being once invested
with an official character, extended it sometimes from the
house to the church, to the occasional annoyance of the
preachers. As married preachers began to occupy the
houses, they were at length dispensed with.  Smuggling
and the buying of uncustomed goods had frequent anathemas dealt out against them, and expulsion was the unmitigated penalty.  Respect of persons was strictly forbidden
to the preachers, who were also enjoined to be easy of access to all. Every preacher was to promise rather to break
a limb thlan to disappoint a congregation. No preacher
was to be continued who could not preach twice every day.
He was to take care that only suitable tunes should be
sung; and was advised to use in public only hymns of
prayer and praise, not those descriptive of states of mind.
Lemonade was to be taken after preaching, or candied
orange peel, or a little warm ale; but egg and wine, and
late suppers, are denounced as downright poison.  The
views entertained of a call to the ministry deserve quoting
in full:




REV. JOHN WESLEY.             209
"Q. How shall we try those who think they are moved
by the Holy Ghost, and called of God 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 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, we believe
he is called of God to preach."
The probation of the preachers was at first one year; but
was afterward extended to four. The following minute of
1745 shows that Mr. Charles Wesley was never considered
as co-ordinate with his brother in the government of the
societies:
"Q. Should not my brother follow me step by step, and
Mr. Meriton [another clergyman] him?
"A. As far as possible."
What Mr. Wesley was next to write, was a matter on
which he asked the advice of the conference for several
years. A little stock of medicines, to be dispensed to the
poor, was ordered to be provided for London, Bristol, and
Newcastle. It is not generally known that Mr. Wesley
pursued a course of regular medical study, while at Oxford. Preachers were cautioned against giving out long
hymns, and were exhorted to choose the tunes, that so
they might be suitable to the hymn.  Copies of the
nminutes of thei conference were to be written out and given




210                     THE LIFE OF
to each member present: when the number of preachers
increased, printing was adopted.*  In 1749 it seems to
have been proposed that the societies every-where should
be considered one, of which the London society should be
the mother church. This, however, came to nothing.
The societies, indeed, were one, but the center of union
was first Mr. Wesley himself, then the conference of
preachers.  In the same year all chapels were directed to
be built after the model of that of Rotherham, and the
number of circuits, each very extensive, had increased to
twenty-two. Regular funds for the support of the preachers, and for aiding worn-out preachers, began now to be
established.  A  regular settlement of the chapels upon
trustees had been enjoined in 1749; and in 1765 a person
was appointed to be sent through England to survey the
deeds, and supply wanting trustees. All chapel windows
were to be sashed; no "tub pulpits" were to be allowed;
and men and women were every-where to sit apart. The
societies are warned against little oaths, such as "my life,"
"my honor," etc., and against "compliments," and unmeaning words. In general, many are reproved for talking
too much, and reading too little.  In 1776 all octagon
chapels are directed to be built like that at Yarm; and all
square ones like that at Scarboro.  No Chinese paling
was to be set up before any chapel; and the people are
forbidden to crowd into the preachers' houses, as though
they were coffee-houses. No leaders' meeting was to be
held without the presence of a preacher, and the spirit of
debating at all meetings was to be strictly guarded against.
* Perhaps not more than one or two manuscript copies of the complete
minutes of the conferences from 1744 to 1747 are in existence. That
which lies before me, and from which extracts have been made in the preceding pages, wants two or three of the first pages of the minutes of 1744.
It was not written by Mr. Wesley, but is a copy corrected by his own
hand in different places. This is mentioned, as several of the extracta
will be new even to some of the senior preachers.




REV 30J11  WESLEY.            21 
If bankrupts did not pay their debts when they are able,
they were to be excluded the society. Sluts were to be
kept out of the preachers' houses, and cleanliness was held
to be next to godliness.
Thus, to a number of little things among many greater
and weightier matters, the active mind, the taste, and the
orderly habits of the founder of Methodism applied itself.
Every thing was, however, kind and bland in his manner
of injunction; and when he was disappointed as to the
exact observance of his regulations, his displeasure was
admirably proportioned to the weight of the case. No
man generally knew better how to estimate the relative
importance of things, and to give each its proper place and
rank, although it would be to deny to him the infirmity of
human nature to suppose that this rule of proportion was
always observed. If little things were by him sometimes
made great, this praise, however, he had without abatement, that he never made great things little.
The notices of the deaths of the preachers, year by year,
in the early minutes, all bear the impress of the brevity
and point of Mr. Wesley's style. The first time that the
regular question, "What preachers have died this year?"
appears, is in the minutes of 1777. A few sketches of
character from this laconic obituary in different years, will
illustrate his manner of keeping these annual records:
" Thomas Hosking, a young man, just entering on the
work; zealous, active, and of an unblamable behavior.
And Richard Burke, a man of faith and patience, made
perfect through sufferings: one who joined the wisdom and
calmness of age with the simplicity of childhood."
"Richard Boardman, a pious, good-natured, sensible
man, greatly beloved of all that knew him. He was one
of the two first that freely offered themselves to the service
of our brethren in America. He died of an apoplectic fit,
and preached the night before his death. It seems he




212                  THE LIFE O0
might have been eminently useful, but good is the will of
the Lord.
"Robert Swindells had been with us above forty years.
He was an Israelite indeed. In all those years I never
knew him to speak a word which he did not mean; and he
always spoke the truth in love; I believe no one ever
heard him speak an unkind word. He went through
exquisite pain-by the stone-for many years; but he was
not weary. He was still' Patient in bearing ill, and doing well.'
"One thing he had almost peculiar to himself; he had no
enemy! So remarkably was that word fulfilled,' Blessed
are the merciful; for they shall obtain mercy.'
"James Barry was for many years a faithful laborer in
our Lord's vineyard.  And as he labored much, so he
suffered much; but with unwearied patience.  In his death
he suffered nothing, stealing quietly away in a kind of
lethargy.
"Thomas Payne was a bold soldier of Jesus Christ,.
His temper was uncommonly vehement; but before he
went hence, all that vehemence was gone, and the lion
was become a lamb. He went away in the full triumph
of faith, praising God with his latest breath.
"Robert Naylor, a zealous, active young man, was
caught away by a fever, in the strength of his years. But
it was in a good hour; for he returned to Him whom his
soul loved, in the full assurance of faith.
"A fall from his horse, which was at first thought of
little consequence, occasioned the death of John Livermore;
a plain, honest man, much devoted to God, and determined
to live and die in the best of services.
"John Prickard, a man thoroughly devoted to God,'and
an eminent pattern of holiness: and Jacob Rowell, a faith,
ful old soldier, fairly worn out in his Master's service.
"Thomas Mitchell, an old soldier of Jesus Christ,




REV. JOHN WESLEY.               213
"'John Fletcher, [vicar of Madeley,] a pattern of all
holiness, scarce to be paralleled in a century; and J. Pea,
cock, young in years, but old in grace; a pattern of all
holiness, full of faith, and love, and zeal for God.'Jeremiah Robertshaw, who was a good soldier of Jesus
Christ, fairly worn out in his Master's service. He was a
pattern of patience for many years, laboring under sharp,
and almost continual pain, of meekness and gentleness to
all men, and of simplicity and godly sincerity.
"Joshua Keighley, who was a young man deeply devoted
to God, and greatly beloved by all that knew him. He
was'About the marriage state to prove,
But death had swifter wings than love.'
"Charles Wesley, who, after spending fourscore years
with much sorrow and pain, quietly retired into Abraham's
bosom.  He had no disease; but after a gradual decay of
some months,'The weary wheels of life stood still at last.'
His least praise was, his talent for poetry: although Dr.
Watts did not scruple to say, that'that single poem,
Wrestling Jacob, was worth all the verses he himself had
written.'
"John Mayly, worn out in the service of his Master: he
suffered much in his last illness, and died triumphant in
the Lord."
Thus neither his brother Charles, nor Mr. Fletcher, had
a longer eulogy than any other preacher; so great was Mr.
WVesley's love of brevity.
The "care of the Churches" now had come upon him,
and was increasing; he had a responsibility to man as well
as to God for the right management of a people whom his
labors and those of his coadjutors had formed into a body
distinct from the National Church, and indeed as to all
ecclesiastical control separate from it, although, in part,




214                   TRaE LIPE OF
the members were attendants on her services.  He was
most anxious that this people should be raised to the highs
est state of religious and moral excellence; that they should
be exemplary in all the relations of life, civil and domestic;
wise in the Scriptures; well-read in useful books; selfdenying in their conduct almost to severity; and liberal in
their charities, in order to which they were enjoined to
abstain from all unnecessary indulgences, and to be plain
and frugal in dress. They were expected to rise early to
a religious service at five o'clock, and to attend some
evening service, if possible, several times in the week;
and, beside their own Sabbath meetings, to be punctual in
observing the services of the Church. They were to add
to all this the most zealous efforts to do good to the bodies
and souls of those who were around them, and to persevere in all these things with an ardor and an unweariedness equal to his own. With these great objects so
strongly impressed upon his mind, that he should feel compelled to superintend every part of the system he had put
into operation, and attend to every thing great or little
which he conceived to retard or accelerate its motion, was
the natural consequence, and became with him matter of
imperative conscience. A nobler object man could not
propose to himself, than thus to spread the truth and the
example of a living and practical Christianity through the
land, and to revive the spirit of piety in a fallen Church,
and among a neglected people; and he had sufficient
proofs from the wonderful success which had followed,
success, too, of the most unequivocal kind, because the
hearts of "multitudes had been turned to the Lord," that
he was in the path of duty, and that the work was of God;
but the standard which he set up in his own mind, and in
his rules, both for his preachers and people, was so high,
that, in the midst of all those refreshing joys which the




REV. JOHN WESLEY.               215
review of the work often brought, feelings of disappointment, and something like vexation, occasionally break
forth in the minutes of his conferences. On the preachers
in their circuits an activity, an occupation of time, and an
attention to various duties had been enjoined, similar to his
own; but the regulations, under which they were placed,
were often minute, and in minor matters they were often
failing, even when, in other respects, they most faithfully
and laboriously fulfilled their ministry. Stewards, leaders,
and trustees, came in also occasionally for their share of
remonstrance and rebuke on account of inattention; while
the societies, as being exposed to the various errors of the
day, and to the ordinary influences of the temptations of
an earthly state, sometimes declined, and then again revived; in some places were negligent, and in others were
almost every thing he could wish them to be, so that he
could say, with an apostle, respecting them, "Great is my
glorying." To Mr. Wesley's frequent trials of patience
were to be added the controversies, often very illiberal, in
which he was engaged, and the constant misrepresentations
and persecutions, to which he and the societies were for
many years exposed. When all these things are considered, and when it is also recollected how much every man
who himself works by a strict method is apt to be affected
by the irregularities and carelessness of others, the full
and tranquil flow of his zeal and energy, and the temper,
at once so strict and so mild, which breathes in the minutes
of the conferences, place him in a very admirable point
of light. Vexation and disappointment passed over his
serene mind like the light clouds over the bright summer
field. The principle of an entire devotedness to serve
God, and "his generation according to the will of God,"
in him never relaxed; and the words of one of his own
beautiful hymns, to which, in advanced life, in a conversa



216                       THE LIFE OF
tion with a friend, he once alluded, as expressing his own
past and habitual experience, were in him finely realized:
"Jesus, confirm my heart's desire,
To work, and speak, and think for thee;
Still let me guard the holy fire,
And still stir up thy gift in me.
Ready for all thy perfect will,
My acts of faith, and love repeat,
Till death thy endless mercies seal,
And make the sacrifice complete."
CHAPTER X.
TIE doctrines and principal branches of the discipline
of the body being generally settled, Mr. Wesley desisted
from  publishing extracts from  the minutes of the annual
conferences from 1749 to 1765. In the minutes of the
latter year we find for the first time a published list of the
circuits, and of the preachers.*   The circuits were then
twenty-five in England, extending from  Cornwall to Newcastle upon Tyne; in Scotlandfour; in Wales two; in Ireland  eiglt; in all thirty-nine.  The total number of the
preachers, given up entirely to the work, and acting under
Mr. Wesley's direction, had then risen to ninety-two.  But
it will be necessary to look back upon the labors of the
two brothers during this interval. Instead, however, of
tracing Mr. Wesley's journeys into various parts of the
X In the manuscript copy of the first minutes before mentioned, lists of
circuits occasionally appear, as in 1746: "How many circuits are there?
Answer.-Seven. 1. London, including Surrey and Kent.  2. Bristol,
including Somersetshire, Portland, Wiltshire, Oxfordshire, and Gloucestershire. 3. Cornwall. 4. Eveshani, includinp Shrewsbury, Leominster,
Hereford, Stroud, and Wednesbury.  5. York, including Yorkshire,
Cheshire, Lancashire, Derbyshire, Nottinghamshire, and Lincolnshire.
6. Newcastle. 7. Wales."




REV. JOHN WESLEY.               217
kingdom in detail from his journals, which present one
uniform and unwearied activity in his high calling, it will
be sufficient to notice the principal incidents.
Mr. Charles Wesley married in 1749, yet still continued
his labors with but little abatement. He was in London
at the time of the earthquake, and was preaching at the
Foundery early in the morning when the second shock
occurred.  The entry in his journal presents him in a sublime attitude, and may be given as an instance of what
may be truly called the majesty of faith: "March 8, 1750.
This morning, a quarter after five, we had another shock
of an earthquake, far more violent than that of February
8th. 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 called out,'Therefore, we will
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 is our refuge.' He filled my heart
with faith, and my mouth with words, shaking their souls
as well as their bodies. The earth moved westward, then
eastward, then westward again, through all London and
Westminster. 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
downl, but without any farther hurt." (Journal.)
The impression produced in London by this visitation
is thus recorded in a letter from Mr. Briggs to Mr. John
Wesley: "This great city has been, for some days past,
under terrible apprehensions 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 destroyed by an earthquake on the 4th instant between
twelve and one at night. The whole city was under direful.19




18                  THE LIFE OF
apprehensions.  Places of worship 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
mission, 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 I did, praised be mny kind Protector." In a postscript he adds, " 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
city.  Tower Hill, Moorfields, but, above all, Hyde Park,
were filled, the best part of the night, with men, women,
and children, lamenting.  Some, with stronger imaginations than others, mostly women, ran crying in the streets,'An earthquake! an earthquake!' Such distress, perhaps,
is not recorded to have happened before in this careless
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!" (Whitehead's
Life.)
So ready were these great preachers of the time to take
advantage of every event by which they might lead men
to God. One knows not which most to admire, Mr. Whitefield preaching at midnight in Hyde Park to a crowd of
affrighted people, expecting the earth to swallow them up,
or Mr. Charles Wesley, with the very ground reeling under
him, calling out to the congregation, "Therefore, we will
not fear, though the earth be moved, and the hills be carried into the midst of the sea; for the Lord of hosts is




REV. JOHN WESLEY.                    219
with us; the God of Jacob is our refuge," and using this
as his text.
The detected immorality and expulsion of one of the
preachers, James Wheatley, * led the brothers to determine
upon instituting a more strict inquiry into the life and behavior of every preacher in connection with them.  Mr.
Charles Wesley undertook that office, as being, perhaps,
more confident in his own discernment of character, and
less influenced by affection to the preachers. The result
was, however, highly creditable to them, for no irregularity
of conduct was detected; but as the visitation was not conducted, to say the least of it, in the bland manner in which
it would have been executed by Mr. John Wesley, who
was indeed alone regarded as the father of the connection,
it led, as might be expected, to bickerings.  Many of the
preachers did not come up to Mr. Charles Wesley's notions
of attachment to the Church; some began to wish a little
larger share in the government; and a few did not rise to
his standard of ministerial abilities, although of this he
judged only by report. From this time a stronger feeling
of disunion between the preachers and him grew up, which
ultimately led to his taking a much less active part in the
affairs of the body, except to interfere occasionally with
his advice, and, in still later years, now and then to censure the increasing irregularity of his brother's proceedings.
The fact was, Mr. John Wesley was only carried forward
* Mr. Wesley has been censured by some persons for sanctioning the
publication of a pamphlet on the "Duties of Husbands and Wives,"
written, as they supposed, by this wretched man, and especially for doing
this after the misconduct of the author had been brought to light. But
the charge is without foundation. The pamphlet in question was not
written by James Wheatley, the preacher, but by William Whateley, the
Puritan minister of Banbury; a man of the most exemplary piety, and
one of the best practical writers of his age, who died in 1639. The work
from which the pamphlet was extracted is entitled, "A Bride-Bush," and
bears the date of 1619, which was at least a hundred years before WheatIey was born.




220                 THE LIFE OF
by the same stream which had impelled both the brothers
irretrievably far beyond the line prescribed to regular
Churchmen; and Charles was chafing himself with the
vain attempt to buffet back the tide, or at least to render
it stationary. He saw, no doubt, during the visitation
which he had lately undertaken, a growing tendency to
separation from the Church both among many of the
preachers and the people, which, although it was the
natural, nay, almost necessary, result of the circumstances
in which they were placed, he somewhat uncandidly attributed to the ambition of the former; and, laying it down
as a necessary qualification, that no preacher ought to be
employed without giving some explicit pledge as to his
purpose of adherence to the Church, he attempted to associate himself with his brother in the management, with
equal power to call preachers into the work, and then to
govern them. He appears laudably to have wished to
improve their talents; but he proposed also greatly to
restrict their number, and -to subject them to stricter tests
as to their attachment to the Establishment. Here began
an important difference between the two brothers. Some
impression was made upon the mind of Mr. John Wesley
by his brother's letters written to him during his tour of
inquisition, principally as they exaggerated the growing
danger of separation from the Church; and upon Charles'
return to London, John was persuaded, although "with
difficulty," to sign an agreement, engaging that no
preacher should be called into the work except by both of
them conjointly, nor any readmitted but with mutual
consent. The intention of Charles was evidently to obtain
a controlling power over his brother's proceedings; but
there was one great rule to which Mr. John Wesley was
more steadily faithful. This was to carry on and extend
that which he knew to be the work of God, without regarding probable future consequences of separation from the




REV. JOHN wVESLEY.                221
CJhurch after his death;* which was in fact the principle on
which they had agreed at the first conference of 1774,
(see pages 136, 137,) and to which Charles stood pledged
as fully as himself.  It seems, therefore, that when Mr.
John Wesley more fully discovered his brother's intention
to restrict the number of preachers, under the plea of employing only men of superior abilities, and more especially
after all that had passed between Charles and them during
the inquisitorial visitation just named had been reported
to him, he felt little disposed to assent to his having coauthority with himself in the management of the connection; and Charles withdrawing more from public life, the
government remained with John still more exclusively than
before. This acquisition of entire authority, as it has been
called, has been referred to by one of Mr. Wesley's biographers as a proof of his ambition, and his inability to bear
a rival. The affecti:n of the brothers itself affobrds a strong
presumption against the existence of any such jealousy
between them: and beside we find no previous instance of
a single struggle for authority.  But the fact was, that
John always led the way, as sole director, with Charles as
a confidential adviser; and they long acted together in this
relation as with one soul. In the present case it was
Charles only who grasped at a power which he had not
previously possessed; and this was for a moment yielded,
though hesitatingly, upon an ex parte statement, and under
views not fully manifested. When, however, those were
disclosed, John recoiled; and his brother, by a partial secession from the work, left the whole care of it upon his
hands. Mr. Charles Wesley had, indeed, some time before
this, rather hastily interposed to prevent the marriage of
his brother with a very pious and respectable woman,
* "Church or no Church," he observes in one of his letters to Charles,
"we nlust attend to the work of saving souls." And in another, "I neither set it up; nor pull it down; but let you and I build the city of God."




222                       THE LIFE OF
Mrs. Grace Murray, to whom  he was attached, and that
probably under the influence of a little family pride, as she
was not in an elevated rank of life;* and this affair, in
which there appears to have been somewhat of treachery,
although no doubt well intended, had for the first time
interrupted their harmony.  But it is not all likely that
any feeling of resentment remained in the mind of John;
and indeed the commission of visitation, with which Charles
had been invested, was a sufficient proof that confidence
had been restored.  The true reason of the difference was,
that the one wished to contract the work, from fear of the
probable consequence of separation from the Church; the
other pursued his course of enlarging and extending it,
resolving to prevent separation to the best of his power,
but leaving that issue in higher hands. Still, however, the
affection of the brothers remained unimpaired.
In the year 1751, as Mr. Wesley was still resolved to
marry, believing that his usefulness would be thereby proMr. Charles Wesley and Mr. WThitefield got the lady hastily married
to Mr. Bennett, one of the preachers, while his brother was at a distance,
probably not being himself aware, any more than she, of the strength of
his attachment. The following extract from one of Mr. Wesley's unpublished letters shows, however, that he deeply felt it: " The sons of Zeruiah
were too strong for me. The whole world fought against me, but, above
all, my own familiar friend. Then was the word fulfilled,' Son of loan,
behold, I take from thee the desire of thine eyes at a stroke, yet shalt thou
not lament, neither shall thy tears run down.' The fatal, irrecoverable
stroke was struck on Thursday last. Yesterday I saw my friend-that
was-and him to whom she is sacrificed.' But why should a living man
complain, a man for the punishment of his sins?' " The following passages, from a letter of the venerable vicar of Shoreham to Mr. Charles,
intimate how much he sympathized with Mr. John Wesley on the occasion, and how anxious he was to prevent a breach between the brothers,
which this, certainly unbrotherly, act, the only one into which Charles
seems to have been betrayed, was near producing. The letter is dated
Shoreham, 1749: "Yours came this day to hand. I leave you to guess
how such news must affect a person whose very soul is one with yours, and
our fiiend. Let mle conjure you to soothe his sorrows. Pour nothing but
oil and wine into his wounds. Indulge no views, no designs, but what
tend to the honor of God, the promoting the kingdom of his dear Son, andl
the healing of our wounded friend. How would the Philistines rejoicG




REV. JOHN WESLEY.                      22
moted, he took to wife Mrs. Vizelle, a widow lady of independent fortune. She was a woman of a cultivated understanding, as her remaining letters testify; and that she
appeared to Mr. Wesley to possess every other qualification, which promised to increase both his usefulness and
happiness, we may conclude from his having made choice
of her as his companion.  We must suppose, also, that as
he never intended to relax his labors, and adopt a more
settled mode of life, this matter also was fully understood,
and agreed to before marriage.  But whatever good qualities Mrs. Wesley might appear to have, they were at length
wholly swallowed up in the fierce passion of jealousy.  For
some time she traveled with him; but becoming weary of
this, and not being able to bind him down to a more domestic life, this passion  increased.  The violence of her
temper broke out, also, against Mr. Charles Wesley and
his wife.   This arose  from  very trifling  circumstances,
magnified  into  personal slights; and various unpleasant
could they hear that Saul and Jonathan were in danger from their own
swords!"
I have seen an explanation of Mr. Charles Wesley's conduct in this
affair by the late Miss Wesley; but as the matter occurred before her birth,
I have much doubt as to her perfect knowledge of the circumstances, so
that I shall not fully state it. She lays the fault chiefly on the lady's want
of explicitness; states that she formed a previous, but concealed, attachment to Mr. Bennett; and that Mr. Charles having discovered this, he
hastened the marriage.
Whatever the ostensible reason might be, it was no doubt eagerly seized
by Mr. Charles WVesley as an occasion of breaking off a match, which he
appears some tinle before to have interfered with, influenced, it is most
probable, by the consideration of Mrs. Murray's inferior rank. From this
feeling Mr. John Wesley was much more exempt, as the following anecdote, found in one of Miss Wesley's letters, indicates in a way very
creditable to his amiable temper: "My brother Charles had an attachment
in early youth to an amiable girl of inferior birth; this was much opposed
by my mother and her family, who mentioned it with concern to my uncle.
Finding fiom my father that this was the chief objection, nmy uncle only
replied,'Then there is no family blood?  I heal the guil is good; but of
no family?''Nor fortune either,' said my mother. He made no reply'
but sent sny brother a sunm of money as a wedding present; and I believe
sincerely regretted that he was ultimately crossed in his inclination."




224                   THE LIFE OF
scenes are mentioned in Mr. Charles Wesley's unpublished
letters, and described with a sprightliness which, while it
shows that he was unconscious of having given her any
just cause of offense, equally indicates the absence of
sympathy.  Perhaps this had been worn out by the long
continuance of her caustic attacks upon him and his family,
both by word and by letter. Certainly Mr. Charles Wesley must have felt her to be an annoying correspondent, if
we may judge from some of her letters still preserved, and
in which, singular as it may appear, she zealously contends
for her husband's' superiority, and is indignant that he
should be wearing himself out with excessive labor, while
Charles was remaining at home in ease.  Dr. Southey has
candidly and justly stated the matter between her and her
persecuted husband:
"Had Mrs. Wesley been capable of understanding her
husband's character, she could not possibly have been
jealous; but the spirit of jealousy possessed her, and drove
her to the most unwarrantable actions. It is said that she
frequently traveled a hundred miles for the purpose of
watching, from a window, who was in the carriage with
him when he entered a town.  She searched his pockets,
opened his letters, put his letters and papers into the hands
of his enemies, in hopes that they might be made use of
to blast his character, and sometimes laid violent hands
upon him and tore his hair. She frequently left his house,
and, upon his earnest entreaties, returned again; till, after
having thus disquieted twenty years of his life, as far as it
was possible for any domestic vexations to disquiet a man
whose life was passed in locomotion, she seized on part of
his journals, and many other papers, which were nevei
restored, and departed, leaving word that she never intended to return.  He simply states the fact in his journal,
saying that he knew not what the cause had been; and he
briefly adds, non eam reliqui, non dimisi, non revocabo:'I




RIEV. JOHN WESLEY.              226
did not forsake her, I did not dismiss her, I will not recall
her.' "  (Southey's Life.)
The worst part of Mrs. Wesley's conduct, and which
only the supposition of a degree of insanity, excited by
jealousy, can palliate, was that she interpolated several
letters, which she had intercepted,- so as to make them
bear a bad construction; and as Mr. Wesley had always
maintained a large correspondence with all classes of persons, and among others with pious females, in some of
whose letters there were strong expressions of Christian
affection, she availed herself of this means of defaming
him. Some of these she read to different persons in private, and especially to Mr. Wesley's opponents and enemies, adding extempore passages in the same tone of voice,
but taking care not to allow the letters themselves to be
read by the auditors; and in one or two instances she published interpolated or forged letters in the public prints.
How he conducted himself amidst these vexations, the
following passages in a letter from Miss Wesley to a friend,
written a little before her death, will show.  They are at
once important, as explanatory of the kind of annoyance
to which this unhappy marriage subjected her uncle, and
as containing an anecdote strongly illustrative of his character:
"I think it was in the year 1775 my uncle promised to
take me with him to Canterbury and Dover. About this
time Mrs. Wesley had obtained some letters which she
used to the most injurious purposes, misinterpreting spiritual expressions, and interpolating words. These she read
to some Calvinists, and they were to be sent to the Morning Post. A Calvinist gentleman, who esteemed my father
and uncle, came to the former, and told him that, for the
sake of religion, the publication should be stopped, and
Mr. John Wesley be allowed to answer for himself. As
Mrs. Wesley had read, but did not show the letters to him,




226                   THE LIFE OF
he had some doubts of their authenticity; and, though
they were addressed to Mr. John Wesley, they might be
forgeries; at any rate he ought not to leave town at such
a juncture, but clear the matter satisfactorily.
"My dear father, to whom the reputation of my uncle
was far dearer than his own, immediately saw the importance of refutation, and set off to the Foundery to induce
him to postpone his journey, while I, in my own mind,
was lamenting such a disappointment, having anticipated
it with all the impatience natural to my years. Never
shall I forget the manner in which my father accosted my
mother on his return home.'My brother,' says he,'is
indeed an extraordinary man. I placed before him the
importance of the character of a minister; the evil consequences which might result from his indifference to it; the
cause of religion; stumbling-blocks cast in the way of the
weak; and urged him by every relative and public motive
to answer for himself, and stop the publication. His reply
was, Brother, when I devoted to God my ease, my time,
my life, did I except my reputation?  No.  Tell Sally I
will take her to Canterbury to-morrow.'
"I ought to add, that the letters in question were satisfactorily proved to be mutilated, and no scandal resulted
from his trust in God."
Some of these letters, mutilated, interpolated, or forged
by this unhappy woman, have got into different hands, and
are still preserved. In the papers of the Wesley family,
recently collected, there are, however, sufficient materials
for a full explanation of the whole case in detail; but as
Mr. Wesley himself spared it, no one will, I presume, ever
farther disturb this unpleasant affair, unless some publication on the part of an enemy, for the sake of gain, or to
gratify a party feeling, should render it necessary to defend
tile character of this holy and unsuspecting man.*
* The following passage, in a letter from Mr. Perronet to Mr. Charles




iREV. JOHN WESLEY.                     227
A  school at Kingswood, near Bristol, for the children of
the poor, had been long built; but that neighborhood was
also fixed upon by Mr. Wesley for an institution, in which
the sons of the preachers, and those of the richer Methodists, should receive at once the best education, and the
most efficient religious training. It was opened in June,
1748, and he published soon after a "Short Account" of
the institution, with the plan of education adopted, particularly for those who were to remain so long in it as to
go through a course of academical learning; and adds,
"Whoever carefully goes through this course will be a
better scholar than nine in ten of the graduates at Oxford
and Cambridge." In this great and good design he
Wesley, dated Shoreham, November 3, 1752, shows that Mr. Wesley's
matrimonial afflictions must have commenced a very short time after marriage: "I am truly concerned that matters are in so melancholy a situation. I think the unhappy lady is most to be pitied, though the gentleman's case is mournful enough. Their sufferings proceed from widely
different causes. His are the visible chastisements of a loving Father.
Hers the immediate effects of an angry, bitter spirit; and, indeed, it is a
sad consideration, that, after so many months have elapsed, the same
warmth and bitterness should remain."  This truly venerable and holy
mnan died in 1785, in the ninety-second year of his age. Two days before
his death, his granddaughter, Miss Briggs, who attended him day and
night, read to him the three last chapters of Isaiah. He then desired her
to go into the garden, to take a little fresh air. Upon her return, she
found him in an ecstasy, with the tears running down his cheeks, from a
deep and lively sense of the glorious things which she had just been
reading to him; and which he believed would shortly be fulfilled in a still
more glorious sense than heretofore. He continued unspeakably happy all
that day. On Sunday, his happiness seemed even to increase, till he retired to rest. Miss Briggs then went into the room to see if any thing was
wanting; and as she stood at the foot of the bed, he smiled and said,
" God bless thee, my dear child, and all that belongs to thee! Yea, he
will bless thee!" This he earnestly repeated till she left the room.
When she went in the next morning, his happy spirit had returned to God!
Mr. Perronet, like those great and good men, Messrs. Grimshaw and
Fletcher, continued steadily attached to Mr. Wesley and to the Methodists. He received the preachers joyfully, fitted up a room in the parsonage house for their use, and attended their ministry himself at every
opportunity. His house was one of the regular places of the Kent circuit, and so continued to the day of his death. All his family were members of the society, and two of his sons preachers.




22 8                  THE LIFE OF
grasped at too much; and the school came in time to be
confined to the sons of the preachers, and ceased, as at
first, to receive boarders.  Indeed, from the increase of
the preachers' families, the school was rapidly filled, and
required enlargement at different times; and finally it
was necessary to establish a second school at Woodhouse
Grove, in Yorkshire.  The circumstance of the preachers
being so much from  home, and removing every one or
two years from their circuits, rendered an institution of
this kind imperative; and, as it necessarily grew out of
the system of itinerancy, it was cheerfully and liberally,
though often inadequately, supported by private subscriptions, and a public annual collection throughout all the
congregations.  The most gratifying moral results have
followed; and a useful and religious education has been
secured to the sons of the preachers, many of whom,
especially of late years, having afforded undeniable proofs
of genuine conversion, and of a Divine call to public
labors in the Church of Christ, have been admitted into
the minis-try, and are among its highest ornaments, or its
brightest hopes. It is, however, to be regretted that the
original plan of Mr. Wesley, to found an institution for
the connection at large, which should unite the advantages of a school and a college, has not been resumed in
later and more favorable times.  Various circumstances,
at that early period, militated against the success of this
excellent project, which have gradually disappeared; and
if in that infant state of the cause, Mr. Wesley wisely
thought that Methodism should provide for all its wants,
religious and educational, within itself, much more incumbent is it to do so now.  Many of the sons of our fiiends,
for want of such a provision, have been placed in schools
where their religious principles have been neglected or
perverted, and too often have been taught to ridicule,




REV. JOHN WESLEY.                    229
or to be ashamed of, the religious profession  of their
fathers.*
In  1753 Mr. Wesley visited Scotland a second time,
and preached at Glasgow to large congregations.  He had
gone there on the invitation of that excellent man, Dr.
Gillies, minister of the College kirk, who, a few days after
he left, wrote to him as follows: "The singing of hymns
here meets with greater opposition than I expected. Serious people are much  divided.  Those of better understanding and education are silent; but many others are so
prejudiced, especially at the singing publicly, that they
speak openly against it, and look upon me as led to do a
very wrong or sinful thing. I beg your advice, whether
to answer them only by continuing in the practice of the
thing, with such as have freedom to join, looking to the
Lord for a blessing upon his own ordinance; or, if I should
publish a sheet of arguments from reason, and Scripture,
and the example of the godly.  Your experience of the
most effectual way of dealing with people's prejudices,
makes your advice on this head of the greater importance.
"I bless the Lord for the benefit and comfort of your
acquantaince, for your important assistance in my Historical Collections, and for your edifying conversation and
sermons in this place. May our gracious God prosper
you wherever you are! 0 my dear sir, pray for your
brother, that I may be employed in doing something for
[* The striking application of the above remarks to the state of things
in relation to Methodism in this country, can not escape the observation
of intelligent readers; and it is no little gratification to perceive that the
testimony of both Mr. Wesley's and Mr. Watson's approbation stands
thus recorded in support of the views which, with many others of our
brethren in America, -we have steadily entertained and fi'equently expressed, on this important subject. The public developments recently
made of the fatal consequences of sending Protestant youth to seminaries
under the direction of Papists especially, are worthy of the deepest and
miost serious consideration.-AMER. EDIT.]




230                 TIHE LIFE OF
the advancement of his glory, who has done so much for
me, and who is my only hope."
This prejudice in favor of their own doggerel version
of the Psalms of David generally remains among the
Scotch to this day; and even in the Wesleyan societies
raised up there, great opposition was at first made to the
use of hymns. The Historical Collections of Dr. Gillies,
mentioned in his letter, do justice to that revival of religion
in this country of which Methodism was the instrument,
and gives many valuable accounts of similar revivals, and
special effusions of the Holy Spirit upon the Churches of
Christ in different ages.
The following extracts from two of Mr. Wesley's letters
written about this time, show how meekly this admirable
man could take reproof, and with how patient a temper he
could deal with peevish and complaining men.
"You give," says he, "five reasons why the Rev. Mr.
P-   will come no more among us: 1.'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 backbiting and evil speaking is suffered among our
people.' It is not suffered; all possible means are used,
both to prevent and remove it. 3.'Because I, who have
written so much against hoarding up money, have put out
seven hundred pounds to interest.' I never put a sixpence
out to interest since I was born; nor had I ever one hunhundred 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.'Because we did not help a friend in distress.' We did
help him as far as we were able.'But we might have
made his case known to Mr. G  -, Lady H —, etc.'




REV. JOHN WESLEHY              23'
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,
that God would remove pride and malice from among 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 apparently to a gentleman of some rank and influence: "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.
"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.
"With regard to myself, you do well to 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 enemies
that surround me. What follows I do not understand:'You behold me in the ditch, wherein you helped,
though innocently, to cast me, and with a Levitical pity
pass by on the other side. He and you, sir, have not
any merit, though Providence should permit all these
sufferings to work together for my good.' I do not comprehend one line of this, and, therefore, can not plead




232G                   THE LIFE OF
either guilty or not guilty.  I presume they are some
that are dependent on me, who, you say,'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; who 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 them.
In the autumn of 1753 Mr. Wesley was threatened with
consumption, brought on by repeated attacks of cold. By
the advice of Dr. Fothergill he retired to Lewisham; and
here, not knowing how it might please God to dispose of
him, and wishing "to prevent vile panegyric" in case of
death, he wrote his epitaph as follows:
HERE LIETH
THE BODY OF JOHN WESLEY,
A BRAND PLUCKED OUT OF THE BURNING;
WHO 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 unplrofitable servant!
fle ordered that this, if any, inscription should be placed on his tombstone.
During Mr. Wesley's illness, Mr. Whitefield wrote to
him in a strain which shows the fullness of affection which




REV. JOHN WESLEY.              233
existed between those great and good men, notwithstand
ing their differences of opinion:
"Bristol, December 3, 1753.
"REV. AND VERY DEAR SIR,-If seeing you so weak
when leaving London distressed me, the news and prospects of your approaching dissolution hath quite weighed
me down. I pity myself and the Church, but not you.
A radiant throne awaits you, and erelong you will enter
into your Master's joy. Yonder he stands with a massy
crown, ready to put it on your head, amidst an admiring throng of saints and angels.  But I, 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 can not 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 has 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, reverend and very dear sir,
F-a-r-e-w-e-11..Ego sequar, elsi non passi6us
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,
reverend and very dear sir, your most affectionate, sympathizing, and afflicted younger brother in the Gospel of our
common Lord,                       G. WHITEFIELD."
From  Lewisham  he removed to the Hot Wells, near
Bristol; and, ever intent upon improving time, began his
Notes on the New Testament. For some time after this,
he appears to have remained in an invalid state. During
his retirement at Paddington he read a work which made'"I shall follow, though not with equal steps."
20




234                  THrEJ LIFE OF
a forcible attack upon his prejudices as a Churchman;
and soon afterward, another, which still farther shook the
deference he had once been disposed to pay to ecclesiastical antiquity.
"In my hours of walking, I read Dr. Calamy's Abridgment of Mr. Baxter's Life. What a scene is opened there!
In spite of all my prejudices of education, I could not but
see, that the poor Non-Conformists had been used without
either justice or mercy; and that many of the Protestant
bishops of King Charles had neither more religion nor
humanity than the Popish bishops of Queen Mary."
"I read Mr. Baxter's History of the Councils. It is
utterly astonishing, and would be wholly incredible, but
that his vouchers are beyond all exception. What a company of execrable wretches have they been-one can not
justly give them a milder title-,who have, almost in every
age since St. Cyprian, taken upon them to govern the
Church! How has one council been perpetually cursing
another, and delivering all over to Satan, whether predecessors or cotemporaries, who did not implicitly receive
their determinations, though generally trifling, sometimes
false, and frequently unintelligible, or self-contradictory!
Surely Mohammedanism was let loose to reform the Christians! I know not but Constantinople has gained by the
change."
During Mr. Wesley's illness, Mr. Charles Wesley went
forth to visit the societies, and to supply his brother's
place.
In 1755, at the conference held in Leeds, a subject
which had been frequently stirring itself, was formally
discussed:
"The point 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




REV. JOHN WESLEY.                  23
on the third day we were all fully agreed in that general
conclusion, that, whether it was lawful or not, it was no
ways expedient."
Part of the preachers were, without restraint, permitted
to speak in favor of a measure, which, in former conferences, would not have been listened to in the shape of
discussion; and the conclusion was, that the question of
the lawfulness of separation was evaded, and the whole
matter was reduced to "expediency." Of this conference we have no minutes; but where was Mr. Charles
Wesley?*  Mr. Charles Perronet and some others, for
whom Mr. Wesley had great respect, were at this time
urging him to make full provision for the spiritual wants of
his people, as being in fact in a state of real and hopeless
separation from the Church; and he did some years afterward so far relax, as to allow of preaching in Church
hours under certain circumstances, as 1. When the minister was wicked, or held pernicious doctrine; 2. When the
churches would not contain the population of a town, or
where the church was distant. In that case he prescribed
reading the psalms and lessons and part of the liturgy.
And for this purpose, as well as for the use of the American societies, he published his Abridgment of the Common
Prayer, under the title of the "Sunday Service of the
Methodists."
In 1756 he printed an Address to the Clergy, plain,
affectionate, and powerful; breathing at once the spirit of
an apostle, and the feeling of a brother.  Happy if that
call had been heard! He might perhaps be influenced in
this by a still lingering hope of a revival of the spirit of
zeal and piety among the ministers of the Established
X Three years after, AMr. Wesley published twelve reasons against
separation, all, howeve', of a prudential kind. To these Mr. Charles
Wesley added his separate testimony; but as to himself, he adds that he
thought it not lawful. Here, then, was another difference in the views
of the brothers,




236                  THE LIFE OF
Church; in which case that separation of his people from
the Church, which he began to foresee as otherwise inevitable, he thought might be prevented; and this he had
undoubtedly much at heart. Under the same view it probably was, that in 1764 he addressed a circular to all the
serious clergy whom he knew, inviting them to a closer
co-operation in promoting the influence of religion in the
land, without any sacrifice of opinion, and being still at
liberty, as to outward order, to remain "quite regular, or
quite irregular, or partly regular and partly irregular."
Of the thirty-four clergymen addressed, only three returned any answer. This seems to have surprised both
him and some of his biographers. The reason is, however,
very obvious: Mr. Wesley did not propose to abandon his
plan and his preachers, or to get the latter ordained and
settled in curacies, as proposed a few years before by Mr.
Walker of Truro; and the matter had now obviously gone
too far for the clergy to attach themselves to Methodism.
They saw, with perhaps clearer eyes than Mr. Wesley's,
that the Methodists could not now be embodied in the
Church; and that for them to co-operate directly with him,
would only be to partake of his reproach, and to put
difficulties in their own way, to which they had not the
same call. A few clergymen, and but a few, still continued to give him, with fullness of heart, the right hand
of fellowship, and to co-operate in some degree with him.
Backward he could not go; but the forward career of still
more extended usefulness was before him. From this time
he gave up all hope of a formal connection with even the
pious clergy. "They are," he observes, "a rope of sand,
and such they will continue;" and he therefore set himself with deep seriousness to perpetuate the union of his
preachers. At the conference of 1769 he read a paper,
the object of which was to bind the preachers together by
a closer tie, and to provide for the continuance of their




REV. JOIHN WESLEY.             23.'
union after his death.  They were to engage solemnly to
devote themselves to God, to preach the old Methodist
doctrines, and to maintain the whole Methodist discipline:
after Mr. Wesley's death they were to repair to London,
and those who chose to act in concert were to draw up
articles of agreement; while such as did not so agree were
to be dismissed "in the most friendly way possible." They
were then to choose a committee by vote, each of the
members of which was to be moderator in his turn, and
this committee was to enjoy Mr. Wesley's power of proposing preachers to be admitted or excluded, of appointing
their stations for the ensuing year, and of fixing the time
of the next conference. This appears to have been the
first sketch of an ecclesiastical constitution for the body,
and it mainly consisted in the entire delegation of the
power which Mr. Wesley had always, to a committee of
preachers to be chosen by the rest when assembled in
conference. The form of government he thus proposed
was, therefore, a species of episcopacy, to be exercised by
a committee of three, five, or seven, as the case might be.
Another and a more eligible provision was subsequently
made; but this sufficiently shows that Mr. Wesley had
given up all hope of union with the Church; and his efforts
were henceforth directed merely to prevent any thing like
formal separation, and the open renunciation of her communion, during his own life, by allowing his preachers to
administer the sacraments.
About this time much prejudice was excited against
Mr. Wesley in Scotland by the republication of Hervey's
Eleven Letters. He had three times visited this country;
and, preaching only upon the fundamental truths of Christianity, had been received with great affection.  The societies had increased, and several of his preachers were
stationed in different towns. Lady Frances Gardiner, the
widow of Colonel Gardiner, and other persons eminent for




238                      THE LIFE OF
piety and rank, attended the Methodist ministry; but the
publication of this wretched work caused a temporary
odium. Hervey, who had been one of the little band at
Oxford, became a Calvinist; and, as his notions grew more
rigid with age, so his former feelings of gratitude and
friendship to Mr. Wesley were blunted.  He had also fallen
into the hands of Cudworth, a decided Antinomian, who
" put in and out" of the Letters "what he pleased."  They
were not, however, published till Hervey's death, and
against his dying injunction.  It is just to so excellent a
man to record this fact; but the work was published in
England, and republished, with a violent preface by Dr.
Erskine, in Scotland; and among the Calvinists it produced
the effect of inspiring great horror of Mr. Wesley as a
most pestilent heretic, whom it was doing God service to
abuse without measure or modesty. The feelings of Mr.
Charles Wesley, at this treatment of his brother, may be
gathered  from  the answer he returned upon being requested to write Hervey's epitaph:
ON BEING DESIRED TO WRITE AN EPITAPH FOR MR. JAMES IIRVEY.
" O'erreached, impell'd by a sly Gnostic's art,
To stab his father, guide, and faithful friend,
Would pious Hervey act the accuser's part?
And could a life like his in malice end?
No: by redeeming love the snare is broke;
In death his rash ingratitude he blarnes;
Desires and wills the evil to revoke,
And dooms the unfinish'd libel to the flames.
Who then for filthy gain betray'd his trust,
And show'd a kinsrnan's fault in open light?
Let him adorn the monumental bustTh' encomium fair in brass or marble write:
Or if they need a nobler trophy raise,
As long as Theron and Aspasio live,
Let Madan or Romaine record his praise;
Enough that Wesley's brother canforgive!"The unfavorable impression made by Hervey's Letters,
* Mr. Charles Wesley, however, afterward wrote and published some
verses upon Mr. Hervey's death in which the kind recellections of old




REV. JOHN WESLEY.                     239
surcharged by Cudworth's Antinomian venom, was, however, quickly effaced from  all but the bigots; and with
them, judging from Moncrief's Life of Erskine, it remains
to this day. In his future visits to Scotland Mr. Wesley
was received with marks of the highest respect, and at
Perth he had the freedom of the city handsomely conferred
upon him.
CHAPTER XI.
METHODISM having begun to make some progress in
America, in consequence of the emigration of some of the
members of the society from  England and Ireland,* Mr.
Wesley inquired of the preachers of the conference of
friendship are embodied, and the anticipations of a happy meeting in
heaven are sweetly expressed. The following are the concluding stanzas'
" Father, to us vouchsafe the grace,
Which brought our friend victorious through;
Let us his shining footsteps trace,
Let us his steadfast faith pursue;
Follow this follower of the Lamb,
And conquer all through Jesus' name.
Free from the law of sin and death,
Free from the Antinotnian leaven,
He led his Master's life beneath;
And, laboring for the rest of heaven,
By active love and watchful prayer,
He show'd his heart already there.
O might we all, like him, believe,
And keep the faith, and win the prize'
Father, prepare and then receive
Our hallow'd spirits to the skies,
To chant with all our friends above,
Thy glorious, everlasting love."
[* Ireland seems to have had the special honor of furnishing the chief
instruments of forming the first Methodist societies in America. MVr.
Philip Embury, who formed the first permanent society in the city of
New York, iln 1766, and JMr. Robert Strawbridg'e, in Frederick county
Maryland, in the same year, were both from Ireland.-cA>tERICAN EDrr.




a40                        THiE LIFE OF
1769, whether any of them would embark in that service.
Messrs. Boardman  and  Pilmoor, two excellent men, of
good gifts, volunteered their services, and were sent to
take the charge of the societies. From this time the work
spread with great rapidity; more than twenty preachers
had devoted themselves to it previously to the war of independence; and societies were raised up in Maryland, Virginia, New  York, and Pennsylvania.-*   During the war
they still prosecuted their labors; though as several of them
took the side of the mother country, they were exposed to
danger.t   Others, with more discretion, held on their way
in silence, speaking only of the things of God. The warm
loyalty of Mr. Wesley led him to publish a pamphlet on
the subject of the quarrel, entitled, "A Calm address to
the American Colonies;" but the copies which were shipped
for America were laid hold of by a friend, who suppressed
A[ New Jersey, and we think Delaware, ought to be added here; and
in 1776 a circuit was formed in North Carolina also. Delaware especially
ought ever to be honored by us for her generous and early protection
to Methodism in the time of its greatest trial. It was within that small
state, where the laws-to quote the words of Mr. Cooper-were more
favorable, and the rulers and influential men more friendly, that Mr.
Asbury, when the storm of the Revolutionary war was at its hight, and
persecution raged furiously, found an asylum in the house of his neverto-be-forgotten friend, Judge WVhite.-AMERICAN EDIT.]
[t Some of the English preachers did act imprudently in this respect,
and were under the necessity, in consequence, of leaving America. Mr.
Asbury's course was marked " with more discretion;" which we are
happy to perceive is also Mr. Watson's view of the subject. Of the
American preachers, there is no evidence within our knowledge that any
of them "took the side of the mother country;" although some of thenm,
as well as of the members, were subjected to suspicion and persecution
in consequence of their connection with Mr. Wesley, a known loyalist,
and of the imprudence of some of the English preachers above mentioned;
and also on account of their own conscientious scruples in relation to the
spirit and practice of war in general, and particularly in regard to the
nature of the oaths required of them in some of the states, and which
they refused to take. For a fuller account of those times and scenes, the
reader may consult the Life of Garrettson by Dr. Bangs, and a small
volume entitled Cooper on Aqsbury, by Rev. Ezekiel Cooper. —-AMERtcAh
EDrr.l




REV. JOHN WESLEY.                    241
them; so that the work remained unknown in the colonies
till a considerable time afterward. This was probably a
fortunate incident for the infant cause.  After the war
had terminated, political views were of course laid aside,
and Mr. Wesley made a provision for the government of
his American societies, which will be subsequently adverted
to.  They became, of course, independent of British Methodism, but have most honorably preserved the doctrines,
the general discipline, and, above all, the spirit of the
body.  Great, and even astonishing, has been their success in that new and rising country, to the wide-spread
settlements of which their plan of itinerancy was admirably  adapted.   The  Methodists  are become, as to
numbers, the leading religious body of the Union; and
their annual increase is very great. In the last year
it was thirty-six thousand, making a total in their communion of one thousand, nine hundred ministers, and four
hundred and seventy-six thousand members, having, as
stated in a recent statistical account published in the
United States, upward of two millions, five hundred thousand of the population under their immediate influence.
In the number of their ministers, members, and congregations, the Baptists nearly equal the Methodists; and
these two bodies, both itinerant in their labors,-* have left
all the other religious denominations far behind. It is
also satisfactory to remark, that the leading preachers and
i[ As regards the Baptists, this is a mistake. In their numbers, too,
both of ministers and members, however respectable, they are, we think,
much less nearly equal to those of the Methodist community than our
excellent author seems to suppose. In making a correct statistical coniparison of the number of ministers particularly, in the two communions,
on the principle of enumeration which we believe our Baptist brethren
adopt, all the local as well as the itinerant ministers of the Methodist Episcopal Church ought to be included; and then there is almost no comparison. We make not this note with any view or disposition to disparage, in
any respect, the numerous and respectable denomination to which it relates, but simply for the sake of what we believe to be due in a faithful
record of historical facts.-A rLtEniAN EDIT.]
21




42                     THE LIFE OF
members of the Methodist Church in the United States
appear to be looking forward with enlarged views, and
with prudent regard, to the future, and to aim at the cultivation of learning in conjunction with piety.  Several
colleges have been from time to time established; and
recently a university, for the education of the youth of
the American connection has been founded.* The work
in the United States has been distinguished by frequent
and extraordinary revivals of religion, in which a signal
effect has been produced upon the moral condition of
large districts of country, and great numbers of people
have been rapidly brought under a concern for their salvation. In the contemplation of results so vast, and in
so few years, we may devoutly exclaim, "What hath God
wrought!"
The mention of what are called revivals of religion in
the United States may properly here lead us to notice,
that, in Great Britain also, almost every Methodist society
has at different times experienced some sudden and extraordinary increase of members, the result of what has
been believed to be, and that not without good reason, a
special effusion of Divine influence upon the minds of
men. Sometimes these effects have attended the preaching of eminently-energetic preachers, but have often appeared where those stationed in the circuits have not been
remarkably distinguished for energy or pathos.  Sometimes they have followed the continued and earnest prayers of the people; at others they have come suddenly and
unlooked for. The effects, however, have been, that the
[* The WVesleyan University, recently established at Middletown, in
the state of Connecticut, is by no means designed for the education of the
youth of the Methodist connection exclusively. It is founded on the general principles of other American colleges and universities, and for the
education of youth generally. All classes, without subjection to any religious test, or any question in regard to their religious tenets, provided
only their moral conduct be good, are admitted on the same terms, End
$o the enjoyment of equal privileges.-AmriERIcAN EmrD.]




REV. JOHN WESLEY.              243
piety of the societies has been greatly quickened, and
rendered more deep and active, and that their number
has increased; and of the real conversion of many, who
have thus been wrought upon, often very suddenly, the
best evidence has been afforded. To sudden conversions,
as such, great objections have been indeed taken. For
these, however, there is but little reason; for if we believe
the testimony of Scripture, that the Spirit is not only
given to the disciples of Christ, cqfter they assume that
character, but in order to their becoming such, that,
according to the words of our Lord, this Spirit is sent
"to convince the world of sin," to the end that they may
believe in Christ, and that the Gospel, faithfully and fully
proclaimed by the ministers of Christ, is "the power of
God unto salvation to every one that believeth," and is
made so by the accompanying influence of the Holy
Ghost, who shall prescribe a mode to Divine operation?
Who, if he believes in such an influence accompanying
the truth, shall presume to say that when that truth is
proposed, the attention of the careless shall be roused
only by a gradual and slow process?-that the heart shall
not be brought into a state of right feeling as to eternal
concerns, but by a reiteration of means which we think
most adapted to produce that effect?-that no influence
on the mind is genuine and Divine, if it operates not
in a prescribed manner? —that the Holy Spirit shall not
avail himself of the variety which exists in the mental
constitutions of men, to effect his purposes of mercy by
different methods?-and that the operations of grace shall
not present, as well as those of nature, that beauteous
variety which so much illustrates the glory of Him "who
worketh all in all?"  And, farther, who shall say, that
even the peculiarities of men's natures shall not, in some
instances, be set aside in the course of a Divine and secret
operation, which, touching the springs of action, and open.




244                 THE LIFE OF
ing the sources of feeling, gives an intensity of energy tc
the one, and a flow to the other, more eminently indicative
of the finger of God in a work which his own glory, and
the humility proper to man, require should be known
and acknowledged as his work alone? Assuredly there
is nothing in the reason of the case to fix the manner of
producing such effects to one rule, and nothing in Scripture. Instances of sudden conversion occur in the New
Testament in sufficient number to warrant us to conclude,
that this may be often the mode adopted by divine Wisdom,
and especially in a slumbering age, to arouse attention to
long-despised and neglected truths. The conversions at
the day of pentecost were sudden, and, for any thing that
appears to the contrary, they were real; for the persons so
influenced were thought worthy to be "added to the
Church." Nor was it by the miracle of tongues that the
effect was produced. If miracles could have converted
them, they had witnessed greater than even that glorious
day exhibited. The dead had been raised up in their sight,
the earth had quaked beneath their feet, the sun had hid
himself and made an untimely night, and Christ himself
had arisen from a tomb sealed and watched. It was not
by the impression of the miracle of tongues alone, but by
that supervenient gracious influence which operated with
the demonstrative sermon of Peter, after the miracle had
excited the attention of his hearers, that they were
"pricked in their hearts, and cried, Men and brethren,
what shall we do?"
The only true rule of judging of professed conversion is
its fruits. The modes of it may vary from circumstances
of which we are not the fit judges, and never shall be,
till we know more of the mystic powers of mind, and of
that intercourse which almighty God, in his goodness,
condescends to hold with it.
It is granted, however, that in such cases a spurious




REV. JOHN WESLEY.               245
feeling has been often mixed up with these genuine visitations; that some ardent minds, when even sincere, have
not sufficiently respected the rules of propriety in their acts
of worship; that some religious deception has taken place;
that some persons have confounded susceptibility of feeling
with depth of grace; that censoriousness and spiritual pride
have displaced that humility and charity which must exist
wherever the influence of the Spirit of God is really present; and that, in some cases, a real fanaticism has sprung
up, as in the case of George Bell and his followers in London, at an early period of Methodism.  But these are
accidents —tares sown in the field among the good seed,
which were never spared by Mr. Wesley or his most judicious successors.  In the early stages of their growth,
indeed, and before they assumed a decided character, they
were careful lest, by plucking them up, they should root
out the good seed also; but both in Great Britain and in
America, no extravagance has ever been encouraged by
the authorities of either society, and no importance is
attached to any thing but the genuine fruits of conversion.
In the early part of 1770 we find Mr. Wesley, as usual,
prosecuting his indefatigable labors in different parts of the
kingdom, and every-where diffusing the influence of spirituality and zeal, and the light of a "sound doctrine." His
journals present a picture of unwearied exertion, such as
was, perhaps, never before exhibited, and in themselves
they form ample volumes of great interest, not only as a
record of his astonishing and successful labors, but fromr
their miscellaneous and almost uniformly instructive character.  Now he is seen braving the storms and tempests in
his journeys, fearless of the snows of winter, and the heats
of summer; then, with a deep susceptibility of all that is
beautiful and grand in nature, recording the pleasures
produced by a smiling landscape or by mountain scenery:
here, turning aside to view some curious object of nature;




246                  THE LIFE OF
there, some splendid mansion of the great; showing at the
same time in his pious and often elegant, though brief
reflections, with what skill he made all things contribute to
devotion and cheerfulness.  Again, we trace him into his
proper work, preaching in crowded chapels, or to multitudes collected in the most public resorts in towns, or in
the most picturesque places of their vicinity. Now lhe is
seen by the side of the sick and dying, and then, surrounded with his societies, uttering his pastoral advices.
An interesting and instructive letter frequently occurs; then
a jet of playful and good-humored wit upon his persecutors
or the stupidity of his casual hearers; occasionally, in spite
of the philosophers, an apparition story is given as he
heard it, and of which his readers are left to judge; and
often we meet with a grateful record of providential escapes, from the falls of his horses, or from the violence of
mobs. Notices of books also appear, which are often
exceedingly just and striking; always short and characteristic; and, as he read much on his journeys, they are very
frequent. A few of these notices, in his journal of this
year, taken without selection, may be given as a specimen:
"I read with all the attention I was master of, Mr.
Hutchinson's Life, and Mr. Spearman's Index to his Works.
And I was more convinced than ever, 1. That he had not
the least conception, much less experience, of inward religion; 2. That an ingenious man may prove just what he
pleases, by well-devised Scriptural etymologies, especially
if he be in the fashion-if he affect to read the Hebrew
without vowels; and, 3. That his whole hypothesis, philosophical and theological, is unsupported by any solid proof.
"I sat down to read and seriously consider some of the
writings of Baron Swedenborg.  I began with huge prejudice in his favor, knowing him to be a pious man, one of a
strong understanding, of much learning, and one who
thoroughly believed himself.  But I could not hold out




REV. JOHIN WESLEY.            247
long. Any one of his visions puts his real character out
of doubt. He is one of the most ingenious, lively, entertaining madmen, that ever set pen to paper. But his
waking dreams are so wild, so far remote both from Scripture and common sense, that one might as easily swallow
the stories of Tom Thumb, or Jack the Giant-killer.
I"I met with an ingenious book, the late Lord Lyttleton's'Dialogues of the Dead.' A great part of it I could
heartily subscribe to, though not to every word. I believe
Madam Guion was in several mistakes, speculative and practical too; yet I would no more dare to call her, than her
friend Archbishop Fenelon,'a distracted enthusiast.' She
was undoubtedly a woman of very uncommon understanding, and of excellent piety. Nor was she any more'a
lunatic' than she was a'heretic.'
"Another of this lively writer's assertions is,'Martin
has spawned a strange brood of fellows, called Methodists,
Moravians, Hutchinsonians, who are madder than Jack
was in his worst days.' I would ask any one who knows
what good breeding means, Is this language for a nobleman
or for a porter? But let the language be as it may, is the
sentiment just?  To say nothing of the Methodists —
although some of them, too, are not quite out of their
senses-could his lordship show me in England many more
sensible men than Mr. Gambold and Mr. Okeley?  And yet
both of these were called Moravians. Or could he point
out many men of stronger and deeper understanding than
Dr. Horne and Mr. William Jones? —if he could pardon
them for believing the Trinity-and yet both of these are
Hutchinsonians. What pity is it that so ingenious a man,
like many others gone before him, should pass so peremptory a sentence, in a cause which he does not understand!
Indeed, how could he understand it?  How much has he
read upon the question?  What sensible Methodist, Moraxian, or Hutchinsonian, did he ever calmly converse with?




248                 TaHE LI14'E OF
What does he know of them, but from the caricatures
drawn by Bishop Lavington, or Bishop Warburton? And
did he ever give himself the trouble of reading the answers to those warm, lively men? Why should a goodnatured and a thinking man thus condemn whole bodies
of men by the lump? In this I can neither read the gentleman, the scholar, nor the Christian."
"I set out for London; and read over in the way that
celebrated book,' Martin Luther's Comment on the Epistle
to the Galatians.' I was utterly ashamed. How have I
esteemed this book, only because I heard it so commended
by others! or, at best, because I had read some excellent
sentences, occasionally quoted from it! But what shall I
say, now I judge for myself? now I see with my own
eyes?  Why, not only that the author makes nothing out,
clears up not one considerable difficulty; that he is quite
shallow in his remarks on many passages, and muddy and
confused almost on all; but that he is deeply tinctured
with mysticism throughout, and hence often dangerously
wrong. To instance only in one or two points. How
does he-almost in the words of Tauler-decry reason,
right or wrong, as an irreconcilable enemy to the Gospel
of Christ!  Whereas, what is reason-the faculty so
called-but the power of apprehending, judging, and discoursing? which power is no more to be condemned in the
gross, than seeing, hearing, or feeling. Again, how blasphemously does he speak of good works and of the law of
God; constantly coupling the law with sin, death, hell, or
the devil; and teaching, that Christ delivers us from them
all alike! Whereas, it can no more be proved by Scripture, that Christ delivers us from the law of God, than
that he delivers us from holiness or from heaven. HereI apprehend-is the real spring of the grand error of the
Moravians. They follow Luther, for better for worse.
Hence their'No works, no law, no commandment.' But




REV. JOHN WESLEY.                 2 4 93
who art thou that'speakest evil of the law, and judgest
the law?'
"I read over, and partly transcribed, Bishop Bull's'Ilarmonia Apostolica.'  The position with which he sets
out is this,'that all good works, and not faith alone, are
the necessarily previous condition of justification,' or the
forgiveness of our sins.  But in the middle of the treatise
he asserts,' that faith alone is the condition of justification;''for faith,' says he,'referred to justification, means all
inward and outward good works.' In the latter end lie
affirms,'that there are two justifications: and that only
inward good works necessarily precede the former, but both
inward and outward the latter. "
Mr. Wesley meant this brief but just analysis to be
Bishop Bull's refutation, and it is sufficient.
"Looking for a book in our college library, I took down,
by mistake, -the Works of Episcopius; 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!
I wonder not at the heavy curse of God, which so soon
after fell on the Church and nation. 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.
"Being in the Bodleian library, I lit on Mr. Calvin's
account of the case of Michael Servetus; several of whose
letters he occasionally inserts: wherein Servetus often
declares in terms,' I believe the Father is God, the Son is
God, and the Holy Ghost is God.' Mr. Calvin, however,
paints him such a monster as never was, an Arian, a blasphemer, and what not; beside strewing over him his flowers of dog, devil, swine, and so on, which are the usual
appellations he gives to his opponents. But still he utterly




260                  THE LIFE OF
denies his being the cause of Servetus' death.'No,'
says he,'I only advised our magistrates, as having a right
to restrain heretics by the sword, to seize upon and try
that archheretic. But after he was condemned, I said not
one word about his execution!'"
The above may be taken as instances of his laconic
reviews of books.
Mr. Wesley's defense of the power he exercised in the
government of the Methodist societies may also here be
given; observing that it is easier, considering the circumstances in which he was placed, to carp at it, than to find
a solid answer. Few men, it is true, have had so much
power; but, on the other hand, he could not have retained
it in a perfectly-voluntary society, had he not used it mildly
and wisely, and with a perfectly-disinterested and public
spirit.
"What is that power?  It is a power of admitting into
and excluding from the societies under my care; of choosing and removing stewards; of receiving or not receiving
helpers; of appointing them when, where, and how to help
me, and of desiring any of them to confer with me when
I see good. 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, so it
is on the same consideration, not for profit, honor, or
pleasure, that I use it at this day.
"' But several gentlemen are offended at your having so
much power.' I did not seek any part of it. But when
it was come unawares, not daring to bury that talent, I
used it to the best of my judgment. Yet I never was fond
of it. I always did, and do now, bear it as my burden,
the burden which God lays upon me; and therefore I dare
not lay it down.
"But if you can tell me any one, or any five men, to
whom I may transfer this burden, who can and will do just




REV. JOHN WESLEY.              251
what I do now, I will heartily thank both them and you."
(Wesley's Works.)
This year-1770 —is memorable in the history of Methodism, for having given birth to a long and very ardent
controversy on the doctrines of Calvinism.  It took its
rise from the publication of the Minutes of the Conference, in which it was determined, that, in some particulars
then pointed out, the preachers had "leaned too much to
Calvinism."  This is easily explained.  Mr. Whitefield,
and Howell Harris, the early coadjutors of the Wesleys,
became Calvinists; but the affection, which existed among
this little band, was strong; and as they all agreed in
preaching, what was at that time most needed, the doctrine
of salvation by faith, "an agreement" was made at a very
early period, between the Wesleys and Howell Harris, to
forget all peculiarities of opinion as much as possible in
their sermons, to use as far as they could, with a good
conscience, the same phrases in expressing the points on
which they substantially agreed, and to avoid controversy.
Such an agreement shows the liberal feeling which existed
among the parties; but it was not of a nature to be so
rigidly kept as to give entire satisfaction. On these articles of peace, we find, therefore, indorsed, at a subsequent
period, in the handwriting of Mr. Charles Wesley, "Vain
agreement."  Mr. Wesley's anxiety to maintain unity of
effort as well as affection with Mr. Whitefield, led him
also, in 1743, to concede to his Calvinistic views, as far as
possible; and he appears not to have been disposed to deny,
though he says he could not prove it, that some persons
might be unconditionally elected to eternal glory; but not
to the necessary exclusion of any other from salvation.
And he was then "inclined to believe" that there is a
state attainable in this life, "from which a man can not
finally fall."  But he was subsequently convinced by
the arguments of Mr. Thomas Walsh, that this was an




II25i2                   rTHE LIFE OF
error,*  These considerations will account for the existence
of what Mr. Wesley called "a leaning to Calvinism," both
in himself, and among some of the preachers, and rendered
a review of the case necessary.f  Though the leaders had
approached so near " the very edge of Calvinism" on one
side, and "of Antinomianism" also, with safety, it was
not to be wondered at that others should overstep the line.
Beside, circumstances had  greatly changed.  A  strong
tide of Antinomianism  had set in, and threatened great
injury to practical godliness throughout the land.  Dr.
Southey attributes this to the natural tendency of Methodism; but here he shows himself only partially acquainted
with the subject.  The decline of religion among many of
the Dissenting Churches, had scattered the seeds of this
heresy all around them, though not without calling forth
a noble testimony against it from  some of their ablest ministers; and when they began to feel the influence of the
revival of piety in the last century, the tares sprung up
with the plants of better quality.  The Calvinism  taught
by Mr. Howell Harris, and Mr. Whitefield, was also per* Mr. Walsh was received by Mr. Wesley as a preacher, in 1750, and
died in 1759. The following is Mr. Wesley's character of him: "That
blessed man sometimes preached in Irish, mostly in English; and wherever he preached, whether in English or Irish, the word was sharper
than a two-edged sword. So that I do not remember ever to have known
any preacher, who, in so few years as he remained upon earth, was
an instrument of converting so many sinners from the error of their
ways. By violent straining of his voice, he contracted a true pulmonary
consumption, which carried him off. O what a man to be snatched away
in the strength of his years! Surely thy'judgments are a great deep!'
" He was so thoroughly acquainted with the Bible, that if he was questioned concerning any Hebrew word in the Old, or any Greek word in
the New Testament, he would tell, after a little pause, not only how
often one or the other occurred in the Bible, but also what is meant in
every place. Such a master of Biblical knowledge I never knew before,
and never expect to see again."
f Mr. Wesley's Sermon on Imputed Righteousness is an instance of his
anxiety to approach his Calvinistic brethren, in his modes of expression,
as far as possible; and in this attempt he sometimes laid himself open to
be misunderstood on both sides.




REV. JOHN WESLEY.                253
~rerted by many of their hearers to sanction the same error.
Several of the evangelical clergy, likewise, who had no
immediate connection with Mr. Wesley, were Calvinists of
the highest grade; and as their number increased, their
incautious statements of the doctrines of grace and faith,
carried beyond their own intentions, became more mischievous.  To show, however, that Antinomianism  can
graft itself upon other stocks beside that of the Calvinistic
decrees, it was found also among many of the Moravians;
and the Methodists did not escape. Wherever, indeed,
the doctrine of justification by faith is preached, there is a
danger, as St. Paul himself anticipated in his Epistle to'
the Romans, lest perverse, vain, and evil minds should
pervert it to licentiousness; heavenly as it is in authority,
and pure in its influence, when rightly understood. In
fact, there is no such exclusive connection between the
more sober Calvinistic theories of predestination, and this
great error, as some have supposed.  It is too often met
with, also, among those who hold the doctrine of general
redemption; though it must be acknowledged that, for the
most part, such persons, at length, go over to predestinarian notions, as affording, at least, some collateral confirmation of the solifidian theory. That Calvinistic opinions,
in their various forms, were at this time greatly revived
and diffused, is certain. The religious excitement produced
gave activity to theological inquiries; and speculative
minds, especially those who had some taste for metaphysical discussions, were soon entangled in questions of
predestination, prescience, necessity, and human freedom.
The views of Calvin on these subjects were also held by
many, who, connecting them with vital and saving truths,
were honored with great usefulness; and, as the Wesleyan
societies were often involved in these discussions, and in
danger of having their faith unsettled, and their practical
piety injured by those in whom Calvinism had begun to




254                  THE LIFE OF
luxuriate into the ease and carelessness of Antinomian
license, no subject at that period more urgently required
attention.  For this reason, Mr. Wesley brought it before
his conference of preachers.  The withering effects of
this delusion were also strongly pointed out in his sermons,
and were afterward still more powerfully depicted by the
master pencil of Mr. Fletcher, in those great works to
which he now began to apply himself, in order to stem
the torrent. Dr. Southey has fallen into the error of
imagining that Mr. Fletcher's descriptions of the ravages
of Antinomianism were drawn from its effects upon the
Wesleyan societies; but that mistake arose from his not
adverting to the circumstance, that neither Mr. Wesley
nor Mr. Fletcher confined their cares to these societies, but
kept an equally watchful eye upon the state of religion
in the land at large, and consequently in the Church of
which they were ministers. The societies under Mr. Wesley's charge were, indeed, at no time more than very
partially affected by this form of error.  Still, in some
places they had suffered, and in all were exposed to danger; and as Mr. Wesley regarded them, not only as a
people given to him by God to preserve from error, but to
engage to bear a zealous and steadfast testimony "against
the evils of the time," in every place he endeavored to
prepare them for their warfare, by instructing them fully
in the questions at issue.
The Minutes of 1770 contained, therefore, the following
passages:
"We said, in 1744,'We have leaned too much toward
Calvinism.' Wherein?
"1. With regard to man's faithfulness.  Our Lord himself taught us to use the expression.  And we ougbt never
to be ashamed of it. We ought steadily to assert, on his
authority, that if a man is not'faithful in the unrighteous
mnammon,' God will not give'him the. true riches.'




REV. JOHN WESLEY.              25h
"2. With regard to'working for life.' This also our
Lord has expressly commanded us.'Labor,' py6Edcos,
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.
"3. We have received it as a maxim, that'a man is to
do nothing in order to justification.' Nothing can be more
false. Whoever desires to find favor with God should'cease from evil, and learn to do well.' Whoever repents
should do'works meet for repentance.' And if this is not
in order to find favor, what does he do them for?
"Review the whole affair.
" 1. Who of us is now accepted of God?
"He that now believes in Christ, with a loving and
obedient heart.
"2. But who among those that never heard of Christ?
"He that feareth God and worketh righteousness according to the light he has.
"3. Is this the same with' he that is sincere?'
"Nearly, if not quite.
"'4. Is not this'salvation by works?'
"Not by the merit of works, but by works as a condition.
"6. What have we then been disputing about for theso
thirty years?
"I am afraid, about words.
"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, neither feared
God nor wrought righteousness.  Is this an exception to
the general rule?
"It is a doubt whether God makes any exception at ail.
But how are we sure that the person in question never did
fear God and work righteousness?  His own saying so is
not proof: for we know how all that are convinced of sin
undervalue themselves in every respect.




25 6                 THE LIFE OF
" 8. Does not talking of a justified or a sanctified state
tend to mislead men? almost naturally leading them to
trust in what was done in one moment?  Whereas we are
every hour and every moment pleasing or displeasing tc
God,'according to our works'-according to the whole
of our inward tempers and our outward behavior."
"That these were passages calculated to awaken suspicion, and that they gave the appearance of inconsistency
to Mr. Wesley's opinions, and indicated a tendency to run
to one extreme, in order to avoid another-an error which
Mr. Wesley more generally avoided than most men-can
not be denied. They, however, when fairly examined,
expressed nothing but what is found in substance in the
doctrinal conversations at the conferences from  1744 to
1747; but the sentiments were put in a stronger form, and
were made to bear directly against the Antinomian opinions of the day. To "man's faithfulness" nothing surely
could be reasonably objected; it is enjoined upon believers
in the whole Gospel, and might have been known by the
objectors to have been always held by Mlir. Wesley, but so
as necessarily to imply a constant dependence upon the
influence of the Holy Spirit.  That the rewards of eternity
are also to be distributed in higher or lower degrees according to the obedient works of believers, yet still on a
principle of grace, is a doctrine held by divines of almost
every class, and is confirmed by many passages of Scripture.  To the Antinomian notion, that a man is to do
nothing in order to justification, Mr. Wesley opposes the
same sentiment which he held in 1744, that previously to
justification men must repent, and, if there be opportunity,
do works meet for repentance; and when he asks, "if
they do them not in order to justification, what do they
do them  for?"-these words are far enough from intimating that such works are meritorious, although they are
capable of being misunderstood. Repentance is indeed a




REV. JOHN WESLE Y.             257
condition of justification, as well as faith, but indirectly and
remotely —"Repent ye and believe the Gospel;" and seeing that Mr. Wesley, so expressly in the same page, shuts
out the merit of works, no one could be justly offended
with this statement-except as far as the phrase is concerned-who did not embrace some obvious form of practical error.
The doctrine of the acceptance of such heathens as
"fear God and work righteousness," might be offensive to
those who shut out all heathens, as such, from the mercies
of God-a tenet, however, which is not necessarily connected with Calvinism; and it ought not to have been
objected to by others, unless Mr. Wesley had stated, as
some of his opponents understood him to do, that "a
heathen might be saved without a Savior."  No such
thought was ever entertained by him, as Mr. Fletcher
observes in his defense; for he held that whenever a
heathen is accepted, it is merely through the merits of
Christ, although it is in connection with his "fearing God,
and working righteousness."  "'But how comes he to
see that God is to be feared, and that righteousness is his
delight?' Because a beam of our Sun of righteousness
shines in his darkness. All is therefore of grace; the
light, the works of righteousness done by that light, and
acceptance in consequence of them."  (Fletcher's Works.)
But when the Minutes went on to state that this shows
that salvation is by works as a "condition, though not
by the merit of works," the highest point of heresy was
supposed to be reached. Yet from this charge, though
it derived some color from a paradoxical mode of expression not to be commended, Mr. Fletcher brings off his
friend unhurt:
"Our Church expresses herself more fully on this heLad
in the Homily on Salvation, to which the article refers.'St. Paul,' says he,'declares nothing [necessary] on the
22




258                   THE-I LIFE OF
behalf of man concerning his justification, but only a true
and lively faith, and yet (N. B.) that faith does not shut
out repentance, hope, love, [of desire when we are coming,
love of delight when we are come,] dread, and the fear of
God, to be joined with it in every man that is justified;
but it shutteth them out from  the office of justifying; so
that they be all present together in him that is justified,
yet they justify not altogether.'  This is agreeable to St.
Peter's doctrine, maintained by Mr. Wesley.  Only faith
in Christ for Christians, and faith in the light of their
dispensation for heathens, is necessary in order to acceptance; but though faith only justifies, yet it is never alone;
for repentance, hope, love of desire, and the fear of God,
necessarily accompany this faith, if it be living. Our
Church, therefore, is not at all against works proceeding
from, or accompanying faith in all its stages.  She grants,
that whether faith seeks or finds its object, whether it
longs for or embraces it, it is still a lively, active, and
working grace.  She is only against the vain conceit that
works have any hand in meriting justification or purchasing salvation, which is what Mir. Wesley likewise
strongly opposes.
"If any still urge,'I do not love the word condition,'
I reply, it is no wonder; since thousands so hate the thing,
that they even choose to go to hell, rather than perform it.
But let an old worthy divine, approved by all but Crisp's
disciples, tell you what we mean by condition:'An antecedent condition [says Mr. Flavel in his'Discourse of
Errors'] signifies no more than an act of ours, which,
though it be neither perfect in any degree, nor in the least
meritorious of the benefit conferred, nor performed in our
own natural strength, is yet, according to the constitution
of the covenant required of us, in order to the blessings
-onsequent thereupon, by virtue of the promise; and, consequently, benefits and mercies granted in this order are




REV. JOHIN WESLEY.                259
and must be suspended by the donor, till it be performed.'
Such a condition we affirm faith to be, with all that faith
necessarily implies."  (Fletcher's Works.)
The greatest stone of stumbling was, however, the rermarks on mnerit:
"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
secunclum  merirta operum,'as our works deserve?'  Call
you split this hair? I doubt I can not."
The outcry of "dreadful heresy" raised against him,
particularly on this article, was the more uncandid, because by explaining the phrase secundclum merita operumn, to
mean, as our wTorks deserve, it was clear, especially taking
the passage in connection with what he had previously
stated, that he understood merit in that loose, and not
perhaps always correct, sense in which it had often been
used by several of the ancient fathers; and also that he
was not speaking of our present justification, but of our
final reward.  But here Mr. Fletcher shall again be heard:
"If Mr. Wesley meant, that we are saved by the meril
of works, and not entirely by that of Christ, you might
exclaim against his proposition as erroneous; and I would
echo back your exclamation. But as he flatly denies it in
those words,'Not by the merit of works,' and has constantly asserted the contrary for above thirty years, we
can not, without monstrous injustice, fix that sense upon
the word merit in this paragraph.
"Divesting himself of bigotry and party spirit, he generously acknowledges truth even when it is held forth by
his adversaries: an instance of candor worthy of our imication!  He sees that God offers and gives his children,
here on earth, particular rewards for particular instances
of obedience.  He knows that when a man is saved rler



260                   THE LIFE OF
itoriously by Christ, and conditionally by-or if you please;
upon the terms of-the work of faith, the patience of hope,
and the labor of love, he shall particularly be rewarded in
heaven for his works: and he observes, that the Scriptures
steadily maintain, we are recompensed according to our
works, yea, because of our works.
"The former of these assertions is plain from the parable of the talents, and from  these words of our Lord,
Matt. xvi, 27,'The Son of man shall come in the glory
of his Father, and reward every man according to his
works;' unbelievers according to the various degrees of
demerit belonging to their evil works-for some of them
shall comparatively'be beaten with few stripes;' and believers according to the various degrees of excellence
found in their good works;'for as one star differeth from
another star in glory, so also is the resurrection of the'
righteous'dead.'
"If we detach from the word merit the idea of'obligation on God's part to bestow any thing upon creatures,
who have a thousand times forfeited their comforts and
existence'- if we take it in the sense we fix to it in a
hundred cases; for instance this:'A master may reward
his scholars according to the merit of their exercises, ox
he may not; for the merit of the best exercise can nevej
bind him to bestow a premium for it, unless he has promised it of his own accord'-if we take, I say, the word
merit in this simple sense, it may be joined to the words
good works, and bear an evangelical meaning.
"To be convinced of it, candid reader, consider, with
Mr. Wesley, that' God accepts and rewards no work but
so far as it proceeds from his own grace through the
Beloved.' Forget not that Christ's Spirit is the savor of
each believer's salt, and that he puts excellence into the
good works of his people, or else they could not be good.
Remember, he is as much concerned in the good tempers,




REV. JOHN WESLEY.               26 J
words, and actions of his living members, as a tree is
concerned in the sap, leaves, and fruit of the branches it
bears, John xv, 5.  Consider, I say, all this, and tell us
whether it can reflect dishonor upon Christ and his grace
to affirm, that as his personal merit-the merit of his holy
life and painful death —'opens the kingdom of heaven to
all believers,' so the merit of those works which he enables his members to do, will determine the peculiar degrees
of glory graciously allotted to each of them."  (Fletcher's
Works.)
Mr. Fletcher came forward to defend his venerable
friend, on account of the great uproar which the Calvinistic party had raised against him upon the publication of
these minutes. The countess of Huntingdon had taken
serious alarm and offense; and the Rev. Walter Shirley,
her brother and chaplain, had written a circular letter to
all the serious clergy, andt several others, inviting them to
go in a body to the ensuing conference, and "insist upon
a formal recantation of the said minutes, and, in case of
a refusal, to sign and publish their protest against them."
Mr. Shirley and a few others accordingly attended the
Bristol conference, where, says Mr. Wesley, "we had
more preachers than usual in consequence of Mr. Shirley's
circular letter.  At ten on Thursday morning he came,
with nine or ten of his friends; we conversed freely for
about two hours; and, I believe, they were satisfied, that
we were not such'dreadful heretics' as they imagined,
but were tolerably sound in the faith."
The meeting was creditable to each party.  Mr. Wesley acknowledged that the minutes were "not sufficiently
guarded." This must be felt by all; they were out of his
usual manner of expressing himself, and he had said the
same truths often in a clearer, and safer, and even stronger
manner.  He certainly did not mean to alter his previous
opinions, or formally to adopt other terms in which to




262                  THE LIFE OF
express them; and, therefore, to employ new modes of
speaking, though for a temporary purpose, was not without
danger, although they were capable of an innocent explanation.  Even Mr. Fletcher confesses that the minutes
wore "a new aspect," and that at first they appeared to
him "unguarded, if not erroneous." Mr. Wesley showed
his candor in admitting the former; and to prevent all
future misconstruction, he and the conference issued the
following "Declaration," to which was appended a note
from Mr. Shirley, acknowledging his mistake as to the
meaning of the minutes:
" Bristol, August 9, 1771.
"Wherea- the doctrinal points in the minutes of a conference held in London, August 7, 1770, have been understood to favor'justification by works:' now the Rev.
John Wesley and others, assembled in conference, do declare that we had no such meaning; and that we abhor the
doctrine of'justification by works,' as a most perilous and
abominable doctrine.  And as the said minutes are not
sufficiently guarded in the way they are expressed, we
hereby solemnly declare, in the sight of God, that we have no
trust or confidence but in the alone merits of our Lord and
Savior Jesus Christ for justification or salvation, either in
life, death, or the day of judgment. And though no one
is a real Christian believer-and consequently can not be
saved-who doeth not good works, where there is time
and opportunity, yet our works have no part in meriting
or purchasing our justification, from first to last, either in
whole or in part.
"Signed by the Rev. Mr. Wesley and  fifty-thLee
preachers."
MR. SHIRLEY S NOTE.
"Mr. Shirley's Christian respects wait on Mr. Wesley.
The declaration agreed to in conference the 8th of August,
1771, has convinced Mr. Shirley he had mistaken the




REV. JOIIN WESL:EY.                    263
meaning of the doctrinal points in the  minutes of the
conference held in London, August 7, 1770; and he hereby
wishes to testify the full satisfaction he has in the said
declaration, and his hearty concurrence and agreement
with the same.
"Mr. Wesley is at full liberty to make what use he
pleases of this.  August 10, 1771."*
Mr. Fletcher had  entitled  his Defense of Mr. Wesley
"The First Check to Antinomianism;"  but he did  not
content himself with evangelizing the apparently legal
minutes, and defending the doctrinal consistency and
* This affair is capable of more illustration than it has received from
Mr. Wesley's biographers hitherto. Mr. Shirley's circular letter was naturally resented by Mr. Wesley, as being published before any explanations
respecting the minutes had been asked from him their author; and also
from its assuming that Mr. S., and the clergy who might obey his sunlmons, had the right to come into the conference, and to demand a recantation. Mr. Shirley, therefore, soon found, that he must approach in a more
brotherly manner, or that Mr. Wesley and the conference would have no
intercourse with him. This led Lady Huntingdon and Mr. Shirley tc
address explanatory letters to Mr. Wesley. " As the method of proceeding, as well as the terms in which we had delivered ourselves," says Mr.
Shirley, "was objected to by many as by no means proper, and in submission to the precept,'Give no offense to Jew or Gentile, or to the
Church of God,' Lady Huntingdon and I wrote the following letters,
which were delivered to Mr. Wesley the evening before the conference
met."  Lady Huntingdon says, "As you and your friends, and many
others, have objected to the mode of the application to you in conference,
as an arbitrary way of proceeding, we wish to retract what a more delib.
erate consideration might have prevented," etc. Mr. Shirley's letter
acknowledges " that the circular was too hastily drawn up, and improperly
expressed; and therefore, for the offensive expressions in it, we desire we
may be hereby understood to make every suitable submission to you."
On this explanation, Mr. Shirley and his friends were invited by Mr. Wesley to come to the conference on the third day of its sitting. Mr. Shirley's
published narrative thus proceeds: "To say the truth, I was pleased that
the invitation came from Mr. Wesley, without any application made on
our parts, that there might not be left the least room for censuring our
proceedings as violent. On that day, therefore, I went thither, accompanied with Rev. Mr. Glascot, Rev. Mr. Owen-two nministers officiating in
Lady Huntingdon's chapels-John Lloyd, Esq., of Bath; Mr. James Ireland, nmerchant, of Bristol; Mr. Winter, and two students belonging to
lady Huntingdon's college.
"I shall only give you a brief detail of what passed, and rather the




964                       THE LIFE OF
orthodoxy of Mr. Wesley.  He incidentally discussed various other points of the quinquarticular controversy; and
he, as well as Mr. Wesley, was quickly assailed by  a
naumber of replies not couched in the most courteous style.
substance of what was spoken, than the exact words; oinitting, likewise,
many things of no great weight or consequence.
" After Mr. Wesley had prayed, I desired to know whether Lady Huntingdon's letter and mine to Mr. Wesley had been read to the conference.
Being answered in the negative, I begged leave to read the copies of
them; which was granted. I then said that I hoped the submission made
was satisfactory to the gentlemen of the conference. This was admitted;
but then it was urged, that as the offense given by the circular letter had
been very public, so ought the letter of submission. I therefore readily
consented to the publication of it, and have now fulfilled my promise.
Mr. Wesley then stood up; the purport of his speech was a sketch of his
ministry from his first setting out to the present time; with a view-as I
understood-to prove that he had ever maintained justification by faith,
and that there was nothing in the minutes contrary thereto. He come
plained of ill treatment firom many persons, that he apprehended had
been under obligations to him; and said that the present oppositicn.. was
not to the minutes, but to himself personally. In answer I assured them,
in the most solenin manner, that, with respect to myself, my opposition was
not to Mr. Wesley, or any particular person, but to the doctrines them~
selves. And they were pleased thus far to give me credit. I then proceeded to speak to the point; informed them of the great and general offense the minutes had given; that I had numerous protests and testimonies
against them sent me firom Scotland, and fiom various parts of these kingdoms; that it nmust seem very extraordinary, indeed, if so many men of
sense and learning should be mistaken, and that there was nothing really
offensive in the plain, natural import of the minutes; that I believed they
themnselves-whatever meaning they might have intended-would allow
that the more obvious meaning was reprehensible; and, therefore, I
recommended to them, nay, I begged and entreated, for the Lord's sake,
that they would go as far as they could with a good conscience, in giving
the world satisfaction. I said I hoped they would not take offense-for I
did not miean to give it-as my proposing to themr a declaration which I
had drawn up, wishing that something at least analogous to it might be
agreed to. I then took the liberty to read it; and Mr. Wesley, after he had
muade some-not very material-alterations in it, readily consented to sign
it; in which he was followed by fifty-three of the preachers in connection
with hinm; there being only one or two that were against it.
"Thus was this important matter settled. But one of the preachersnamely, Mr. Thomas Olivers-kept us a long time in debate; strenuously
opposed the declaration; and to the last would not consent to sign it. He
maintained that our second justification-that is, at the day of judgmnentis by works; and he saw very clearly that for one that holds that teInet
solemnly' to declare in the sight of God that he has no trust or confidence,




REV. JOHN WESLEY.                      265
Mr. Fletcher's skill and admirable temper so fully fitted
him  to conduct the dispute which had  arisen, that Mr.
Wesley left the contest chiefly to him, and calmly pursued his labors; and the whole issued in a series of
but in the alone merits of our Lord and Savior Jesus Christ, for justification or salvation, either in life, death, or the day of judgment,' would be
acting neither a consistent nor an upright part; for all the subtilties of
metaphysical distinction can never reconcile tenets so diametrically opposite as these. But, blessed be God, Mr. Wesley, and fifty-three of his
preachers, do not agree with Mr. Olivers in this material article; for it appears, firom their subscribing the declaration, that they do not maintain a
second justification by works.
"After the declaration had been agreed to, it was required of me, on
my part, that I would make some public acknowledgment that I had imistaken the meaning of the minutes. Here I hesitated a little; for though I
was desirous to do every thing-consistently with truth and a good conscience-for the establishment of peace and Christian fellowship, yet I
was very unwilling to give any thing under my hand that might seem to
countenance the minutes in their obvious sense. But then, when I was
asked by one of the preachers whether I did not believe Mr. Wesley to
be an honest man, I was distressed on the other hand, lest, by refusing
what was desired, I should seem to infer a doubt to Mr. Wesley's disadvantage. Having confidence, therefore, in Mr. Wesley's integrity, who
had declared he had no such meaning in the minutes as was favorable to
justification by vworks, and considering that every man is the best judge
of his own meaning, and has a right, so far, to our credit, and that, though
nothing else could, yet the declaration did convince me, they had sonime
other meaning than what appeared, I say-these things considered-I
promised them satisfaction in this particular, and, a few days afterward,
sent Mr. Wesley the following message, with which he was very well
pleased:
[Then follows Mr. Shirley's note as given above.]
"Thus far all was well. The foundation was secured. And, with
respect to lesser matters of difference, we might well bear with one
another; and if either party should see occasion to oppose the other's peculiar opinion, it might be done without vehemence, and without using
any reproachful terms. The whole was conducted with great tecency on
all sides. We concluded with prayer, and with the warmest indications
of mutual peace and love. For my own part, believe nle, I was perfectly
sincere, and thought this one of the happiest, and most honorable days
of my life."
The whole conduct of Mr. Shirley, in this affair, affords a pleasing contrast to that of the Hills, Toplady, and others, who soon rushed hot and
reckless into the controversy. Mr. Shirley, it is true, complains, that after
this adjustment Mr. Fletcher should have so severely attacked him in his
five letters; but he appears never to have departed from the meekness of
a Christian and the manners of a gentleman..23




266                       TEE LIFE OF
publications, from  the pen of the vicar of Madeley, which,
as a whole, can scarcely be too highly praised or valued.*
While the language endures, they will operate as checks
to Antinomianism  in every subtile form  which it may assume, and present the pure and beautiful system of evangelical truth, as well guarded on the other hand against
Pelagian self-sufficiency.  The R;ev. Augustus Toplady,
IMr. —afterward Sir Richard —Iill, and his brother, the
Rev. Rowland Hill, with the Rev. John Berridge, were his
principal antagonists; but his learning, his acuteness, his
brilliant talent at illustrating an argument, and, above all,
the hallowed spirit in which he conducted the controversy,
gave him a mighty superiority over his opponents; and
although there will be a difference of opinion, according to
the systems which different readers have adopted, as to the
side on which the victory of aryument remains, there can
be  none  as to  which  bore away  the  prize of temper.
Amidst the scurrilities and vulgar abuse of Mr. Toplady,
otherwise an able writer, and a man of learning, and the
coarse virulence or buffoonery of the Hills and Berridge,}
It ought to be observed, that Mr. Fletcher's writings are not to be considered, in every particular, as expressing the views of Mr. Wesley, and
the body of Methodists, and that, though greatly admired among us, they
are not reckoned among the standards of our doctrines.
f The titles of several of the pieces, written by Toplady and others,
such as "An old Fox tarred and feathered," "'The Serpent and the
Fox," " Pope John," etc., are sufficient evidences of the temper and manuers of this band of controversialists. In what Rev. Rowland Hill calls
"' Some Gentle Strictures " on a sermon by Mr. Wesley, preached on laying the foundation stone of the City Road Chapel, Mr. WVesley is subjected
to certain not very g'entle objurgations, which it would be too sickening a
task to copy or to read. The Gospel Magazine, so called, was equally
unmeasured in its abuse, and as vulgar; but, to do justice to all parties,
the Calvinists even of that day disapproved of this publication, and it was
given up. Even Mr. Rowland Hill appears to have incurred the displeasure of some of his brethren; for in a second edition of his "Gentle
Strictures," he explains himself-awkwardly enough, certainly-that
when he called Mr. Wesley "wretch," and " miscreant," they must renember that " wretch" means " an unhappy person;" and "miscreant,"';' one whose belief is wrong!"  We have, happily, no recent instances of




REV, JOHN WESLEY.                   267
it is refreshing to remark, in the writings of "the saintly
Fletcher," so fine a union of strength and meekness; an
edge so keen, and yet so smooth; and a heart kept in such
perfect charity with his assailants, and so intent upon establishing truth, not for victory, but for salvation.
In this dispute Mr. Wesley wrote but little, and that
chiefly in defense of his own consistency, in reply to Mr.
Hill. His pamphlets also are models of temper, logical
and calm, but occasionally powerfully reproving; not so
much as feeling that he had received abuse and insult, as
holding it his duty to bring the aggressor to a due sense
of his own misdoings. The conclusion of his first reply
to Mr. Hill is a strong illustration:
"Having now answered the queries you proposed, suffer
me, sir, to propose one to you; the same which a gentleman of your own opinion proposed to me some years since:'Sir, how is it that as soon as a man comes to the knowledge of THE TRUTH, it spoils his temper?' That it does
so I had observed over and over, as well as Mr. J. had.
But how can we account for it?  Has the truth-so Mr. J.
termed what many love to term the doctrine of free gracea natural tendency to spoil the temper? To inspire pride,
haughtiness, superciliousness? To make a man'wiser in
his own eyes than seven men that can render a reason?'
Does it naturally turn a man into a cynic, a bear, a Toplady? Does it at once set him free from all the restraints
of good-nature, decency, and good manners? Can-not a
man hold distinguishing grace, as it is called, but he must
distinguish himself for passion, sourness, bitterness? Must
equally unbrotherly and unchristian temper in connection with this controversy, except in the bitter and unsanctified spirit of Bognue and Bennett's History of the Dissenters. The two doctors, however, were in the
habit of declining the merit of the passages on Methodism, in favor of
each other; and to which of them the honor of their authorship is due,
has never yet, I believe, been ascertained. "Where there is shame,"
says Dr. Johnson, "there may in time be virtue."




268                  THE LIFE OF
a man, as soon as he looks upon himself to be an absolute
favorite of Heaven, look upon all that oppose him as Diabolonians-as predestinated dogs of hell? Truly, the melancholy instance now before us would almost induce us to
think so. For who was of a more amiable temper than
Mr. Hill, a few years ago?  When I first conversed with
him in London, I thought I had seldom seen a man of
fortune who appeared to be of a more humble, modest,
gentle, friendly disposition. And yet this same Mr. H.,
when he has once been grounded in the knowledge of THE
TRUTH, is of a temper as totally different from this, as light
is from darkness! He is now haughty, supercilious, disdaining his opponents, as unworthy to be set with the dogs
of his flock! He is violent, impetuous, bitter of spirit! in
a word, the author of the Review!
"0, sir, what a commendation is this of your doctrine?
Look at Mr. Hill the Arminian!  The loving, amiable,
generous, friendly man. Look at Mr. Hill the Calvinist!
Is it the same person? this spiteful, morose, touchy man?
Alas, what has the knowledge of THE TRUTH done? What
a deplorable change has it made? Sir, I love you still;
though I can not esteem you, as I did once. Let me
entreat you, if not for the honor of God, yet for the honor
of your cause, avoid, for the time to come, all anger, all
spite, all sourness and bitterness, all contemptuous usage
of your opponents, not inferior to you, unless in fortune.
O put on again bowels of mercies, kindness, gentleness,
long-suffering; endeavoring to hold, even with them that
differ from you in opinion, the unity of the Spirit in the
bond of peace!"
This controversy, painful as it was in many respects,
and the cause of much unhallowed joy to the profane wits
of the day, who were not a little gratified at this exhibition
of what they termed "spiritual gladiatorship," has been
productive of important consequences in this country.  It




REV. JOHN WESLEY.               269
showed to the pious and moderate Calvinists how well the
richest views of evangelical truth could be united with
Arminianism; and it effected, by its bold and fearless
exhibition of the logical consequences of the doctrines or
the decrees, much greater moderation in those who still
admitted them, and gave birth to some softened modifications of Calvinism in the age that followed —an effect which
has remained to this day. The disputes on these subjects
have, since that time, been less frequent, and more temperate; nor have good men so much labored to depart to
the greatest distance from each other, as to find a ground
on which they could make the nearest approaches. This
has been especially the case between the Methodists and
the evangelical Dissenters. Of late a Calvinism of a higher
and sterner form has sprung up among a certain sect of
the clergy of the Church of England; though some of them,
whatever their private theory may be, feel that these points
are not fit subjects for the edification of their congregations in public discourses. Of Calvinism since the period
of this controversy the Methodist preachers and societies
have been in no danger; so powerful and complete was its
effect upon them. At no conference, since that of 1770,
has it been necessary again to ask, "Wherein have we
leaned too much to Calvinism?"  There has been, indeed,
not in the body, but in some of its ministers occasionally,
a leaning to what is worse than Calvinism-to a sapless,
legal, and philosophizing theology. The influence of the
opinions of the majority of the preachers has always,
however, counteracted this; and the true balance between
the extremes of each system, as set up in the doctrinal
writings of Mr. Wesley, has been of late years better preserved than formerly. Those writings are, indeed, more
read and better appreciated in the connection, than at
some former periods; and perhaps at -the present time they
exert a more powerful influence than they ever did over




270                      THE LIFE OF
the theological views of both preachers and people. To
this the admirably-complete, correct, and elegant edition
of Mr. Wesley's Works, lately put forth by the labo#
and judgment of Rev. Thomas Jackson, will still farthe)
contribute. Numerous valuable pieces on different subjects, which had been quite lost to the public, have beers
recovered; and others, but very partially  known, have
been collected.
In the midst of all these controversies and cares, the
societies continued to spread and flourish under the influence of the zeal and piety of the preachers, animated by
the ceaseless activity and regular visits of Mr. Wesley,
who, though now upward of seventy years of age, seemed
to possess his natural strength unabated.* His thoughts
were, however, frequently turning with anxiety to some
arrangement for the government of the connection after
his death; and not being satisfied that the plan he had
sketched out a few years before would provide for a case
of so much consequence, he directed his attention to Mr.
Fletcher, and warmly invited him to come forth into the
work, and to allow himself to be introduced by him to the
societies and preachers as their future head. Earnestly
as this was pressed, Mr. Fletcher could not be induced to
undertake a task to which, in his humility, he thought
himself inadequate. This seems to have been his only
objection; but had he accepted the offer, the plan would
X In his seventy-second year he thus speaks of himself, "This being
mly birthday, the first day of my seventy-second year, I was considering,
How is this that I find just the same strength as I did thirty years ago?
that my sight is considerably better now, and my nerves firmrer, than they
were then? that I have none of the infirmities of old age, and have losi
several I had in my youth? The grand cause is the good pleasure of
God, who doeth 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 traveling less, by sea or land, than four thousand, five hundred
miles in a year."




REV. JOHN AWESLEYI.             271
have failed, as Mr. Fletcher was a few years afterward
called into another world.  From  Mr. Charles Wesley,
who had become a family man, and had nearly given up
traveling, he had no hope as a successor; and even then a
farther settlement would have been necessary, because he
could not be expected long to survive his brother. Still,
therefore, this important matter remained undetermined.
At the time the overture was made to Mr. Fletcher, the
preachers who were fully engaged in the work amounted
to one hundred and fifty; and the societies, in Great
Britain and Ireland, to upward of thirty-five thousand,
exclusive of the regular hearers. This rapid and constant
enlargement of the connection hightened the urgency of
the question of its future settlement; and it is pleasing to
remark, that Mr. Charles Wesley at length entered into
this feeling, and offered his suggestions.  In spite of the
little misunderstandings which had arisen, he maintained
a strong interest in a work of which he had been so
eminent an instrument; and this grew upon him in his latter years.  Thus we have seen him springing into activity
upon the sickness of his brother, before mentioned, and
performing for him the full "work of an evangelist," by
traveling in his place; and, upon Mr. Wesley's recovery,
his labors were afforded locally to the chapels in London
and Bristol, to the great edification of the congregations.
In one of his latest letters to his brother, entering into the
question of a provision for the settlement of the future
government of the connection, he says, "I served Weststreet Chapel on Friday and Sunday. 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 —let it be given to the worthiest individual-or
rather, dignioribtus-to the worthiest individuals.'You




272                  THE LIFE OF
can not settle the succession.  You can not divine how
God will settle it."
Thus Charles gave up as hopeless the return to the
Church, and suggested the plan which his brother adopted,
to devolve the government, not indeed upon one, but upon
many whom he esteemed " the worthiest," for age, experience, talent, and moderation.
CHAPTER XII.
IN 1775 Mr. Wesley, during a tour in the north of
Ireland, had a dangerous sickness, occasioned by sleeping
on the ground, in an orchard, in the hot weather, which
he says he had been "accustomed to do for forty years
without ever being injured by it." He was slow to admit
that old age had arrived, or he trusted to triumph long
over its infirmities.  The consequence in this case, however, was that, after manfully struggling with the incipient
symptoms of the complaint, and attempting to throw them
off by reading, journeying, and preaching, he sunk into a
severe fever, from which, after lying insensible, for some
days, he recovered with extraordinary rapidity, and resumed a service which, extended as it had been through
so many years, was not yet to be terminated. While in
London the next year, the following incident occurred:
An order had been made by the house of lords, "That
the commissioners of his Majesty's excise do write circular
letters to all persons whom they have reason to suspect tc
have plate, as also to those who have not paid regularly
the duty on the same," etc. In consequence of this order,
the accountant-general for household plate sent Mr. Wesley a copy of the order, with the following letter:
"REVEREN-D SIR, —As the commissioners can not doubt




REV. J.OHN WESLEY.             273
but you 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 replied as follows:
" SIR, —I have two silver tea-spoons 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 around me
want bread. 1 am, sir, your most humble servant,
"JOHN WESLEY."
No doubt the commissioners of his Majesty's excise
thought that the head of so numerous a people had not
forgotten his own interests, and that the interior of his
episcopal residence in London was not without superfluities
and splendor.
The bishop of Sodor and Man having written a pastoral
letter to all the clergy within his diocess, to warn their
flocks against Methodism, and exhorting them to present
all who attended its meetings in the spiritual courts, and
to repel every Methodist preacher from the sacrament, Mr.
Wesley hastened to the island, and in May, 1777, landed
at Douglas.  In every place he appears to have been cordially received by all ranks; and his prompt visit probably
put a stop to this threatened ecclesiastical violence, for no
farther mention is made of it. The societies in the island
continued to flourish; and, on Mr. Wesley's second visit,
he found a new bishop of a more liberal character.
The Foundery having become too small for the comfortable accommodation of the congregation in that part of




274                   THEI LIFE OF
London, and being also gloomy and dilapidated, a new
chapel had been erected.  "November Ist," 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 occasioned 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."
(Journal.)
Here the brothers agreed to officiate as often as possible till the congregation should be settled. Two resident
clergymen were also employed at this chapel as curates,
for reading the full Church service, administering the
sacraments, and burying the dead. But Mr. Charles Wesley took some little offense at the liberty given to the
preachers to officiate in his brother's absence, and when
he himself could not supply.  His letter of complaint produced, however, no change in his brother's appointments,
nor was it likely.  Mr. Wesley knew well that his own
preaching at the new chapel, and the ministrations of the
other clergymen, during the hours of service in the parish
church, without a license from the bishop, or the acknowledgment of his spiritual jurisdiction, was just as irregular
an affair, considered ecclesiastically, as the other.  The
City Road Chapel, with its establishment of clergy, service
in canonical hours, and sacraments, was, in the eye of
the law, as much as any Dissenting place of worship
in London, a conventicle; though, when tried by a better
rule, it was eminently, in those days of power and sim.
plicity, "none other than the house of God, and the gate




REV. JOHN WESLEY.              276
of heaven," to devout worshipers. An influence of a very
extraordinary kind often rested upon the vast congregations
assembled there; thousands were trained up in it for the
kingdom of God; and the society exhibited a greater number of members, perhaps, than any other, except that in
Bristol, who, for intelligence, deep experience in the things
of God, stability, meekness of spirit, and holiness of life,
were at once the ornaments of Methodism, and an influential example to the other societies of the metropolis.
In 1778 Mr. Wesley began to publish a periodical work,
which he entitled, "The Arminian Magazine; consisting
of Extracts and Original Treatises on Universal Redemption." He needed a medium through which he could
reply to the numerous attacks made upon him; and he
made use of it farther to introduce into general circulation
several choice treatises on Universal Redemption, and to
publish selections from his valuable correspondence with
pious persons. He conducted this work while he lived;
and it is still continued by the conference, under the title
of the "Wesleyan Methodist Magazine," on the same
general principles as to its theology, though on a more
enlarged plan.
A dispute of a somewhat serious aspect arose in the
following year, out of the appointment of a clergyman by
AMr. Wesley to preach every Sunday evening in the chapel
at Bath. It was not probable that the preachers of the
circuit should pay the same deference to a strange clergyman, recently introduced, as to Mr. Wesley; but when
this exclusive occupation of the pulpit on Sunday evenings
was objected to by them  and part of the society, Mr.
Wesley, supported by his brother, who had accompanied
him to Bath, stood firmly upon his right to appoint when
and where the preachers should officiate, as a fundamental
part of the compact between them; and the assistant
preacher, Mr. M'Nab, was suspended till "he came to




276                  THE LIFE OF
another mind."  As Mr. M'Nab, who had thus fallen under
Mr. Wesley's displeasure, was supported by many of the
other preachers, a stormy conference was anticipated. To
this meeting Mr. Wesley, therefore, foreseeing that his
authority would be put to the trial, strongly invited his
brother, in order that he might assist him  with his
advice. At first Mr. Charles Wesley declined, on the
ground that he could not trust to his brother's vigor and
resolution.  He, however, attended, but when he saw that
Mr. Wesley was determined to heal the breach by concession, he kept entire silence. The offending preacher was
received back without censure, and, from this time, Dr.
Whitehead thinks that Mr. Wesley's authority in the conference declined.  This is not correct; but that authority
was exercised in a different manner. Many of the preachers had become old in the work, and were men of great
talents, tried fidelity, and influence with the societies
These qualities were duly appreciated by Mr. Wesley, who
now regarded them more than formerly, when they were
young, and inexperienced, as his counselors and coadjutors. It was an eminent proof of Mr. Wesley's practical
wisdom, that he never attempted to contend with circumstances not to be. controlled; and from this time he placed
his supremacy no longer upon authority, but upon the
influence of wisdom, character, and age, and thus confirmed rather than diminished it. Had Mr. Charles
Wesley felt sure of being supported by his brother with
what he called "vigor," it is plain, from his letter on the
occasion, that he would have stood upon the alternative
of the unconditional submission of all the preachers, or a
separation. His brother chose a more excellent way, and
no doubt foresaw, not only that if a separation had been
driven on by violence, it would have been an extensive
one, but that among the societies which remained the
same process would naturally, and necessarily, at some




REV. JOHN WESLEY.              277
future time take place, and so nothing be ultimately gained,
to counterbalance the immediate mischief. The silence
maintained by Mr. Charles Wesley in this conference did
him also great honor. He suspected "the warmth of his
temper;" he saw that, as his brother was bent upon conciliation, any thing he could say would only endanger the
mutual confidence between him and his preachers, and he
held his peace. He himself believed that a formal separation of the body of preachers and people from the Church
would inevitably take place after his brother's death, and
thought it best to bring on the crisis before that event.
"You," says he to his brother, "think otherwise, and I
submit."  The fact has been, that no such separation as
he feared, that is, separation on such principles, and under
such feelings of hostility to the Established Church, has
yet taken place.
The following letter written by Mr. Wesley in 1782, to
a nobleman high in office, shows how much his mind was
alive to every thing which concerned the morals and religion of the country, and is an instance of the happy manner in which he could unite courtesy with reproof without
destroying its point. A report prevailed that the ministry
designed to embody the militia, and exercise them on a
Sunday:
"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 unfavorable 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




278                 THE LIFE OF
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 can
not but think, these are still three-fourths of the nation.
Now, setting religion out of the question, 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? 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's sake; and believe it to be my
bounden duty to do all that is in my little power, to advance your lordship's influence and reputation.
"Will your lordship permit me to add a word in my oldfashioned way? I pray Him that has all power in heaven
and earth, to prosper all your endeavors for the public
good, and am, my lord, your lordship's willing servant,
"JOHN WESLEY."
In 1783 Mr. Wesley paid a visit to Holland, having
been pressed to undertake this journey by a Mr. Ferguson,
formerly a member of the London society, who had made
acouaintance with some pious people, who, having read
Mr Wesley's Sermons, were desirous of seeing him.




REV. JOHN WESIEYo             279
The following are extracts from his journal; and they
will be read with pleasure, both as exhibiting his activity
at so advanced an age, and as they present an interesting
picture of his intercourse with a pious remnant in several
parts of that morally-deteriorated country:
"Wednesday, June 11.-I took coach with Mr. Brackenbury, Broadbent, and Whitefield, and in the evening we
reached Harwich. I went immediately to Dr. Jones, who
received me in the most affectionate manner. About nine
in the morning we sailed, and at nine on Friday, 13th,
landed at Helvoetsluys.  Here we hired a coach for Briel;
but were forced to hire a wagon also, to carry a box, which
one of us could have carried on his shoulders. At Briel
we took a boat to Rotterdam. We had not been long there
when Mr. Bennet, a bookseller, who had invited me to his
house, called for me. But as Mr. Loyal, the minister of
the Scotch congregation, had invited me, he gave up his
claim, and went with us to Mr. Loyal's. I found a friendly,
sensible, hospitable, and, I am persuaded, a pious man.
"Saturday 14.-I had much conversation with the two
English ministers, sensible, well-bred, serious men. These,
as well as Mr. Loyal, were very willing I should preach in
their churches; but they thought it would be best for me
to preach in the episcopal church.  By our conversing
freely together many prejudices were removed, and all our
hearts seemed to be united together.
"Sunday 15.-The episcopal church is not quite so
large as the chapel in West-street: it is very elegant both
without and within. The service began at half past nine.
Such a congregation had not often been there before. I
preached on,' God created man in his own image.' The
people'seemed all, but their attention, dead.' In the
afternoon the church was so filled, as-they informed meit had not been for these fifty years. I preached on,' God
hath given us eternal life; and this life is in his Son.'




280                  THE LIFE OF
I believe God applied it to many hearts. Were it only for
this hour, I am glad I came to Holland.
"Monday 16.-We set out in a track-skuit for the
Hague: by the way, we saw a curiosity —the gallows
near the canal surrounded with a knot of beautiful trees!
so the dying man will have one pleasant prospect here,
whatever befalls him hereafter.
"At eleven we came to Delft, a large, handsome town;
where we spent an hour at a merchant's house; who, as
well as his wife, a very agreeable woman, seemed both to
fear and to love God.  Afterward we saw  the great
church, I think nearly, if not quite, as long as York
Minster. It is exceedingly light and elegant within, and
every part is kept exquisitely clean.
"When we came to the Hague, though we had heard
much of it, we were not disappointed. It is indeed beautiful beyond expression. Many of the houses are exceedingly grand, and are finely intermixed with water and
wood; yet not too close, but so as to be sufficiently ventilated by the air.
"Being invited to tea by Madam de Vassenaar-one of
the first quality in the Hague-I waited upon her in the
afternoon. She received us with that easy openness and
affability, which is almost peculiar to Christians and persons of quality. Soon after came ten or twelve ladies
more who seemed to be of her own rank-though dressed
quite plainly-and two most agreeable gentlemen: one
of whom, I afterward understood, was a colonel in the
prince's guards. After tea I expounded the three first
verses of the thirteenth chapter of the First Epistle to the
Corinthians: Captain M. interpreted, sentence by sentence.
I then prayed, and Colonel V. after me. I believe this
hour was well employed.
"Tuesday 17.-We dined at Mrs. L.'s, in such a
family as I have seldom seen. Her mother, upward of




REV. JOHN WESLEY.              281
sieventy, seemed to be continually rejoicing in God her
Savior.  The daughter breathes the same spirit; and her
grandchildren, three little girls and a boy, seem to be all
love. I have not seen four such children together in England. A gentleman coming in after dinner, I found a particular desire to pray for him. In a little while he melted
into tears, as indeed did most of the company.
"Wednesday 18.-In the afternoon Madam de Vassenaar invited us to a meeting at a neighboring lady's house.
I expounded Gal. vi, 14, and Mr. M. interpreted as before.
"Thursday 19.-We took boat at seven. Mrs. L., and
one of her relations, being unwilling to part so soon, bore
us company to Leyden, a large and populous town, but
not so pleasant as Rotterdam. In the afternoon we went
on to Haerlem, where a plain good man and his wife
received us in a most affectionate manner. At six we
took boat again: as it was filled from end to end, I was
afraid we should not have a very pleasant journey. After
Mr. Ferguson had told the people who we were, we made
a slight excuse, and sung a hymn: they were all attention.
We then talked a little, by means of our interpreter, and
desired that any of them who pleased would sing. Four
persons did so, and sung well: after awhile we sung again.
So did one or two of them: and all our hearts were
strangely knit together, so that when we came to Amsterdam, they dismissed us with abundance of blessings.
"Friday 20.-At five in the evening we drank tea at
a merchant's, Mr. G.'s, where I had a long conversation with Mr. de H., one of the most learned as well as
popular ministers in the city; and I believe-what is far
more important-he is truly alive to God. He spoke
Latin well, and seemed to be one of a strong understanding, as well as of an excellent spirit. In returning to our
inn, we called at a stationer's, and though we spent but
a few minutes, it was enough to convince ius of his strong
24




282                  THE LIFE OF
affection, even to strangers.  What a change does the
grace of God make in the heart!  Shyness and stiffness
are now no more!
"Sunday 22.-I went to the New Church, so called
still, though four or five hundred years old. It is larger,
higher, and better illuminated than most of our cathedrals.  The screen that divides the church from the choir
is of polished brass, and shines like gold.  I understood
the psalms that were sung, and the text, well, and a
little of the sermon, which Mr. de H. delivered with great
earnestness. At two I began the service at the English
church, an elegant building, about the size of West-street
Chapel; only it has no galleries, nor have any of the
churches in Holland. I preached on Isaiah Iv, 6, 7, and
I am persuaded many received the truth in the love
thereof.
"After service I spent another hour at Mr. V.'s.  Mrs.
V. again asked me abundance of questions concerning
deliverance from sin, and seemed a great deal better satisfied with regard to the great and precious promises.
Thence we went to Mr. B., who had lately found peace
with God. He was full of faith and love, and could
hardly mention the goodness of God without tears.  His
wife appeared to be of the same spirit, so that our hearts
were soon knit together. From thence we went to another
family, where a large company were assembled; but all
seemed open to receive instruction, and desirous to be
altogether Christians.
"Wednesday 25.-WVe took boat for Haerlem.  The
great church here is a noble structure, equaled by few
cathedrals in England, either in length, breadth, or hight:
the organ is the largest I ever saw, and is said to be the
finest in Europe. Hence we went to Mr. Van K.'s, whose
wife was convinced of sin, and brought to God, by reading
Mr. Whitefield's Sermonso




REV. JOHE WESLEY.               283
"Here we were at home.  Before dinner we took a
walk in Haerlem wood. It adjoins to the town, and is
cut out in many shady walks, with lovely vistas shooting
out every way. The walk from Hague to Scheveling is
pleasant; those near Amsterdam more so; but these exceed them all.
"WTe returned in the afternoon to Amsterdam, and in
the evening took leave of as many of our friends as we
could.  How entirely were we mistaken in the Hollanders,
supposing them to be of a cold, phlegmatic, unfriendly
temper!  I have not met with a more warmly-affectionate
people in all Europe!  No, not in Ireland!
"Thursday 26. —Our friends having largely provided us
with wine and fruits for our little journey, we took boat in
a lovely morning for Utrecht, with Mr. Van K.'s sister,
who in the way gave us a striking account.'In that
house,' said she, pointing to it as we went by,'my
husband and I lived; and that church adjoining it, was
his church. Five years ago, we were sitting together,
being in perfect health, when he dropped down, and in a
quarter of an hour died. I lifted up my heart and said,
Lord, thous art mny zusband now; and found no will but
his.' This was a trial worthy of a Christian: and she
has ever since made her word good. We were scarcely
got to our inn at Utrecht when Miss L. came; I found her
just such as I expected. She came on purpose from her
father's country house, where all the family were.  I
observe of all the pious people in Holland, that, without
any rule but the word of God, they dress as plainly as
Miss March did formerly, and Miss Johnson does now!
And considering the vast disadvantage they are under,
having no connection with each other, and being under no
such discipline at all as we are, T wonder at the grace of
God that is in them.
"Saturday  8 —- I have this day lived fourscore years;




284                  THE LIFE OF
and by the mercy of God, my eyes are lnot waxed dim,
and what little strength of body or mind I had thirty
years since, is just the same as 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.'
"Sunday 29.-At ten I began the service in the English
church in Utrecht.  I believe all the English in the city
were present, and forty or fifty Hollanders.  I preached
on the 13th of the First of Corinthians, I think as searchingly as ever in my life. Afterward a merchant invited
me to dinner; for six years he had been at death's door
by an asthma, and was extremely ill last night; but this
morning, without any visible cause, he was well, and
across the city to the church. He seemed to be deeply
acquainted with religion, and made me promise, if I came
to Utrecht again, to make his house my home.
"In the evening, a large company of us met at Miss
L.'s, where I was desired to repeat the substance of my
morning sermon. I did so, Mr. Toydemea-the professor
of law in the university-interpreting it sentence by sentence. They then sung a Dutch hymn, and we an English
one. Afterward Mr. Regulet, a venerable old man, spent
some time in prayer for the establishment of peace and
love between the two nations.
"Tuesday, July 1. —I called on as many as I could of
my friends, and we parted with much affection. We then
hired a yacht, which brought us to Helvoetsluys, about
eleven the next day. At two we went on board; but the
wind turning against us, we did not reach Harwich till
about nine on Friday morning. After a little rest, we procured a carriage, and reached London about eleven at
night.
(I can by no means regret either the trouble or expense
which attended this little journey. It opened me a way




REV. JOHN WESLEY.               28b
into, as it were, a new world, where the land, the buildings, the people, the customs, were all such as I had
never seen before; but as those with whom I conversed
were of the same spirit with my friends in England, I was
as much at home in Utrecht and Amsterdam, as in Bristol
and London."
That provision for the stability and the government of
the connection, after his death, which had been to Mr.
Wesley a matter of serious concern for several years, was
accomplished in 1784, and gave him, whenever he subsequently adverted to the subject, the greatest satisfaction.
From this time he felt that he had nothing more to do,
than to spend his remaining life in the same spiritual labors in which he had so long been engaged; and that he
had done all that a true prudence required, to provide for
the continuance and extension of a work which had so
strangely enlarged under his superintendence.
This settlement was effected by a legal instrument,
enrolled in chancery, called "A Deed of Declaration," in
which one hundred preachers, mentioned by name, were
declared to be "the conference of the people called Methodists." By means of this deed, a legal description was
given to the term conference, and the settlement of the
chapels upon trustees was provided for; so that the appointment of preachers to officiate in them should be
vested in the conference, as it had heretofore been in Mr.
Wesley. The deed also declares how the succession and
identity of the yearly conference is to be continued, and
contains various regulations as to the choice of a president
and secretary, the filling up of vacancies, expulsions, etc.
Thus "the succession," as it was called in Mr. Charles
Wesley's letter, above quoted, was provided for; and the
conference, with its president, chosen annually, came into
the place of the founder of the connection, and has so
continued to the present day. As the whole of the




2856                     THE LIFE OF
preachers were not included in the deed, and a few who
thought themselves equally entitled to be of the hundred
preachers who thus formed the legal conference, were excepted, some dissatisfaction arose; but as all the preachers
were eligible to be introduced into that body, as vacancies
occurred, this feeling was but partial, and soon subsided.*
All the preachers in full connection were also allowed to
vote in the conference; and subsequently, those who were
not of the hundred, but had been in connection a certain
number of years, were permitted, by their votes, to put the
president into nomination for the confirmation of the legal
conference.  Thus all reasonable ground for mistrust and
jealousy was removed from the body of the preachers at
large; and with respect to the hundred preachers themselves, the president being chosen annually, and each being
eligible to that honor, efficiency of administration was
wisely connected with equality. The consequence has
been, that the preachers have generally remained most
firmly united by affection and mutual confidence, and that
few serious disputes have ever arisen among them, or have
extended beyond a very few individuals.  Ecclesiastical history does not, perhaps, present an instance of an equal number of ministers brought into contact so close, and called sc
frequently together, for the discussion of various subjects,
among whom so much general unanimity, both as to doc* "Messrs. John Hampson, sen., and John Hanmpson, jr., his son, William Eells, and Joseph Pilmoor, with a few other traveling preachers,
were greatly offended that their names were not inserted in the deed. By
Mr. Fletcher's friendly efforts, a partial reconciliation was effected between them and Mr. Wesley; but it was of short continuance. Soon after
the conference, 1784, Mr. Hampson, senior, becaine an independent minister; but being old and infirm, and the people poor among whom he labored, he was assisted out of the preachers' fund while he lived. He died
in the year 1795. Mr. Hampson, jr., procured ordination in the Established Church, and got a living in Sunderland, in the north of England.
Mr. Eells also left the connection, and, some time after, joined Mr. Atlay
at Dewsbury; and Mr. Pilmoor went to America."  (Myles.)




REV. JOHN WESLEY.               287
trines and points of discipline, has prevailed, joined with so
much real good-will and friendship toward each other, for
so great a number of years. This is the more remarkable,
as, by their frequent changes from station to station, opposite interests and feelings are very often brought into conflict. The final decisions of the conference on their appointment to these stations, generally the most perplexing
part of its annual business, are, however, cheerfully or
patiently submitted to, from the knowledge that each has
of the public spirit with which that body is actuated, and
the frank and brotherly manner in which all its proceedings
are conducted. The order of proceeding in the business
of the conference is the same as in the days of Mr. Wesley. It admits candidates for the ministry, on proper
recommendation from the superintendents and district
meetings; examines those who have completed their probation of four years, and receives the approved into full
connection, which is its ordination; investigates, without
any exception, the character and talents of those who are
already in connection year by year; appoints the stations
of the year ensuing; sends additional preachers to new
places; receives the reports of the committees appointed to
manage and distribute various funds; reviews the state of
the societies; and issues an annual pastoral address. At
the time of the meeting of the conferences, beside the
Sunday services, public worship is held early in the morning, and in the evening of every day except Saturday, which
is usually attended by great multitudes. The business of
each conference, exclusive of that done in committees,
which meet previously, occupies, on the average, about a
fortnight in every year. Were it not for the district meetings, composed of the preachers and the stewards of a
number of circuits, or stations, in different parts of the
kingdom-an arrangement which was adopted after Mr.




"88                       THE LIFE OF
Wesley's death-the business of the conference would
require a much longer time to transact; but in these meetings much is prepared for its final decision.
In this important and wise settlement of the government
of the connection by its founder, there appears but one
regulation which seems to controvert that leading maxim
to which he had always respect; namely, to be guided by
circumstances in matters not determined by some great
principle.  I allude to the proviso which obliges the conference not to appoint any preacher to the same chapel for
more than three years successively, thus binding an itinerant ministry upon the societies for ever. Whether this
system  of changing ministers be essential to the spiritual
interests of the body or not, or whether it might not be
usefully modified, will be matters of opinion; but the point
ought, perhaps, to have been left more at liberty.*
CHAPTER XIII.
THE state in which the separation of the United States
from  the mother country  left the  Methodist American
societies, had become a matter of serious concern to Mr.
Wesley, and presented to him a new case, for which it was
* [With the most respectful deference for the judgment of our beloved
author, whose Methodistical orthodoxy can so rarely even be questioned,
we must beg leave to say that in our humble opinion this very proviso in
Mr. Wesley's Deed of Declaration, for the permanent establishment of the
fundamental principles by which the conference should ever thereafter be
governed, was one of the wisest measures in the whole instrument; and in
this opinion, we greatly mistake if ninety-nine hundredths, at least, of the
whole American Methodist Episcopal body do not accord. The great in
convenience of this system to itinerant ministers themselves, and the consequent temptation to modify or to depart fiomn it, we well know; and so did
Mr. Wesley. His own inclination fiom youth, he often declared, was to
saunter among academic shades, and be a philosophical sluggard, rather
than an itinerant preacher. He knew that similar temptations, with the




REV. JOHN WESLFY.                      289
imperative to make some provision. This, however, could
not be done but by a proceeding which he foresaw would
lay him  open to much remark, and some censure from  the
rigid English Episcopalians.  But with him, the principle
of making every thing indifferent give place to the necessity of doing good or preventing evil, was paramount; and
when that necessity was clearly made out, he was not a
man to hesitate. The mission of Messrs. Boardman and
Pilmoor to America has been already mentioned. Two
years afterward, in 1771, Mr. Wesley sent out Messrs. Asbury and Wright; and in 1773, Messrs. Rankin and Shadford. In 1777 the preachers in the different circuits in
America had amounted to forty, and the societies had also
greatly increased. These were scattered in towns and settlements so distant that it required constant and extensive
traveling from the preachers to supply them with the word
enjoyments of domestic life, etc., would increase in their enticing power,
as Methodism itself should increase, and the circumstances both of the
people and of the preachers become improved. And believing, as he
firmly did, that an itinerant ministry was essential to the most rapid and
extensive spread of the Gospel, and to the salvation of tile greatest number
of souls, till time shall end, he hence, in conformity with this conviction,
made this unalterable principle in the economy of which he was the
founder. And has not all our experience attested his wisdomn? Mr. Watson, we know, says no more than that " perhaps" the point ought to have
been left more at liberty; and is by no means to be understood, we are
persuaded, as being in favor of a change, even if the liberty were possessed. Indeed, other denominations are now beginning both to see the
incomparable efficiency of the itinerant system, and to act upon it-not
only by the establishment of itinerant missions, but of regular circuits,
very much on our plan. We wish them God speed. But let us not retrograde while others advance. Rather, let us give the more earnest heed
that none take our crown-that we lose not the things we have already
wrought, but receive a full reward. It is the glory of reviving this upostolical system that sheds its brightest luster on the name and the menmory
of Wesley. May it be that of his successors to perpetuate it, and, in order
thereto, to keep themselves beyond the reach of even temptation to do
otherwise! If in this note we seem to dissent in any measure fronm an incidental suggestion of our excellent author, we have the satisfaction, on the
other hand, to be sustained by the judgment and wisdom of Mr. Wesley.-AMERICAN EIDIT.1
25




290                     THE LIFE OF
of God.*  The two last-mentioned preachers returned,
after employing themselves on the mission for about five
years; and Mr. Asbury, a true itinerant, who in this
respect followed in America the unwearied example of
Mr. Wesley, gradually acquired a great and deserved influence, which, supported as it was by his excellent sense,
moderating temper, and entire devotedness to the service
bof God, increased rather than diminished to the end of a
protracted life.  The American preachers, like those in
England, were  at first restrained  by Mr. Wesley from
administering either of the sacraments; but when, through
the war, and the acquisition of independence by the states,
most of the clergy of the Church of England had left the
country, neither the children of the members of the Methodist societies could be baptized, nor the Lord's supper
administered among them, without a change of the original
plan. Mr. Asbury's predilections for the former order of
things prevented him from listening to the request of the
American societies to be formed into a regular Church, and
furnished with all its spiritual privileges; and a division
had already taken place among them. This breach, however, Mr. Asbury had the address to heal; and at the peace
he laid the whole case before Mr. Wesley.  The result will
be seen in the following letter:
" T  DR. COKE, MR. ASBURY, AND OUR BRETHREN IN NORT1h
AMERICA.
"Bristol, September 10, 1784.
"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
* X [Messrs. Boardmnan and Pilinoor returned to England in 1774; ZMessrs.'Rankin and Rodda in 1777; and Mr. Shadford in 1778. Mr. Pilmoor
came to America again after the Revolutionary war, took orders in the'Protestant Episcopal Church, and died, at an advanced age, in Philadel
o hia: Mr. Watson states, in a preceding note, that Mr. Pilmoor was one
of those few itinerant preachers who were much offended because his




REV. JOHIN WESLEY.                  291
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, consequently, 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 traveling preachers; but I have still refused, not only
for peace' sake, but because I was determined, as little as
possible, to violate 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 hundred miles together,
there is none either to baptize or to administer the Lord's
supper. Here, therefore, my scruples are at an end; and
I conceive myself at full liberty, as I violate no order, and
invade no man's right, by appointing and sending laborers
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
name was not inserted in Mr. Wesley's Deed of Declaration, constituting
the legal conference. This, in all probability, had a principal influence in
his coming to America again, and taking orders in the Protestant Episcopal
Church. We believe, however, that he always continued fiiendly with
our body, and lived and died an evangelical and highly-respected minis
ter.-AMERICAN EDIT.]




292                   THE LIFE O:F
a(dministering the Lord's supper.  And I have prepared 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 traveling preachers to use
on the Lord's day, in all the congregations, reading the
litany only on Wednesdays and Fridays, and praying 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 can not
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
entangle 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 wherewith God
has so strangely made them free.     JOHN WVESLEY."
Two persons were thus appointed as superintendents or
bishops, and two as elders, with power to administer the
sacraments, and the American Methodists were formed
into a Church, because they could no longer remain a society attached to a colonial establishment which then had
ceased to exist.  The propriety and even necessity of this
step is sufficiently apparent; but the mode adopted exposed
M/r. Wesley to the sarcasms of his brother, who was not




REV. JOHN WESLEY.                        293
a convert to his opinion as to the identity of the order of
bishops and presbyters; and to all High  Churchmen the
proceeding has had the appearance of great irregularity.
The only real irregularity, however, has been generally
overlooked, while a merely-apparent one has been made
the  chief subject of animadversion.  The true  anomaly
was, that a clergyman of the Church of England should
ordain, in any form, without separating fiom  that Church,
and formally disavowing its authority; and yet, if its spiritual governors did not choose to censure and disown him
for denying the figment of the uninterrupted succession,
which he openly said " he knew to be a fable;" for maintaining that bishops and priests were originally one order
only-points, let it be observed, which perhaps but few
Churchmen will now, and certainly but few at that time,
would very seriously maintain, so decisive is the evidence
of Scripture and antiquity against them, and so completely
was the doctrine of the three orders given up by the
founders of the English  Church itself;*  nor, finally, for
e "I am not ashamed of the room and office which I have given to me
by Christ to preach his Gospel; for it is the power of God, that is to say,
the elect organ or instrument ordained by God, and endued with such
virtue and efficacy, that it is able to give, and administer effectually, everlasting life to all those that iwill believe and obey to the same.
" Item. That this office, this power and authority, was committed and
given by Christ and his apostles to certain persons only, that is to say, to
priests and bishops whom they did elect, call and admit thereto, by their
prayers, and imposition of their hands.
" The truth is, there is no mention made of any degrees or distinctions
in orders, but only of deaconss or ministers, and of priests or bishops."
A DECLARATION MADE OF THE FUNCTIONS AND DlVIN'E INSTITUTION OF
BISI-IOPS AND PRIESTS, Regno Hen. [in the reign of Henry] vym, circiter
[aboutl A/. D. 1537-40.
This declaration was signed by Cromwell, the vicar-general, Cranmer
and Holgate, the archbishops, with many of their suffragans, together
with other persons intituled,
"Sacrxe Theologice, Juris EPcclesiastici et Civilis, Professores," [Pro.
fessors of Divinity and of Ecclesiastical and Civil Law.]
Archbishop Usher's plan for coimprehending the Presbyterians and
Episcopalians in the time of Charles I, was also founded upon the prin.
ciple of bishops and presbyters being one order.




294                  THE LIFE OF
proceeding to act upon that principle by giving orders; it
would be hard to prove that he was under any moral
obligation to withdraw from the Church. The bishops
did not institute proceedings against him, and why should
he formally renounce them altogether? It was doubtless
such a view of his liberty, in this respect, that made him
say on this occasion, in answer to his brother, "I firmly
believe that I am a Scriptural E'bxoo5 as much as any man
in England, or in Europe; 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."
The point which has been most insisted upon is the absurdity of a priest ordaining bishops. But this absurdity
could not arise from the principle which Mr. Wesley had
adopted, namely, that the orders were identicalS and the
censure, therefore, rests only upon the assumption, that
bishops and priests were of different orders, which he
denied. He never did pretend to ordain bishops in the
modern sense, but only according to his view of primitive
episcopacy. Little importance, therefore, is to be attached
to Mr. Moore's statement, (Life of Wesley,) that Mr,
Wesley having named Dr. Coke and Mr. Asbury simply
superintendents, he was displeased when, in America, they
took the title of bishops. The only objection he could
have to the name was, that from long association it was
likely to convey a meaning beyond his own intention.
But this was a matter of mere prudential feeling, confined
to himself: so that neither are Dr. Coke and Mr. Asbury to
be blamed for using that appellation in Mr. Wesley's sense,
which was the same as presbyter as far as order was concerned, nor the American societies-as they have sometimes
inconsiderately been-for calling themselves, in the same
view, "The American Methodist Episcopal Chlurch;' since




REV. JOHN WESLEY.                 29 
their episcopacy is founded upon the principle of bishops
and presbyters being of the same degree-a more extended
office only being assigned to the former, as in the primitive
Church. For though nothing can be more obvious than
that the primitive pastors are called bishops, or presbyters indiscriminately in the New Testament, yet at an
early period those presbyters were, by way of distinction,
denominated bishops, who presided in the meetings of the
presbyters, and were finally invested with the government
of several Churches, with their respective presbyteries;
so that two offices were then, as in this case, grafted upon
the same order. Such an arrangement was highly proper
for America, where many of the preachers were young,
and had also to labor in distant and extensive circuits,
and were, therefore, incapable of assisting, advising, or
controlling each other.  A traveling episcopacy, or superintendency, was there an extension of the office of elder
or presbyter, but it of course created no other distinction;
and the bishops of the Methodist Episcopal Church have
in practice as well exemplified the primitive spirit, as in
principle they were conformed to the primitive discipline.
Dr. Coke was only an occasional visitant in America, and
though in the sense of office he was a bishop there, when
he returned home, as here he had no such office, so he
used no such title, and made no such pretension. Of this
excellent man, it ought here to be said, that occasional
visits to America could not satisfy his ardent mind; he
became the founder and soul of the Methodist missions in
various parts of the world, first under the direction of
Mr. Wesley, and then in conjunction with the conference;
and by his voyages, travels, and labors, he erected a
monument of noble, disinterested zeal and charity, which.will never be obliterated.*  But Mr. Asbury remained
* Dr. Coke connected himself with Mr. Wesley inl 1776, as stated by
the latter in his journal: "Being at Kingston, near Taunton, i found a




296                    TI-IE LIFE OF
the preaching, traveling, self-denying bishop of the American societies, till afterward others were associated with
him, plain and simple in their manners as the rest of their
brethren, and distinguished from them only by "labors
more abundant."
It was thus by absurdly confounding episcopacy in the
modern acceptation, and in Mr. Wesley's view, that a
good deal of misplaced wit was played off on this occasion; and not a little bitterness was expressed by many.
He, however, performed a great and a good work, and not
only provided for the spiritual wants of a people who
indirectly had sprung from his labors, but gave to the
American Church a form of administration admirably
suited to a new and extensive empire, and under which
the societies have, by the Divine blessing, prospered beyond all precedent. Some letters passed between him
and Mr. Charles Wesley on the subject of the American
ordinations. The first, written by Charles, was warm and
remonstrative; the second, upon receiving his brother's
calm answer, was more mild, and shows, that he was less
afraid of what his brother had done for America, than
that Dr. Coke, on his return, should form the Methodists
of England into a regular and separate Church also! The
concluding paragraph of this letter is, however, so affecting, so illustrative of that oneness of heart which no
difference of opinion between the brothers could destroy,
that it would be unjust to the memory of both, not to
insert it:
"I thank you for your intention to remain my friend.
Herein my heart is as your heart.  Whom  God hath
joined, let no man put asunder. We have taken each
clergyman, Dr. Coke, late gentleman commoner of Jesus College, in Oxford, who came twenty miles on purpose. I had much conlversation with
him, and a union then began, which, I trust, shall never end." His name
did not appear on the nlinutes till the year 1778. In that year he was ap
pointed to labor in London.




REV. JOHN WESLEY.               297
other for better for worse, till death do us-part? no:
but eternally unite. Therefore, in the love which never
faileth, I am,
"Your affectionate friend and brother,
" C. WESLEY."
Some time after this, Mr. Wesley appointed several of
the English preachers, by imposition of hands, to administer the sacraments to the societies in Scotland.  There
the English establishment did not extend, and a necessity
of a somewhat similar kind existed, though not of so
pressing a nature as in America. He, however, steadily
objected to give this liberty, generally, to his preachers
in England: and those who administered the sacraments
in Scotland were not permitted to perform the same office
in England upon their return. The reason why he refused
to appoint in the same manner, and for the same purpose,
for England is stated in the letter above given.  He was
satisfied of his power, as a presbyter, to ordain for such
an administration; but he says, "I have still refused, not
only for peace' sake, but because I was determined as
little as possible to violate the established order of the
National Church to which I belonged."  This was a prudent principle most sincerely held by him; and it explains
his conduct in those particulars for which he has been
censured by opposite parties. When it could not be
avoided, without sacrificing some real good, he did violate
"the established order," thinking that this order was in
itself merely prudential. When that necessity did not
exist, his own predilections, and the prejudices of many
members of his societies, enforced upon him this abstinence from innovation. It may, however, be asked, in
what light Mr. Wesley's appointments to the ministry, in
the case of his own preachers, ought to be viewed. That
they were ordinations to the work and office of the ministry, can not be reasonably and Scripturally doubted:




298                    THE LIFE OF
and that they were so in his own intention, we have before
shown from his own minutes. It was required of them,
as early as 1746, to profess to be "moved by the Holy
Ghost, and to be called of God to preach." This professed call was to be tested by their piety, their gifts, and
their usefulness; all which points were investigated; and
after probation they were solemnly received by prayer
"to labor with him in the Gospel;" and from that time
were devoted wholly to their spiritual work,* including
the pastoral care of societies.  Here was ordination, though
without imposition of hands, which, although an impressive
ceremony, enters not, as both the Scriptures, and the nature
of the thing itself point out, into the essence of ordination;
which is a separation of men, by ministers, to the work of
the ministry by solemn prayer. This was done at every
conference, by Mr. Wesley, who, as he had, as early as
1747, given up the uninterrupted succession, and the distinct order of bishops as a fable, left himself, therefore, at
liberty to appoint to the ministry in his own way. He
made, it is true, a distinction at one time between the
primitive offices of evangelists or teachers, and pastors, as
to the right of giving the sacraments, which he thought
belonged to the latter only; but as this implied that the
primitive pastors had powers which the primitive evangelists, who ordained them, had not, it was too unsupported a
notion for him long to maintain. (See Moore's Life of
Wesley, book viii, chap. ii.) Yet, had this view of the case
been allowed, the preachers were not mere teachers, but
pastors in the fullest sense.  They not only taught, but
guided, and managed the societies; receiving members,
excluding members, and administering, private, as well as
public, admonitions; and if they were constituted teachers
It is observable, that in the conference of 1768 he enjoined abstinence
from all secular things upon them, both on the Scriptural principle, 1 Tin
iv, 13, and on the ground that the Church, "in her office of ordination
required this of ministers.




REV. JOHN WESLEY.                 299
and pastors by his ordination, without the circumstance of
the imposition of hands, it is utterly impossible to conceive
that that ceremony conveyed any larger right, as such, to
administer the sacraments, in the case of the few he did
ordain in that manner for Scotland and America.  As to
them it was a form of permission and appointment to exercise the right.  His appointments to the ministry every
conference necessarily conveyed all the rights of a pastor,
because they conveyed the pastoral office; but still it did
not follow that all the abstract rights of the ministry thus
conveyed to the body of the preachers, should be actually
used. It was not imperative upon them to exercise all their
functions; and he assumed no improper authority, as the
father and founder of the connection, to determine to what
extent it was prudent to exercise them, provided he was
satisfied that the sacraments were not put out of the power
of the societies to observe. He exercised this suspending
authority even over those preachers whom he appointed to
give the sacraments in Scotland, by prohibiting them from
administering in the English societies, over which they
became pastors. So little difference did his ordination by
imposition of hands make in their case, even in his own
estimation.* It was, when it followed the usual mode of
introducing candidates into the ministry, a mere form of
permission to exercise a previous right in a particular
place, and a solemn designation to this service according to
a liturgical form which he greatly admired; but the true
ordination of those who were so set apart to administer the
sacraments to the ministry itself, was the same as that of
the rest of their brethren, and took place at the same time.
Thus, in Mr. Wesley's strongest language to Mr. Charles
Perronet and the other preachers who thought it their duty
* When a few of the preachers received ordination from a Greek bishop,:then in England, and from whom he was falsely reported himself to have
sought consecration, he would not suffer them to administer, although he
did not doubt that the Greek was a true bishop.




300                        THE L1tiE: OF
to administer, he places his objection upon the decisive
ground of his thinking it "a sin;" but not from their want
of true ordination, to which he makes no allusion;* but he
thought it sinful, because it would be injurious to the work
of God, and so contrary to his word and will.  That it
was not in his view "a sin," for want of mere imposition
of hands, is clear from  the facts, that, in one case, he gave
to one of the preachers leave to baptize and give the sacrament in particular circumstances, although he had no other
ordination than his being " received into full connection"
at the conference like the rest, and allowed two others,
Mr. Highfield, in England, and Mr. Myles, in Dublin, to assist him in giving the sacrament, to the great offense of the
Church people there.t   That the original designation of
the preachers to the ministry was considered by the conferences after his death-when they were obliged, in order to
meet the spiritual wants and Scriptural demands of the
people, to administer the Lord's supper to the societies in
England-as a true and full ordination to the whole office
of the Christian ministry, is clear from their authorizing
the preachers to give the sacraments, when requested by
the societies, without reordination for this purpose, although they had Mr. Wesley's Presbyterian ordination by
a As early as 1756, he says to some of the preachers, " You think it is a
duty to administer. Do so, and therein follow your own conscience."
That is, they were at liberty to leave him; but not a word about the inva
lidity of their appointment to the whole work of the ministry.
t Mr. Wesley's innovations on Church order in Dublin appear, from
several of his letters, to have produced somewhat outrageous attacks upon
him firom several quarters in that city. In one of them he says, "Every
week I am bespattered in the public papers. Many are in tears on the
occasion; many terribly frightened, and crying out,' O, what will the end
be?' What will it be?  Why, glory to God in the highest, and peace and
good-will among men."  Such was his rejoinder to these High Church
alarms. At the same time it must be conceded, that, however faithful Mr.
Wesley was in abiding by his leading principle of making mere adherence
to what was called " regular" give place to the higher obligation of doing
good, he was sometimes apt, in defending himself, to be too tenacious of
appearing perfectly consistent.




REV.,JOHN WESLEY.                  301
imposition of hands among themselves, and at their command, if they had judged it necessary to employ it.  Their
whole proceeding' in this respect was merely to grant permission to exercise powers which they believed to have
been previously conveyed by Mr. Wesley, in doing which
they differed fiom him only in not marking that permission
with any new form.  Perhaps it might have been an improvement, had they accompanied all their future ordinations by the laying on of the hands of the president for the
time being, assisted by a few of the senior preachers, and
by using the fine ordination service of the Church of England: not, indeed, that this would have given a tittle more
of validity to the act; but the imposition of hands would
have been in conformity to the usage of the majority of
Churches, and an instance of deference to an ancient
Scriptural form  of solemn designation and blessing, used
on various occasions. The whole of Mr. Wesley's proceedings, both as to America and Scotland, would have been
as valid on Scriptural grounds, had there been no other
form used than simple prayer for men, already in the ministry, going forth on an important mission; but as the New
Testament exhibited a profitable example of imposition of
hands in the case of Paul and Barnabas, who had been
long before ordained to the highest order of the ministry,
when sent forth into a new field of labor, this example
was followed.*
But we return to the continued and unabated labors of
this venerable servant of God.  In 1786, at the Bristol
e From the preceding observations, it will appear that Mr. Wesley's
ordinations, both for America and Scotland, stood upon much the same
ground. The full powers of the ministry had before been conveyed to
the parties; but now they had a special designation to exercise them in
every respect, in a new and peculiar sphere. Still their ordination, by
imposition of hands, did not imply that their former ordination was defi
cient, as to the right of administering the sacraments which it conveyed;
for then, how came Dr. Coke, who was already a presbyter of the Church
of England, to be ordained again, when, according to Mr. Wesley's own




302                       THE. LIFE OF
conference, the old subject of separating from  the Church
was again discussed, and, "without one dissenting voice,"
it was determined to continue therein; "which determination," he remarks, "will, I doubt not, stand, at least till I
am  removed into a better world."   After the conference
was concluded, he paid a second visit to Holland, in company with Mr. Brackenbury and Mr. Broadbent, preached
in various places, expounded to private companies, and
engaged in conversation with many learned and pious individuals. On his return to England, his journal presents
the usual record of constant preaching and traveling, interview, he could not be higher in order than a presbyter, although his powers might be enlarg'ed as to their application?  The conference, after Mr.
Wesley's death, took, therefore, the true ground, in considering the act of
admission into the ministry, so as to be devoted wholly to it, and to exercise the pastoral charge, to be a true and Scriptural ordination both to
preach the word anti to administer the sacraments; making wholly light
of the absurd pretensions of a few among the preachers, who thought that
they had received something more than their brethren fiom the mere cere
mony of the imposition of Ml. Wesley's hands, subsequent to their ordinary appointment by him when received into the body. Some of these,
at the first conference after Mr. Wesley's death, stood upon this point; but
Mlr. Benson refuted their notion, that imposition of hands was essential to
ordination. He proved from the New Testament that this was but a circumstance, and showed that the body had always possessed a ministry
Scripturally and therefore validly ordained, although not in the most custonlary or perhaps in the most influential form. With Mr. Benson the
conference coincided, so that ordination, without imposition of hands, has
continued to be the general practice to the present timne. It is renlarkable,
that the few preachers who insisted upon imposition of hands being essential to ordination, and plumed themselves upon being distinguished from
their brethren because Mr. Wesley's hands had been laid upon them, did
not remember a passage in a published letter of Mr. Wesley to Mr.
Walker, of Truro, dated as long before as 1756, which sufficiently shows
how totally disconnected the two things were in his mind; or that, if they
adverted to it, its bearing in his controversy with MIr. Walker should not
have been perceived:' That the seven deacons were outwardly ordained
even to that low office, can not be denied. But Paul and Barnabas were
separated for the work to which they were called. This was not ordaining them; it was only inducting them to the province for which our Lord
had appointed them. For this end the prophets and teachers fasted,
prayed, and' laid their hands upon them,' a rite which was used, not in
ordination only, but in blessing, and on many other occasions."




REV. JOHN WESLEY.              303
spersed with useful remark and incident.  A few gleanings
from it will be read with interest:
"December 23, 1786.-By great importunity I was induced-having little hope of doing good-to visit two of
the felons in Newgate, who lay under sentence of death.
They appeared serious; but I can lay little stress on appearances of this kind. However, I wrote in their behalf
to a great man; and perhaps it was in consequence of this
that they had a reprieve.
"Sunday 24.-I was desired to preach at the Old
Jewry; but the church was cold, and so was the congregation. We had congregations of another kind the next dayChristmas day-at four in the morning, as well as five in
the evening, at the New Chapel, and at West-street Chapel
about noon.
"Sunday 31.-From those words of Isaiah to Hezekiah,'Set thy house in order,' I strongly exhorted all who had
not done it already, to settle their temporal affairs without
delay. It is a strange madness which still possesses many
who are in other respects men of understanding, that they
put this off from day to day, till death comes in an hour
when they look not for it.
"Friday, January 5, 1787, and in the vacant hours of
the following days, I read Dr. Hunter's Lectures. They
are very lively and ingenious. The language is good, and
the thoughts generally just. But they do not suit my
taste. I do not admire that florid way of writing. Good
sense does not need to be so studiously adorned. I love
St. John's style, as well as matter.
"Sunday, February 25.-After taking a solemn leave
of our friends, both at West-street and the New Chapel, I
took the mail-coach, and the next evening reached Exeter
a little after ten o'clock.  Tuesday 27.-We went on to
Plymouth Dock. The large, new house, far the best in




304                 THE LIFE OF
the west of England, was well filled, though on so short a
warning; and they seemed cordially to receive the exhortation,'Rejoice in the Lord, O ye righteous.' I had the
satisfaction to find the society here in a more flourishing
state than ever. Notwithstanding all the pains that have
been taken, and all the art that has been used to tear them
asunder, they cleave close together, and consequently
increase in number as well as in strength.
"Wednesday, March 7. —It rained much while we were
at Plymouth and at the Dock, and most of the way from
the Dock to Exeter. But we had lovely weather to-day,
and came into Bath early in the evening. So crowded a
house I had not seen here for many years. I fully delivered my own soul, by strongly enforcing those awful words,'Many are called, but few are chosen.' I believe the word
sunk deep into many hearts. The next evening we had
another large congregation equally serious. Thursday 8.I went on to Bristol, and the same afternoon Mrs. Fletcher
came thither from  Madeley.  The congregation in the
evening was exceedingly large. I took knowledge what
spirit they were of. Indeed the work of God has much
increased in Bristol since I was here last, especially among
the young men, many of whom are a pattern to all the
society.
I "Monday, April 2.-About noon I preached at Stockport, and in the evening at Manchester, where I fully
delivered my own soul, both then and the next day.
Wednesday 4.-I went to Chester, and preached in the
evening on Heb. iii, 12. Finding there was no packet at
Parkgate, I immediately took places in the mail-coach for
Holyhead. The porter called us at two in the morning on
Thursday, but came again in half an hour to inform us
the coach was full: so they returned my money, and at
four I took a post-chaise. We overtook the coach at Conway, and, crossing the ferry with the passengers, went




REV. JOHN WESLEY.              305
forward without delay; so we came to Holyhead an hour
before them, and went on board between eleven and twelve
o'clock. At one we left the harbor, and at two the next
day came into Dublin bay.
"On the road, and in the ship, I read Mr. Blackwell's'Sacred Classics Illustrated and Defended.' I think he
fully proves his point, that there are no expressions in the
New Testament which are not found in the best and purest
Greek authors. In the evening we had a Sunday's congregation, and a blessing from on high.
"Sunday 8. (Easter day.)-I preached in Bethesda,
Mr. Smyth's new chapel: it is very neat, but not gay, and
I believe will hold about as many people as West-street
Chapel. Mr. Smyth read prayers, and gave out the hymns,
which were sung by fifteen or twenty fine singers: the
rest of the congregation listening with much attention, and
as much devotion as they would have done to an opera.
But is this Christian worship?  Or ought it ever to be
suffered in a Christian church?  It was thought we had
between seven and eight hundred communicants; and,
indeed, the power of God was in the midst of them.  Our
own room in the evening was well filled with people, and
with the presence of God.
" On Monday and Tuesday I preached again at Bethesda,
and God touched several hearts, even of the rich and great;
so that, for the time at least, they were' almost persuaded
to be Christians.' It seems as if the good providence of
God had prepared this place for those rich and honorable
sinners who will not deign to receive any message from
God, but in a genteel way.
"Friday 27.-We went to Kilkenny, nine and twenty
Irish miles from Mount Mellick. Religion was here at a
low ebb, and scarcely any society left, when God sent
three troops of horse.  Several of the mnen are filll of faith
and love; since they camle,  the work of God has revived.
tQr




306                 THE LIFE OF
I never saw the house so filled since it was built. And
the power of God seemed to rest upon the congregation,
as if he would still have a people in this place.
"Wednesday, April 9.-We went to Bandon: here, also,
there has been a remarkable work of God, and yet not
without many backsliders.  It was, therefore, my chief
business to strengthen the weak, and recall the wanderers.
So in the evening I preached in the assembly room-which
was offered me by the provost-on,' How shall I give thee
up, Ephraim?' and God applied his word. At noon we
took a walk to Castle Barnard. Mr. Barnard has given it
a beautiful front, nearly resembling that of Lord Mansfield's house at Caen Wood, and opened part of his lovely
park to the house, which I think has now as beautiful a
situation as Rockingham-house in Yorkshire. Mr. Barnard
much resembles, in person and air, the late Sir George
Saville. Though he is far the richest person in these
parts, he keeps no race-horses or hounds, but loves his
wife and home, and spends his time and fortune in improving his estate, and employing the poor.  Gentlemen
of this spirit are a blessing to their neighborhood. May
God increase their number!
"In the evening, finding no building would contain the
congregation, I stood in the main street, and testified to a
listening multitude,' This is not your rest.' I then administered the Lord's supper to the society, and God gave us
a remarkable blessing.
"Friday, May 25.-I had a day of rest in this lovely
family-Mr. Slack's —only preaching morning and evening.
"Saturday 26.-I preached at Ballyconnel about eleven.
In the afternoon I took a walk in the bishop of Kilmore's
garden. The house is finely situated; has two fronts, and
is fit for a nobleman. We then went into the church-yard,
and saw the venerable tomb, a plain flat stone inscribed,')epositum (:iYlielmi Belel, quondlam Episcopi Kilmoren



REV. JOHN WESLEY.              307
eis,' ['The body of William  Bedel, formerly bishop of
Kilmore;'] over whom even the rebel army sung,'Requiescat in pace ultimus Anglorum'-' Let the last of the
Englishmen rest in peace.'  At seven I preached to a
large congregation: it blew a storm, but most of the congregation were covered by a kind of shed raised for the
purpose; and not a few were greatly comforted.
"Tuesday 29.-One of my horses I was obliged to
leave in Dublin, and afterward another, having bought
two to supply their places. The third soon got a swelling
in his shoulder, so that we doubted whether we could go
on. And a boy at Clones, riding-I suppose gallopingthe fourth over stones, the horse fell and nearly lamed
himself; however, we went on softly to Aughalun, and
found such a congregation as I had not seen before in the
kingdom. The tent-that is, a covered pulpit-was placed
at the foot of a green, sloping mountain, on the side of
which the huge multitude sat-as their manner is-row
above row. While I was explaining,'God hath given
unto us his Holy Spirit,' he was indeed poured out in a
wonderful manner. Tears of joy, and cries were heard on
every side, only so far suppressed as not to drown my
voice. I can not but hope that many will have cause to
bless God for that hour to all eternity.
"Thursday 31.-We went over mountains and dales to
Kerlish Lodge, where we met with a hearty welcome, both
from Alexander Boyle and his amiable wife, who are patterns to all the country. Mr. Boyle had spoken to Dr.
Wilson, the rector of a neighboring town, concerning my
preaching in the church, who wrote to the bishop, and received a letter in answer, giving a full and free consent.
The Doctor desired me to breakfast with him. Meantime
one of his parishioners, a warm seceder, took away the
key of the church, so I preached in a neighboring orchard:
I believe not in vain. The rector and his wife were in the




308                 THE LIFE OF
front of the congregation. Afterward we took a view of
Lord Abercorn's place. The house has a lovely situation:
and the front of it is as elegant as any I have seen either
in Great Britain or Ireland. The grounds are delightful
indeed, perhaps equal to any in the kingdom.
"About five in the evening I preached at Killrail. No
house would contain the congregation, so I preached in
the open air. The wind was piercingly cold, but the people regarded it not. Afterward I administered the Lord's
supper to about a hundred of them, and then slept in
peace.
"Wednesday, June G.-I took leave of my dear friends
in Londonderry, and drove to Newton Limavady. I had
no design to preach there. But while we were at breakfast, the people were gathered so fast that I could not deny
them. The house was soon filled from end to end. I
explained to them the fellowship believers have with God.
Thence I went on to Colerain, and preached at six-as I
did two years ago-in the barrack yard. The wind was
high and sharp enough; but the people here are good old
soldiers. Many attended at five in the morning, and a
large congregation about six in the evening; most of
whom, I believe, tasted the good word; for God was with
us of a truth.
"Tuesday 12.-We came through a most beautiful
country to Downpatrick, a much larger town than I imagined; I think not much inferior to Sligo. The evening
was uncommonly mild and bright, there not being a cloud
in the sky. The tall firs shaded us on every side, and the
fruitful fields were spread all around. The people were, I
think, half as many more as were at Lisburn even on
Sunday evening.  On them I enforced those important
words,'Acquaint thyself now with Him, and be at peace.'
"Wednesday 13.-Being informed we had only six and
twenty miles to go, we did not set out till between six and




REV. JOHN WESLEY.             309
seven. The country was uncommonly pleasant, running
between two high ridges of mountains; but it was up hill
and down all the way; so that we did not reach Rathfriland till nearly noon. Mr. Barber, the Presbyterian minister-a princely personage, I believe six feet and a half
high-offering me his new, spacious preaching house, the
congregation quickly gathered together. I began without
delay to open and enforce,'Now God commandeth all
men, every-where, to repent.' I took chaise the instant
I had done; but the road being still up hill and down, we
were two hours going what they called six miles. I then
quitted the chaise, and rode forward. But even then,
four miles, so called, took an hour and a half riding; so
that I did not reach Dr. Lesley's, at Tandaragee, till half
an hour past four.  About six I stood upon the steps
at Mr. Godly's door, and preached on,'This is not your
rest,' to a larger congregation, by a third, than even that
at Downpatrick.  I scarcely remember to have seen a
larger, unless in London, Yorkshire, or Cornwall.
"Tuesday 26.-Dublin. We were agreeably surprised
with the arrival of Dr. Coke, who came from Philadelphia,
in nine and twenty days, and gave us a pleasing account
of the work of God in America.  Thursday 28.-I had a
conversation with Mr. Howard, I think one of the greatest
men in Europe. Nothing but the mighty power of God
can enable him to go through his difficult and dangerous
employments. But what can hurt us, if God be on our
side?
"Sunday, July 22.-Manchester.  Our service began at
ten. Notwithstanding the severe cold, which has continued
many days, the house was well filled; but my work was
easy, as Dr. Coke assisted me. As many as could crowded
in, in the evening; but many were obliged to go away.
Afterward I spent a comfortable hour with the society.
"Friday 27. —We went on to Bolton. Here are eight




310                  THE LIFE OF
hundred poor children taught in our Sunday schools by
about eighty masters, who receive no pay but what they
are to receive from their great Master.  About a hundred
of them, part boys, and part girls, are taught to sing.
And they sung so true, that, all singing together, they
seemed to be but one voice. The house was thoroughly
filled, while I explained and applied the first and great
commandment. What is all morality or religion without
this? A mere castle in the air. In the evening, many of
the children still hovering round the house, I desired forty
or fifty to come in and sing,'Vital spark of heavenly flame.'
Although some of them were silent, not being able to sing
for tears, yet the harmony was such as I believe could not
be equaled in the king's chapel.
"Monday, August 6.-Having taken the whole coach
for Birmingham, we set out, expecting to be there, as
usual, about five in the evening. But having six persons
within, and eight without, the coach could not bear the
burden, but broke down before three in the morning.
Having patched it together as well as we could, we went
on to Congleton, and got another. In an hour or two this
broke also; and one of the horses was so thoroughly tired,
that he could hardly set one foot before the other. After
all these hinderances, we got to Birmingham just at seven.
Finding a large congregation waiting, I stepped out of the
coach into the house, and began preaching without delay.
And such was the goodness of God, that I found no more
weariness when I had done than if I had rested all the
day.
"Here I took a tender leave of Mrs. Heath and her
lovely daughters, about to embark with Mr. Heath for
America, whom I hardly expect to see any more till we
meet in Abraham's bosom.
"Friday 10.-Southampton.  At six I preached on




REV. JOHN WESLEY.              31,
Heb. iv, 14. In the afternoon I went with a gentleman —
Mr. Taylor-to hear the famous musician that plays upon
the glasses. By my appearing there-as I had foreseena heap of gentry attended in the evening. And I believe
several of them, as well as Mr. T. himself, did not come
in vain.
"Tuesday 14.-Sailing on with a fair wind, we fully
expected -to reach Guernsey in athe afternoon; but the
wind turning contrary, and blowing. hard, we found that
would be impossible. We then judged it best to put in at
the isle of Alderney; but we were very near being shipwrecked in the bay. About eight I went down to a convenient spot on the beach, and began giving out a hymn;
a woman and two little children joined us immediately.
Before the hymn was ended, we had a tolerable congregation, all of whom behaved well: part indeed continued at
forty or fifty yards' distance, but they were all quiet and
attentive.
"It happened, to speak in the vulgar phrase, that three
or four who sailed with us from England, a gentleman,
with his wife and sister, were near relations of the governor. He came to us this morning; and when I went
into the room behaved with the utmost courtesy. This
little circumstance may remove prejudice, and make a
more open way for the Gospel.
"Soon after we set sail; and after a very pleasant passage, through little islands on either hand, we came to the
venerable castle, standing on a rock about a quarter of a
mile from Guernsey. The isle itself makes a beautiful
appearance, spreading as a crescent to the right and left;
about seven miles long and five broad, part high land and
part low.  The town itself is boldly situated, rising higher
and higher from the water.  The first thing I observed in
it was very narrow streets, and exceedingly-high houses.
But we quickly went on to Mr. de Jersey's, hardly a mile




312                  THE LIFE OF
from the town. Here I found a most cordial welcome,
both from the master of the house and all his family. I
preached at seven, in a large room, to as deeply-serious a
congregation as I ever saw, on'Jesus Christ, of God
made unto us wisdom, righteousness, sanctification, and
redemption.'
"Monday 20.-We took ship between three and four
in the morning, in a very small, inconvenient sloop, and
not a swift sailer, so that we were seven hours in sailing
what is called seven leagues.  About eleven we landed at
St. Helier's, and went straight to Mr. Brackenbury's house.
It stands very pleasantly near the end of the town, and
has a large, convenient garden, with a lovely range of
fruitful hills, which rise at a small distance from it. I
preached in the evening to an exceedingly-serious congregation, on Matt. iii, ult. And almost as many were present
at five in the morning, whom I exhorted to go on to perfection, which many of them, Mr. Clarke informs me, are
earnestly endeavoring to do.
" Thursday 23.-1 rode to St. Mary's, five or six miles
from St. Helier's, through shady, pleasant lanes. None
at the house could speak English, but I had interpreters
enow.  In the evening our large room  was thoroughly
filled. I preached on,'By grace ye are saved, through
faith.' Mr. Brackenbury interpreted sentence by sentence,
and God owned his word, though delivered in so awkward
a manner: but especially in prayer; I prayed in English,
and Mr. B. in French.
"Saturday 25. —Having now leisure, I finished a sermon on'Discerning the Signs of the Times.' This morning I had a particular conversation-as I had once or twice
before-with Jeannie Bisson of this town, such a young
woman as I have hardly seen elsewhere. She seems to
be wholly devoted to God, and to have constant cominunion with him. She has a clear and strong understanding,




REV. JOHN WESLzE.              313
and I can not perceive the least tincture of enthusiasm.  I
am afraid she will not live long. I am amazed at the
grace of God which is in her. I think she is far beyond
Madam Guion in deep communion with God; and I doubt
whether I have found her fellow in England. Precious as
my time is, it would have been worth my while to come to
Jersey, had it been only to see this prodigy of grace.
"Monday 27.-I thought when I left Southampton to
have been there again at this day; but God's thoughts
were not as my thoughts. Here we are, shut up in Jersey, for how long we can not tell.  But it is all well; for
thou, Lord, hast done it. It is my part to improve the
time, as it is not likely I should ever have another opportunity of visiting these islands.
"' Tuesday 28.-Being still detained by contrary winds,
I preached at six in the evening, to a larger congregation
than ever, in the assembly room. It conveniently contains
five or six hundred people.
"Wednesday 29.-I designed to have followed the blow
in the morning, but I had quite lost my voice; however,
it was restored in the evening, and I believe all in the
assembly room —more than the last evening-heard distinctly, while I explained and applied,'I saw the dead,
small and great, stand before God.' In the morning,
Thursday 30, I took a solemn leave of the society. We
set out about nine, and reached St. Peter's in the afternoon.
Good is the will of the Lord. I trust he has something
more for us to do here also. After preaching to a larger
congregation than was expected, on so short a notice, on,' God was in Christ, reconciling the world unto himself,' I
returned to Mont Plaisir, to stay just as long as it should
please God. I preached there in the morning, Friday 31,
to a congregation serious as death.
"Saturday, September 1.-This day twelvemonth I was
detained in Holland by contrary winds. All is well, so
27




314                 THE I.TFE OF
we are doing and suffering the will of our Lord. In the
evening the storm  driving us into the house again, I
strongly exhorted a very genteel audience —such as I have
rarely seen in England-to'ask for the old paths, and
walk therein.'
"Sunday 2.-Being still pent up by the north-east
wind, Dr. Coke preached at six in the morning to a deeplyaffected congregation. I preached at eight, on Rom. viii,
33. At one, Mr. Vivian, a local preacher, preached in
French, the language of the island. At five, as the house
would not contain half the congregation, I preached in a
tolerably-sheltered place, on the'joy there is in heaven
over one sinner that repenteth;' and both high and low
seemed to hear it gladly. I then designed to meet the
society, but could not. The people pressed so eagerly on
every side, that the house was filled presently; so that I
could only give a general exhortation,'to walk worthy of
their profession.'
"I was in hopes of sailing in the morning, Monday 3,
but the storm so increased, that it was judged impracticable. The congregation, however, in the evening increased
every day; and they appeared to be more and more affected; so that I believe we were not detained for nothing;
but for the spiritual and eternal good of many.
"Tuesday 4. —The storm continued, so that we could
not stir. I took a walk to-day, through what is called the
New Ground, where the gentry are accustomed to walk in
the evening: both the upper ground, which is as level as a
bowling-green, and the lower, which is planted with rows
of trees, is wonderfully beautiful. In the evening I fully
delivered my own soul by showing what it is to' build upon
a rock.' But still we could not sail, the wind being quite
contrary as well as exceedingly high. It was the same on
Wednesday. In the afternoon we drank tea at a friend's
who was mentioning a captain just come from France, that




REV. JOnN WESTLr.             315
proposed to sail in the morning for Penzance, for which the
wind would serve, though not for Southampton. In this
we plainly saw the hand of God: so we agreed with him
immediately.
"Penzance, Saturday 8. —Dr. Coke preached at six to
as many as the preaching house would contain. At ten T
was obliged to take the field, by the multitude of people
that flocked together. I found a very uncommon liberty
of speech among them, and can not doubt but the work of
God will flourish in this place. In the evening I preached
at St. Ives-but it being the market day, so that I could
not stand, as usual, in the market-place-in a very convenient field at the end of the town, to a very numerous
congregation, I need scarcely add, and very serious; for
such are all the congregations in the county of Cornwall.
"Sunday 9.-About nine I preached at the copper
works, three or four miles from St. Ives, to a large congregation, gathered from all parts, I believe'with the demonstration of the Spirit.' I then met the society in the
preaching house, which is unlike any other in England,
both as to its form and materials. It is exactly round, and
composed wholly of brazen slags, which I suppose will last
as long as the earth. Between one and two I began in the
market-place at Redruth to the largest congregation I ever
saw there. They not only filled all the windows, but sat
on the tops of the houses. About five I began in the amphitheater at Gwennap: I suppose we had a thousand
more than ever were there before: but it was all one; my
voice was strengthened accordingly, so that every one
could hear distinctly.
"London, Sunday, November 4. —The congregation at
the New Chapel was far larger than usual; and the number
of communicants was so great, that I was obliged to consecrate thrice. Monday 5. —In my way to Dorking, I read
Mr. Duff's Essay on Genius. It is beyond all comparison




316                  THE LIFE OF
(eeper and more judicious than Dr. G.'s essay on that
subject. If the Doctor had seen it, which one can hardly
doubt, it is a wonder he would publish his essay: yet I can
not approve of his method. Why does he not first define
his term, that we may know what he is talking about? I
doubt, because his own idea of it was not clear; for genius
is not imagination, any more than it is invention. If we
mean by it a quality of the soul, it is, in its widest acceptation, an extraordinary capacity either for some particular
art or science, or for all, for whatever may be undertaken.
So Euclid had a genius for mathematics, Tully for oratory:
Aristotle and Lord Bacon had a universal genius applicable
to every thing.
"Friday 9.-A friend offering to bear my expenses, I set
out in the evening, and on Saturday 10, dined at Nottingham. The preaching house, one of the most elegant in
England, was pretty well filled in the evening.
"Sunday 11. —At ten, we had a lovely congregation;
and a very numerous one in the afternoon: but I believe
the house would hardly contain one-half of those that
came to it. I preached a charity sermon for the infirmary,
which was the design of my coming. This is not a county
infirmary, but is open to all England, yea, to all the world.
And every thing about it is so neat, so convenient, and so
well ordered, that I have seen none like it in the three
kingdoms. Monday 12. —In the afternoon we took coach
again, and on Tuesday returned to London.
" Sunday 25.-I preached two charity sermons at Weststreet in behalf of our poor children; in which I endeavored to warn them, and all that have the care of them,
against that English sin, ungodliness, that reproach of our
nation, wherein we excel all the inhabitants of the earth.
"Tuesday, December 4.-I retired to Rainham to prepare another edition of the New Testament for the press.
"London, Sunday 9.-I went down at half an hour




REV. JOHN WESLEY.               317
past five, but found no preacher in the chapel, though we
had three or four in the house: so I preached myself.
Afterward, inquiring why none of my family attended the
morning preaching, they said it was because they sat up
too late. I resolved to put a stop to this, and, therefore,
ordered, that, 1. Every one under my roof should go to
bed at nine; that, 2. Every one might attend the morning
preaching; and so they have done ever since.
"Monday 10.-I was desired to see the celebrated waxwork at the museum in Spring Gardens. It exhibits most
of the crowned heads in Europe, and shows their characters in their countenances. Sense and majesty appear in
the king of Spain; dullness and sottishness in the king of
France; infernal subtilty in the late king of Prussia-as
well as in the skeleton of Voltaire; calmness and humanity
in the emperor and king of Portugal; exquisite stupidity
ill the prince of Orange; and amazing coarseness, with
every thing that is unamiable, in the Czarina.
"Sunday 16.-After preaching at Spitalfields, I hastened
to St. Johns, Clerkenwell, and preached a charity sermon
for the Finsbury Dispensary, as I would gladly countenance
every institution of the kind.
"' Saturday 22.-I yielded to the importunity of a painter,
and sat, an hour and a half in all, for my picture.  I think
it is the best that ever was taken. But what is the picture
of a man above fourscore!"
These extracts are from the journal of 1787, when Mr.
Wesley was in his eighty-fifth year. The labors and journeys of almost every day are similarly noticed, exhibiting
at once a singular instance of natural strength, sustained,
doubtless, by the special blessing of God, and of an entire
consecration of time to the service of mankind, of which
no similar example is probably on record, and which is rendered still more wonderful by the consideration that it had
been continued for more than half a century, on the same




318                  THE LIFE OF
scale of exertion, and almost without intermission.  The
vigor of his mind at this age is also as remarkable; the
same power of acute observation as formerly is manifested;
the same taste for reading and criticism; the same facility
in literary composition. Nor is the buoyant cheerfulness
of his spirit a less striking feature.  Nothing of the old
man of unrenewed nature appears; no forebodings of evil;
no querulous comparisons of the present with the past;
there is the same delight in the beautiful scenes of nature;
the same enjoyment of conversation, provided it had the
two qualities of usefulness and brevity; the same joy in
hopeful appearances of good; and the same tact at turning
the edge of little discomforts and disappointments by the
power of an undisturbed equanimity. Above all we see
the man of one business, living only to serve God and his
generation, "instant in season and out of season," seriously
intent, not upon doing so much duty, but upon saving
souls; and preaching, conversing, and writing for this end
alone. And yet this is the man whom we still sometimes
see made the object of the sneers of infidel or semi-infidel
philosophers; and whom book-makers, when they have
turned the interesting points of his character and history
into a marketable commodity, endeavor to dress up in the
garb of a fanatic, or a dreamer, by way of rendering their
works more acceptable to frivolous readers; the man to
whose labors few even of the evangelical clergy of the
National Church have the heart or the courage to do justice; forgetting how much that improved state of piety
which exists in the Establishment is owing to the indirect
influence of his long life of labor, and his successful ministry; and that even very many of themselves have sprung
from families where Methodism first lighted the lamp of
religious knowledge, and produced a religious influence.
It will, indeed, provoke a smile, to observe what effort often
discovers itself in writers of this party, when referring tc




REV. JOHN WESLEY.                       319
the religious state of the nation in the last and present century, to keep this apostolic man wholly out of sight, as
though he had never existed; feeling, we suppose, that because he did not conform to the order of their Church, in all
particulars, it would be a sin against their own orthodoxy
even to name him  as one of those great instruments, in the
hands of God, who, in mercy to these lands, were raised
up to effect that vast moral and religious change, the benefits of which they themselves so richly enjoy.  This may
be attributed not only to that exclusive spirit which marks
so many of the clergy of this class, even beyond others,
notwithstanding their piety and general excellence, but to
the Calvinism which many of them have imbibed. The
evangelical Arminianism  of Wesley has been forgiven by
the orthodox Dissenters; but, by a curious anomaly, not
by the  Calvinistic party of the Church.  It is probably
better understood by the former.*
At the time to which the above extracts from his journal
refer, Mr. Wesley had, however, no reason to complain of
want of respect, or of a due appreciation of his labors by
e The following passage from a sermon lately preached in his diocese,
by Bishop Coplestone, may be quoted, both as a better specimen of the
spirit of a Churchman than that referred to, and as, perhaps, the only instance in which any thing approaching to a due estimate of Mr. Wesley's
character, and the value of his labors, has been suffered publicly to escape
the lips of a prelate. It was dictated, evidently, by a candid and liberal
feeling, though not without being influenced by some of those mistaken
views which will be corrected at the close of this account of Mr. Wesley's
life:
"And here, not only candor and equity, but a just sense of the constitution of Christ's Church, compels me to draw a marked line of distinction
between those whose religious assemblies are supplementary, as it were,
to our own Establishment, offering spiritual comfort and instruction to hundreds unable to find it elsewhere, and those organized communities which
exclude from their society any that communicate in the blessed sacrament
of the Lord's supper with the National Church.
" Of the former I would not only think and speak mildly, but in many
cases I would commend the piety and zeal which animates them, fulli of
danger as it is to depart from the apostolic ordinance, even in matters of
rutward discipline and order. The author and founder of those socie



320                        THE LIFE OF
the serious of all parties, although he regarded it not with
improper exultation, but passed through "honor" as he
had passed through " dishonor" in the former years of his
life, as "seeing Him  who is invisible."   This period of his
life must have been to him, on a much higher account,
one of rich reflection. In his journal of 1785, March 24,
he observes: "I was now considering how strangely the
grain of mustard seed, planted about fifty years ago, had
grown up.  It has spread through all Great Britain, and
ties-for he was careful himself to keep them from being formed into a
sect-was a regularly-ordained minister, a man orthodox in his belief,
simple and disinterested in his own views, and adorned with the most
amiable and distinguishing virtues of a true Christian. He found thousands of his countrymen, though nominally Christians, yet as ignorant of
true Christianity as infidels and heathens; and in too many instances-it is
useless to conceal or disguise the fact-ignorant, either through the inattention of the government in not providing for increased numbers, or
through the carelessness and neglect of those whom the National Church
had appointed to be their pastors.
" But the beginning of schism, like that of strife, is as when one letteth
out water. The gentle stream of piety and benevolence in which this
practice originated, irrigating only and refreshing some parched or barren
lands, soon became a swelling and rapid torrent, widening as it flowed on,
and opening for itself a breach which it may yet require the care and prudence of ages to close. And even the pious author himself was not proof
against that snare of Satan, which, through the vanity and weakness of human nature, led him in his latter years to assume the authority of an apostle, and to establish a fraternity within the Church, to be called after his
own name, and to remain a lasting monument of his activity and zeal.
But over errors such as these let us cast a vail; and rather rejoice in reflecting on the many whom he reclaimed from sin and wickedness, and taught
to seek for salvation through the merits of their Savior.
"Of such, I repeat, wherever a like deficiency of religious means:s
found, we ought to speak, not only with tenderness, but with brotherly
love and esteem."
It seems pretty obvious that Bishop Coplestone has taken his impressions from Southey's life of the founder of Methodism, although somewhat modified by better views of spiritual religion. The moral destitution
of the country, and the negligence of the Church are acknowledged, as
well as the important effects produced by Mr. Wesley's labors, at least in
their early stages; and yet these results are spoken of as somewhat of a
religious calamity! The beginning of "schism," as to Church order, is
compared to the letting out of water; and a fearful " breach " out of the
Established Church completes the picture. How little does this sensible
and amiable bishop know of the facts of the case-as, forl instance, 1,




REV. JOIHN WESLEY.                      321
Ireland, the Isle of Wight, and the Isle of Man; then to
America, through the whole continent, into Canada, the
Leeward Islands, and Newfoundland. And the societies,
in all these parts, walk by one rule, knowing that religion
is in holy tempers, and striving to worship God, not in form
only, but likewise in spirit and in truth."
He must, indeed, have been insensible to the emotions of
a generous nature, had he not felt an honest satisfaction,
that he had lived down calumnies; and that where mobs
formerly awaited him, he met with the kind and cheering
That the Methodist societies were in great part gathered, not out of Churchgoers, but Church-neglecters; 2. That the effect was generally, for many
years, to increase the attendance at Church, and to lay the foundation in
a great number of places, especially in the more populous towns, of large
Church congregations which have continued to this day; 3. That the still
more extensive and ultimate result was, after persecution or silent contempt
had been tried in vain, and when it was found that obstinate perseverance
in neglect would not be any longer tolerated, that the Establishment was
roused into an activity by which it has doubtless been greatly benefited, as
far as respects its moral influence, the only influence of a Church which
can be permanent or valuable; 4. That very few of the Methodists of the
present day would, in all probability, have been, in any sense which
Bishop Coplestone would value, Church people; and so this supposed loss
of ecclesiastical members affords but an imaginary ground for the regrets
with which he seems to surround it. The intimation of Mr. Wesley's ambition is imitated fiom Southey. But of this enough has been said in refutation. Bishop Coplestone, indeed, regards it mildly as an infirmnity,
which he would charitably cover with Mr. Wesley's numerous and eninent virtues. That is kind; but Mr. Wesley himself would have taken a
severer view of this " weakness," had he been conscious of the passion of
ambition, in the sense in which it is here used. One might ask this respectable prelate to review the case, and say where Mr. Wesley, allowing
him his conscientious conviction that he was bound to incessant activity in
doing good to the souls of men, could have stopped. How he could have
disposed of his societies in the then existing state of the Church. And
whether, if he had this " ambition " to be the head of a sect, his whole life
did not lay restraints upon it, since, from nearly the very outset of his itinerancy and success, it has been shown in this work, by extracts from the
minutes of his first conferences, that he took views of ecclesiastical polity
which then set him quite at liberty, had he chosen it, to form his societies
into a regular Church, to put himself at their head, and to kindle up a spirit
of hostility to the Establishment, and of warm partisanship in his owIn favor, throughout the land. A vicious ambition would have preferred this
course. But it is not necessary to anticipate the remarks which will follow
on these subjects.




322                   THE LIFE OF
attentions of the most respectable persons of all religious
persuasions, in every part of the country. But, more than
this, he could compare the dearth and barrenness of one
age with the living verdure and fertility of another. Longforgotten truths had been made familiar; a neglected population had been brought within the range of Christian instruction, and the constant preaching of the word of life
by faithful men; religious societies had been raised up
through the land, generally distinguished by piety and
zeal; by the blessing of God upon the labors of Mr. Whitefield, and others of his first associates, the old Dissenting
Churches had been quickened into life, and new ones multiplied; the Established Church had been awakened from
her lethargy; the number of faithful ministers in her
parishes greatly multiplied; the influence of religion spread
into the colonies, and the United States of America; and,
above all, a vast multitude, the fruit of his own ministerial
zeal and faithfulness, had, since the time in which he commenced his labors, departed into a better world.  These
thoughts must often have passed through his mind, and
inspired his heart with devout thanksgivings, although no
allusion is ever made to them in a boastful manner. For
the past, he knew to whom the praise belonged; and the
future he left to God, certain, at least, of meeting in
heaven a greater number of glorified spirits of whose salvation he had been, under God, the instrument, than any
minister of modern ages. That "joyful hope" may explain an incident, which occurred toward the close of life,
at the City Road Chapel, London. After prayers had
been read one Sunday forenoon, he ascended the palpit,
where, instead of announcing the hymn immediately, he,
to the great surprise of the congregation, stood silent, with
his eyes closed, for the space of at least ten minutes, wrapt
in thought; and then, with a feeling which at once conveyed to all present the subject which had so absorbed his




REV. JOHN WESLEY.                323
attention, gave out the hymn commencing with the lines:
"Come, let us join our fiiends above,
Who have obtained the prize," etc.
It was also his constant practice to preach on All-SaintsDay, which was with him a favorite festival, on communion
with the saints in heaven; a practice probably arising out of
the same delightful association of remembrances and hope.
On his attaining his eighty-fifth year, he makes the following reflections:
"I this day enter on my eighty-fifth 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 rush of numerous years!' 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
time 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 once did-nor do I feel any such thing as weariness,
either in traveling or preaching. And I am not conscious
of any decay in writing sermons, which I do as readily,
and I believe as correctly, as ever.
"To what cause can I impute this, that I am as I am?
First, doubtless, 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, subordinately 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?




324                    THE LIFE OF
2. To my never having lost a night's sleep, sick or well, at
land or 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 night? 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, 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, I 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 are all devoted to Him!'"
And, referring to some persons in the nation who thought
themselves endowed with the gift of prophecy, he adds,
"'If this is to be the last year of my life, according to
some of these prophets, 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.'"
CHAPTER XIV.
THE brothers, whose affection no differences of opinion
and no conflicts of party could diminish, were now to be
separated by death. Of the last days of Mr. Charles
Wesley, Dr. Whitehead gives the following account:
"Mr. Charles Wesley had a weak body, and a poor
state of health, (luring the greatest part of his life.  I




REV. JOHN WESLEY.                   3265
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. A few days before
his death he composed the following lines. Having 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.'
"He died, March 29, 1788, aged seventy-nine years
and three months; and was buried, April 5th, in Marybone church-yard 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 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!
Thy labors of unwearied love,
By thee forgot, are crown'd above;
Crown'd through the mercy of thy Lord,
With a free, full, immense reward!'
"Mr. Charles Wesley was of a warm and lively disposition, of great frankness and integrity, and generous and




326                       TIHE LIFE OF
steady in his friendships.  In conversation he was pleasing, instructive, and cheerful; and his observations were
often seasoned with wit and humor. His religion was
genuine and unaffected. As a minister, he was familiarly
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 dis* Miss Wesley, a lady of eminent talents, and great excellence, died
September 19, 1828.
It would be improper to withhold, as I have them before me, in the unpublished letters with which I have been favored, some incidental remarks
of the late Miss Wesley, on the character of her father:
"' Mr. Moore seems to think that my father preferred rest to going about
to do good. He had a rising family, and considered it his duty to confine
his labors to Bristol and London, where he labored most sedulously in
ministerial offices; and judged that it was incumbent upon him to watch
over the youth of his sons, especially in a profession which nature so
strongly pointed out, but which was peculiarly dangerous. He always
said his brother was formed to lead, and he to follow. INo one ever more
rejoiced in another's superiority, or was more willing to confess it. Mr.
Moore's statement of his absence of mind in his younger days was probably correct, as he was born impetuous, and ardent, and sincere. But
what a change must have taken place when we were born! For his
exactness in his accounts, in his manuscripts, in his bureau, etc., equaled
my uncle's. Not in his dress, indeed; for my mother said, if she did not
watch over him, he might have put on an old for a new coat, and marched
out. Such was his power of abstraction, that he could read and compose
with his children in the room, and visitors talking around him. He was
near forty when he married, and had eight children, of whom we were
the youngest.  So kind and amiable a character in domestic life can
scarcely be imagined. The tenderness he showed in every weakness,
and the sympathy in every pain, would fill sheets to describe. But I am
not writing his eulogy; only I must add, with so warm a teromper, he never
was heard to speak an angry word to a servant, or known to strike a child
in anger-and he knew no guile!"




REV. JOHN WESLEY.               327
covered so fine a taste for music, at an early period of life,
that they excited general astonishment; and they are now
justly admired by the best judges for their talents in that
pleasing art.  The Methodists are greatly indebted to
Charles Wesley, for his unwearied labors and great usefulness at the first formation of the societies, when every
step was attended with difficulty and danger. And being
dead he yet speaketh by his numerous and excellent
hymns, written for the use of the societies, which still
continue to be the means of daily edification and comfort
to thousands."  (Whitehead's Life.)
For the spiritual advantages which the Methodists have
derived from his inestimable hymns, which are in constant
use in their congregations, as well as for his early labors,
the memory of Mr. Charles Wesley indeed deserves to be
had in their everlasting remembrance, and they are not
insensible of the value of the gift. Their taste has been
formed by this high standard; and, notwithstanding all the
charges of illiteracy, and want of mental cultivation, which
have been often brought against them, we may venture to
say, there are few collections of psalms and hymns in use
in any other congregations, that would, as a whole, be
tolerated among them; so powerful has been the effect
produced by his superior compositions. The clear and
decisive character of the religious experience which they
describe-their force, and life, and earnestness-commended them, at the first, to the piety of the societies,
and, through that, insensibly elevated the judgment of
thousands, who, otherwise, might have relished, as strongly
as others, the rudeness of the old version of the Psalms,
the tameness of the new, and the tinsel metaphors and
vapid sentimentalisms which disfigure numerous compositions of different authors, in most collections of hymns in
use.  It would seem, indeed, from the very small number
of really good psalms and hymns, which are adapted to




328                 THE LIFE OF
public worship and the use of religious societies, that this
branch of sacred poetry has not been very successfully
cultivated; and that the combination of genius, judgment,
and taste, requisite to produce them, is very rarely found.
Germany is said to be more abundant in good hymns than
England; and some of the most excellent of the Wesleyan
hymns are imitations of German hymns admirably versified. But in our language the number is small. Hymns,
indeed, abounding in sweet thoughts, though often feebly
expressed, and such as may be used profitably in the closet
or the family circle, are not so rare. But the true sacred
lyric, suited for public worship, and the select assemblies
of the devout, is as scarce as it is valuable. From the
rustic rhyming of Sternhold and Hopkins, to the psalms
and hymns of Dr. Watts, the advance was, indeed, unspeakably great. A few, however, only of the latter, in
comparison of the whole number, are unexceptionable
throughout. When they are so, they leave nothing to be
desired; but many of Dr. Watts' compositions begin well,
often nobly, and then fall off into dullness and puerility;
and not a few are utterly worthless, as being poor in
thought, and still more so in expression.  The piety and
sweetness of Doddridge's hymns must be felt; but they
are often verbose and languid, and withal faulty and
affected in their metaphors.  The Olney Collection has
many delightful hymns for private use; but they are far
from being generally fit for the public services of religion,
and are often in bad taste; not even excepting many of
Cowper's. This may be spoken without irreverence, for
the greatest poets have not proved the best hymn-makers.
Milton made but one tolerable psalm; and still more modern poets of note have seldom fully redeemed the credit
of their class. The fact seems to be, that when the mind
is very rich in sentiment and imagery, those qualities are
usually infused into sacred song in too large proportions.




REV. JOHN WESLEY.               329
Sentiment and genuine religious feeling are things quite
distinct, and seldom harmonize; at least, though they may
sometimes approach to the verge of each other, they will
not amalgamate; and exuberance of metaphor is inccnsistent with strong and absorbing devotion, and proves too
artificial to express the natural language of the heart.
The talent of correct and vigorous versification is, for these
reasons, more likely to produce the true "spiritual song"
than luxuriance of imagination and great creative genius,
provided the requisite theological and devotional qualities
be also present. A hymn suitable for social worship ought
to be terse and vigorous; and it is improved when every
verse closes with a sense so full and pointed as frequently
to make some approach to the character of the ancient
epigram; or, as Mr. Montgomery has happily expressed it,
"each stanza should be a poetical tune, played down to
the last note." The meaning ought also to be so obvious
as to be comprehended at once, that men may speak to
God directly, without being distracted by investigating the
real meaning of the words put into their lips. And when
metaphor is efficiently employed, it must be generally such
as the Scriptures have already sanctioned; for with their
imagery we are all familiar, and it stands consecrated to
the service of the sanctuary by inspired authority. Yet
even this ought not to be adopted in an extended form,
approaching to allegory; and is always more successful
when rather lightly touched and suggested, than when
dwelt upon with particularity.  Cowper's fine hymn on
providence is greatly improved by omitting the stanza:
" His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower."
This is a figure not only not found in sacred inspired
poetry, but which has too much prettiness to be the vehicle
of a sublime thought, and the verse has, moreover, the
2f~




330                  THE LIFE OF
fault of an absurd antithesis, as well as a false rhyme,
Many modern hymns are indeed as objectionable from the
character of their imagery, as from the meagerness of
their thoughts; and there are a few somewhat popular,
which, leaving out or changing a few sacred terms, would
chime agreeably enough to the most common sentimental
subjects.
To Dr. Watts and to Mr. Charles Wesley the largest
share of gratitude is due, in modern times, from the
Churches of Christ, for that rich supply of "psalms, and
hymns, and spiritual songs," in which the assemblies of
the pious may make melody unto the Lord, in strains
which "angels might often delight to hear."  No others
are to be named with these sweet singers of the spiritual
Israel; and it is probable that, through the medium  of
their verse chiefly, will the devotions of our Churches be
poured forth till time shall be no more. No other poets
ever attained such elevation as this. They honored God
in their gifts, and God has thus honored them to be the
mouth of his people to him, in their solemn assemblies,
in their private devotions, and in the struggles of death
itself.
It would be an unpardonable task to compare the merits
of these two great psalmists. Each had excellences not
found in the other. Watts, however, excels Mr. Charles
Wesley only in the sweeter flow of his numbers, and in
the feeling and sympathy of those of his hymns which are
designed to administer comfort to the afflicted. In zomposition, he was, in all respects, decidedly his inferior-in
good taste, classic elegance, uniformity of excellence, cor-rect rhyming, and vigor.  As to the theology of their
hymns respectively, leaving particular doctrines out of the
question, the great truths of religious experience are also
far more clearly and forcibly embodied by Mr. Charles
Wesley than by Dr. Watts. Most justly does his brother




REV. JOHN WESLEY.                      331
say of them  in his preface to "the  Collection of Hymns
for the use of the people called Methodists," of which
only a few are his own, and almost all the rest from the
pen of Mr. Charles Wesley: "In these hymns 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."`*
Few  persons ever wrote so much poetry of the sacred
and devotional kind, as Mr. Charles Wesley.  It amounts
* In this collection, beside a few hymns by Mr. John Wesley, there are
four or five from Dr. Watts. Several are translations by the Wesleys:
one fiom the Spanish, "0 God, my God, my all thou art," etc.; one fiom
the French, "Come, Savior Jesus, from above;" and the others fiom the
German hymns of the Lutheran and Moravian Churches. Several of
these translated hymns Mr. Montgomery has inserted in his "Psalmist,"
and marked "Moravian."  They appear, indeed, in the Moravian HymrnBook, but in departments there) in which are also found the hymns of Dr.'Watts and other English authors. The preface of the edition of 1754,
the first authorized collection of the English Moravians, and which embodies their former unauthorized publications, acknowledges "the foregoing labors of Mr. Jacobi and the Rev. Mr. Wesley " in the translation
of German hymns of the sixteenth and, seventeenth centuries, beside extracts of English ones of the eighteenth, from "'Watts, Stennett, Davis,
Erskine, Wesley," etc.; which acknowledgment was no doubt overlooked
by Mr. Montgomery. The hymns translated by the Wesleys, and said
by Mr. Montgomery in his collection to be "Moravian," are, "Thou
hidden love of God, whose hight;" "Thee will I love, my strength, llmy
tower;" "Shall I for fear of feeble man;" "O thou who camest fiom
above;" "Now I have found the ground wherein;" " My soul before
thee prostrate lies;" and "Holy Lamb, who thee receive." Now, all
these were published by the Wesleys before the Moravian Hynmn-Book
of 1754, in which the "foregoing labors of Mr. Wesley," in translating
from the German, are acknowledged; and, indeed, most of them appear
In the very first hymn-books published by John and Charles Wesley, two
of which bear date so early as 1739, fifteen years previous to the publication of the authorized Moravianr Collection. As translations, they are not
therefore "Moravian;" and, when they are translated from "the Ger.
man," it does not follow that they all have a Moravian original, though




332                        THE LIFE OF
to forty-eight distinct publications of different sizes, firom
the duodecimo volume to the pamphlet of one or two
sheets.  Beside what is published, several thick  quarto
volumes of poetry in  MS. remain, chiefly  consisting  of
brief illustrations or paraphrases of the leading texts in
the Gospels and Acts of the Apostles, and not inferior to
his "Short Hymns on the chief passages of the Old and
New Testaments," which have passed through several
some of them may; for the Moravian German book, like the English, as
we learn fiom the preface to their English hymnn-book, "consists as well
of hymns out of preceding Church collections of their neighbors as of
others composed by themselves."  The hymn, " High on his everlasting
throne," marked "Moravian" by Mr. Montgomnery, and mentioned also
in his preface, is a Moravian German hymn; but the translation is by Mr.
Charles Wesley; while " Give to the winds thy fears," also marked Moravian, is a German hymn of the Lutheran Church, and the translation is
Mr. Charles Wesley's. Of this hymn there is a version in the Moravian
English Hymn-Book; the last stanza of which, when placed beside Mr.
C. Wesley's, will show with what strength of internal evidence his translations distinguish themselves:
WESLEY'S.                            MoRAVIAN.
Thou seest our weakness, Lord,   0 Lord, thou seest our wealrness,
Our hearts are known to thee:     Yet know'st what our hearts mean:
0 lift thou up the sinking hand,  Against desponding slackness,
Confirm the feeble knee!           Our feeble knees sustain.
Let us in life and death,        Till, and beyond death's valley,
Thy steadfast truth declare;       Let us thy truth declare;
And publish with our latest breath  Yea, then emphatically,
Thy love and guardian care.        Boast of thy guardian care.
Some' other comparisons might be made between Mr. C. Wesley's
translations fiomn Gernman hymns and those fiom the sanse originals found
in the Moravian Hymn-Book, which would sufficiently show that the Moravians, then at least, had no translator into English verse at all comparable to him; and, indeed, they had sufficient taste generally to adopt his
translations in preference. But this is no reason why he should lose the
credit of his own admirable performances in this department. Respect to
literary justice has drawn out this note to so great a length; and it was
the more necessary to state the matter correctly, because Mr. Montgom
ery's "Psalmist" might in future mislead.  The first editions of the
Hymns and Sacred Poems, by the Wesleys, namely, those of 1739, 1743
and 1745, in which most of the above hymns are found, with several
others in the Moravian Hymn-Book, are now become scarce, and in a few
years may not be forthcoming to correct the error. For this reason it
may also be noticed that Mr. Montgomery has inserted in his collection
several hymns by Charles Wesley as the composition of "authors unknown."  These, too, are found in the early editions of the Wesley




REV. JOHN WESLEY.                      333
editions. A few of his poems are playful, a few others
are keenly satirical. He satirized his brother's ordinations,
and the preachers; but, High Churchman as he was, he is
very unsparing in the use of his poetic whip upon the persecuting  and irreligious clergy.   Of this, some of his
published, and several of his unpublished paraphrases, on
passages of the Gospels, and the Acts of the Apostles, in
which the persecuting deeds of the scribes and Pharisees
are recorded, afford some caustic specimens;* and suffiHymns and Poems, and in some later ones, as, "'Come let us who in
Christ believe;" " Come, 0 thou all-victorious Lord;" "Fountain of
being, soulrce of good;" "God of my life, whose gracious power;"
"Jesus, my strength, my hope;" "Jesus, the nanle high over all;"
"Leader of faithful souls, and guide;" " O that thou wouldst the heavens
rent;" "Spirit of truth, come down;" "Thee, O my God and King;"
"Thy ceaseless, unexhausted love;" and, "When quiet in my house I
sit."  There are two ways of accounting for Mr. Montgomery's want of
information as to these hymns: that he was not in possession of the
early editions of hymns published by John and Charles Wesley; and
that some of the hymns in the hymn-book in use among us, which lie has
ascribed to authors unknown, are parts of longer hymns, and were
selected by Mr. John Wesley from his brother's poetry, sometimes from
the middle or end of a piece, so that the first lines would not be found in
the old indexes when consulted. Mr. Charles Wesley's hymns have not
been unfrequently claimed for others, without any design to be unjust.
In the Christian Observer, a few years ago, that exquisite production of
one of his happiest moments, "Jesus, lover of amy soul," was assigned to
Mr. Madan, although published by Mr. Charles Wesley, in the year
1743; and the translation from the French, " Come, Savior Jesus, from
above," is found in the poetical works of Dr. John Byrom, published in
1773, although it appears in the Wesley " Hymns and Poems " of 1739.
The probability is, that a copy of it was found among Byrom's papers,
and so the editor of his poems concluded it to be his. A correct list of
the different editions of the Hymns and Sacred Poems published by the
Wesleys, will be bound in the last volume of Wesley's Works, recently
completed. The editions of 1739 are scarce, and it ought to be noticed
that there are two distinct works published under the same title of " Hymns
and Sacred Poems," each bearing that date. The hymn-book now in use
was compiled by Mr. John Wesley out of the preceding hymn-books, of
different sizes and editions, and from his brother's "Festival Hymns,"
" Scripture Hymns," etc. The whole underwent his severe criticism, and
he abridged and corrected them with a taste and judgment which greatly
increased their value.
* As almost all the family were poets, so they were all characterized by
a vein of satire. This they appear to have inherited from their father,




334                       THE LIFE OF
ciently indicate that he did not bear the contumely and
opposition of his High Church brethren with the equanimity and gentleness of his brother John.  He also took
a part in the Calvinistic controversy, by writing his Hymns
or Poems on God's universal love. But by far the greater
part of his poetry was consecrated to promote the work of
God in the heart.  Never were its different branches, fiom
the first awakening of the soul out of the sleep of sin, to
its state of perfected holiness, with all its intermediate conflicts and exercises, more justly or Scripturally expressed;
and there is, perhaps, no uninspired book from  which, as
to "the deep things of God," so much is to be learned,
as from  his hymn-book in use in the Methodist congregations.  The funeral hymns in this collection have but little
of the softness of sorrow-perhaps too little; but they are
written in that fullness of faith which exclaims over the
open tomb, " Thanks be to God, who giveth us the victory
through our Lord Jesus Christ." The hymns on the last
day are characterized also by the same unflinching faith,
which, rejoicing in the smile of the Judge, defies the wild
uproar of elements, and the general conflagration itself.
whose wit was both ready and pungent. The following is an instance
copied from the Gentleman's Magazine, for the year 1802:
"The authenticity of the following extempore grace by the Rev. Samuel Wesley-father of the Rev. John-formerly rector of Epworth, may
be relied on. It is given on the authority of the late William  Barnard,
Esq., of Gainsboro, whose father, the preserver of John from the fire
of 1707, was present at the time it was spoken, at Temple Belwood, after
dinner. Mr. P., at whose house they dined, was a strange compound of
avarice and oddity; many of his singularities are still remembered:'Thanks for this feast, for'tis no less
Than eating manna in the wilderness;
Here meager Famine bears controlless sway,
And ever drives each fainting wretch away.
Yet here-O how beyond a saint's belief!We've seen the glories of a chine of beef;
Here chimneys smoke, which never smoked before,
And we have dined, where we shall dine no more.'"
The design of this odd extemporaneous effusion we are bound to be.
hieve, was not to indulge in levity, but to convey a useful reproof.




REV. JO-HN WESLEY.                  33
In several of these, Mr. Charles Wesley has admirably
Christianized the "just man" of Horace, deadless, amidst
the ruins of a world:
"' Si firactus illabatur orbis,
Impavidum ferient ruinte;"
[If a dissolved world should fall upon him, its ruins would strike him
fearless;]
placing the same fine thought in various aspects, and illustrating it by different circumstances.  His hymns of invitation are sweet and persuasive; and those on justification
by faith, admirably illustrative of that important doctrine.
Of the value set upon this hymn-book by the Methodist
congregations, this is a sufficient proof, that above sixty
thousand copies are sold yearly in the United Kingdom
alone.*   The number in the United States of America
must be considerably larger.
With reference to his brother's poetry a remark is incidentally and somewhat oddly introduced, by Mr. Wesley,
in his journal of 1790, January 28:
"I retired to Peckham, and at leisure hours read part
of a very pretty trifle-the life of Mrs. Bellamy.  Surely
never did any since John Dryden study more'To make vice pleasing, and damnation shine,'
than this lively and elegant writer. She has a fine imagination, a strong understanding, an easy style, improved
by much reading; a fine, benevolent temper, and every
qualification that could consist with a total ignorance of
God: but God was not in all her thoughts.  Abundance
of anecdotes she inserts, which may be true or false. One
of them, concerning Mr. Garrick, is curious: she says,'When he was taking ship for England, a lady presented
* As the number of hymns in this book, adapted for mixed congregations and festival occasions, was not thought sufficient, a supplement is
now added; containing about an equal number of hymns, by Mr. Charles
Wesley, and by other authors. Some of the best hymns he ever wrote
are found in this smaller collection, chiefly on the festivals.




336                  THE LIFE OF
him with a parcel, which she desired him n(  to open till
he was at sea. When he did, he found Wesley's Hymns.
which he immediately threw overboard.' I can not believe it. I think Mr. G. had more sense. He knew my
brother well. And he knew him to be not only far superior in learning, but in poetry, to Mr. Thomson, and all
his theatrical writers put together: none of them can equal
him, either in strong nervous sense, or purity and elegance
of language. The musical compositions of his sons are
not more excellent than the poetical ones of their father."
The last end of the truly-venerable John Wesley was
now also approaching.  He was on his regular pastoral
visit to Ireland when he entered his eighty-seventh year,
on' which he remarks in his journal: "This day I enter on
my eighty-seventh year. I now find I grow old. 1. My
sight is decayed, so that I can not read a small print, unless 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,
till I 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, 0 Lord my God!"
Notwithstanding these infirmities, we find him still acting under the impression — "I must be about my Father's
business." Although in comparison of his former rapidity
of movement, he crept rather than ran, it was still in the
same ceaseless course of service. After holding the Irish
conference in Dublin, and the English conference at Leeds,
in August, he returned to London; from thence he set out
to Bristol, and proceeded on his usual tour through the
west of England, and Cornwall.  Notwithstanding his
regular visits to Cornwall, he appears, from some reason,




BEv. JOHN WESLEYm             337
lnot to have turned aside to Falmouth, since the time of
preaching there forty years before, when he met with so
violent a reception. He now paid that place a visit, and
remarks, "The last time I was here, about forty years
ago, I was taken prisoner by an immense mob, gaping and
roaring like lions; but how is the tide turned!  High and
low now lined the streets from one end of the town to the
other, out of stark love and kindness, gaping and staring
as if the king were going by. In the evening I preached
on the smooth top of the hill, at a small distance from the
sea, to the largest congregation I have ever seen in Cornwall, except in or near Redruth; and such a time I have
not known before, since I returned from Ireland. God
moved wonderfully on the hearts of the people, who all
seemed to know the day of their visitation."
From Cornwall he returned by way of Bristol and Bath
to London. In the early part of the next year, we find
him again at Bristol; from whence he proceeded, preaching
at several of the intermediate towns, to Birmingham; and
from thence through Staffordshire to Madeley, where we
find the following affecting entry in his journal:
"At nine I preached to a select congregation on the
deep things of God; and in the evening on,'He is able to
save unto the uttermost all them that come unto God
through him.' Friday 26th, I finished my sermon on the'Wedding Garment;' perhaps the last that I shall write.
My eyes are now waxed dim. My natural force is abated;
however, while I can, I would fain do a little for God, before I drop into the dust."
The societies in Cheshire, Lancashire, and the north of
England, once more, and for the last time, saw the man,
to whom, under God, they owed their religious existence.
On his return southward, he passed through the East
Riding of Yorkshire, to Hull, preaching in every place as
on the brink of eternity. He also visited Epworth, and
29




338                   THE ULIFE OF
various parts of Lincolnshire; and, upon attaining his
eighty-eighth year, has the following reflections:
"This day I enter into my eighty-eighth year.. For
above eighty-six years I found none of the infirmities of
old age; my eyes did not wax dim, neither was my natural
strength abated; but last August I found almost a sudden
change: my eyes were so dim that no glasses would help
me; my strength likewise now quite forsook me, and probably will not return in this world: but I feel no pain from
head to foot; only, it seems, nature is exhausted, and,
humanly speaking, will sink more and more, till' The weary springs of life stand still at last.' "
"This," says Dr. Whitehead, "at length was literally
the case; the death of Mr. Wesley, like that of his brother
Charles, being one of those rare instances in which nature,
drooping under the load of years, sinks by a gentle decay.
For several years preceding his death, this decay was, perhaps, more visible to others than to himself, particularly
by a more frequent disposition to sleep during the day, by
a growing defect in memory, a faculty he once possessed
in a high degree of perfection, and by a general diminution of the vigor and agility he had so long enjoyed. His
labors, however, suffered little interruption; and when the
summons came, it found him, as he always wished it
should, in the hcarness, still occupied in his Master's work!"
Still his journal records his regular visitation of the
principal places where societies existed, and exhibits the
same variety and raciness of remark on men and books,
and other subjects, although writing must, at that time,
have become exceedingly difficult to him from the failure
of his sight.  This most interesting record of unparalleled
labors "in the Gospel" was, for this reason, it is presumed,
discontinued, and closes on Sunday, October 24, 1790,
when he states that he preached twice at Spitalfields
church.  He continued, however, during the autumn and




REV. JOHN WESLEY.                 339
winter, to visit various places till February, continually
praying, "Lord, let me not live to be useless." The following account of his last days is taken from the memoir
prefixed to the edition of his works by the Rev. Joseph
Benson, and is there inserted as a proper close to his
journal:
"He preached, as usual, in different places in London
and its vicinity, generally meeting the society after preaching in each place, and exhorting them to love as brethren,
to fear God, and honor the king, which he wished them to
consider as his last advice. He then usually, if not invariably, concluded with giving out that verse,'O that, without a lingering groan,
I may the welcome word receive;
My body with my charge lay down,
And cease at once to work and live!'
"He proceeded in this way till the usual time of his
leaving London approached, when, with a view to take his
accustomed journey through Ireland or Scotland, he sent
his chaise and horses before him to Bristol, and took places
for himself and his friend in the Bath coach. But his
mind, with all its vigor, could no longer uphold his wornout and sinking body. Its powers ceased, although by
slow and almost imperceptible degrees, to perform their
sundry offices, till, as he often expressed himself,'The weary wheels of life stood still at last.'
"Thursday, February 17, 1791, he preached at Lambeth; but, on his return, seemed much indisposed, and
said he had taken cold. The next day, however, he read
and wrote as usual, and in the evening preached at Chelsea, from, "The King's business requires haste," although
with some difficulty, having a high degree of fever upon
him. Indeed he was obliged to stop once or twice, informing the people that his cold so affected his voice as to
prevent his speaking without those necessary pauses. On




340                 THE LIFE OF
Saturday he still persevered in his usual employments,
though, to those about him, his complaints seemed evidently increasing. He dined at Islington, and at dinner
desired a friend to read to him four chapters out of the
book of Job; namely, from the fourth to the seventh inclusive. On Sunday he rose early, according to custom,
but quite unfit for any of his usual Sabbath day's exercises. 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. Afterward 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 2 1st, he seemed much better; and though
his friends tried to dissuade him from it, he would keep
an engagement, made some time before, to dine at Twickenham. In his way thither he called on Lady Mary Fitzgerald: the conversation was truly profitable, and well
became a last visit. On Tuesday he went on with his
usual work, preached in the evening at the chapel in the
City road, and seemed much better than he had been
for some days.  On Wednesday he went to Leatherhead,
and preached to a small company on,'Seek ye the Lord
while he may be found; call ye upon him while he is
near.' This proved to be his last sermon: here ended the
public labors of this great minister of Jesus Christ. On
Thursday he paid a visit to Mr. Wolff's family at Balham,
where 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,
extremely ill. His friends were struck with the manner
of his getting out of the carriage, and still more with his
apparent weakness when he went up stairs and sat down
in his chair. He now desired to be left alone, and not to




REV. JOHN WESLEY.                  341
be interrupted by any one, for half an hour.  When that
time was expired, some mulled wine was brought him, of
which he drank a little. In a few minutes he threw it
up, and said,'I must lie down.' His friends were now
alarmed, and Dr. Whitehead was immediately sent for.
On his entering the room, he said in a cheerful voice,'Doctor, they are more afraid than hurt.' Most of this
day he lay in bed, had a quick pulse, with a considerable
degree of fever and stupor. And Saturday, the 26th, he
continued in much the same state; taking very little either
of medicine or nourishment.
"Sunday morning he seemed much better, got up, and
took a cup of tea.  Sitting in his chair, he looked quite
cheerful, and repeated the latter part of the verse, in his
brother Charles' Scripture Hymns, on'Forsake me not
when my strength faileth;' namely,'Till glad I lay this body down,
Thy servant, Lord, attend;
And, 0! my life of mercy crown
With a triumphant end.'
Soon after, in a most emphatical manner, he said,'Our
friend Lazarus sleepeth.' Exerting himself to converse
with some friends, he was soon fatigued, and obliged to
lie down. After lying quiet some time, 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
his hearty amen showed that he perfectly understood what
was said. About half an hour after, he said,'There is no
need of more; when at Bristol my words were,
"I the chief of sinners am,
But Jesus died for me."'*
"One said,' Is this the present language of your heart,
Z At the Bristol conference, in 1783, Mr. Wesley was taken very ill;
neither he nor his fiiends thought he could recover. From the nature of




34 2                     THE LIFE OF
and do you now feel as you did then?'  He replied,'Yes.'
When the same person repeated,'Bold I approach the eternal throne,
And claim the crown, through Christ my own,'
and added, "Tis enough.  He our precious Immanuel has
purchased, has promised, all,' he earnestly replied,'He is
all! He is all!' After this the fever was very high, and,
at times, affected his recollection; but even 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 it is for every one to be on
the right foundation!
" I the chief of sinners am,
But Jesus died for me!"'
"Monday, the 28th, his weakness increased. He slept
most of the day, and spoke but little; yet that little testified how much his whole heart was taken up in the care
of the societies, the glory of God, and the promotion of
the things pertaining to that kingdom to which he was
hastening. Once he said, in a low but distinct manner,'There is no way into the holiest, but by the blood of
Jesus.' He afterward inquired what the words were from
which he had preached a little before at Hampstead.  Being told they were these,'Ye know the grace of our Lord
his complaint, he supposed a spasm would seize his stomach, and, probably, 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, endeavoring, 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'I the chief of sinn-ers 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.




REV. JOHN WESLEY.                 343
Jesus Christ, that though he was rich, yet for your sakes
he became poor, that ye through his poverty might be
rich,' he replied,' That is the foundation, the only foundation: there is no other.'  This day Dr. Whitehead desired
he might be asked, if he would have any other physician
called in to attend him; but this he absolutely refused.
It is remarkable that he suffered very little pain, never
complainin.g of any during his illness, but once of a pain
in his left breast. This was a restless night. Tuesday
morning he sung two verses of a hymn: then lying still,
as if to recover strength, he called for pen and ink; but
when they were brought, he could not write. A person
said,'Let me write for you, sir: tell me what you would
say.' He replied,'Nothing, but that God is with us.'
In the forenoon he said,' I will get up.' While they were
preparing his clothes, he broke out in a manner which,
considering his extreme weakness, astonished all present,
in singing,'I'll praise my Maker while I've breath,
And when my voice is lost in death,
Praise shall employ my nobler powers:
Mly days of praise shall ne'er be past,
While life, and thought, and being last,
Or immortality endures!'
"Having got him  into his chair, they observed him
change for death.  But he, regardless of his dying body,
said, with a weak voice,'Lord, thou givest strength to
those that can speak, and to those who can not. Speak,
Lord, to all our hearts, and let them know that thou
loosest tongues.' He then sung,'To Father, Son, and Holy Ghost,
Who sweetly all agree-'
Here his voice failed. After gasping for breath, he said,'Now we have done all.'  He was then laid in the bed,:rom which he rose no more.  After resting a little he
called to those that were with him to'pray and praise.'
They kneeled down, and the room  seemed to be filled




344                   TH E LIF' OF
with the Divine presence.  A little after, he said, ILet
me be buried in nothing but what is woolen, and let my
corpse be carried into the chapel.' Then, as if he had
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 again to prayer, at which
time his fervor of spirit was manifest 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 one of the preachers was
praying in a very expressive manner, that if God were
about to take away their father to his eternal rest, he
would be pleased to continue and increase his blessing
upon the doctrine and discipline which he had long made
his servant the means of propagating and establishing in
the world, such a degree of fervor accompanied his loud
amen, as was every way expressive of his soul's being
engaged in the answer of the petitions. On rising front
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 then, with all the remaining
strength he had, cried out,' The best of all is, God is
with us;' and, soon after, 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 heartreviving words,' The best of all is, God is with us.' Being
told that his brother's widow was come, he said,'He
giveth his servants rest.' He thanked her, as she pressed
his hand, and affectionately endeavored to kiss her. On
his lips being wetted, he said,'We thank thee, 0 Lord, for
these and all thy mercies: bless the Church and king; and




REV. J OHN WESLEY.              34b
grant us truth and peace, through Jesus Christ our Lord,
forever 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 refuge!'  He
then called those present to prayer; and though he was
greatly exhausted, he appeared still more fervent in spirit.
These exertions 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,
I'll praise-I'll praise!'
"On Wednesday morning the closing scene drew near.
Mr. Bradford, his faithful friend, prayed with him, and the
last words he was heard to articulate were,'Farewell!'
A few minutes before ten, while several 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.
"He was in the eighty-eighth year of his age, had been
sixty-five years in the ministry; and the preceding pages
will be a lasting memorial of his uncommon zeal, diligence, and usefulness, in his Master's work, for more than
half a century. His death was an admirable close to so
laborious and useful a life.
"At the desire of many of his friends his corpse was
placed in the new chapel, and remained there the day
before his interment. His face during that time had a
heavenly smile upon it, and a beauty which was admired
by all that saw it.
"March the 9th was the day appointed for his interment.
The preachers then in London requested that Dr. White-.
head should deliver the funeral discourse; and the executors afterward approved of the appointment. The intention was to carry the corpse into the chapel, and place




346                    THE LIFE OF
it in a raised situation before the pulpit during the service,
But the crowds which came to see the body while it lay
in the coffin, both in the private house, and especially in
the chapel the day before his funeral, were so great, that
his friends were apprehensive of a tumult, if they should
adopt the plan first intended. It was, therefore, resolved,
the evening before, to bury him between five and six in
the morning. Though the time of notice to his friends
was short, and the design itself was spoken of with great
caution, yet a considerable number of persons attended at
that early hour. The late Rev. Mr. Richardson, who now
lies with him in the same vault, read the funeral service
in a manner that made it peculiarly affecting.  When he
came to that part of it,'Forasmuch as it hath pleased
almighty God to take to himself the soul of our dear
brother,' etc., he substituted, with the most tender emphasis, the epithet father, instead of brother, which had so
powerful an effect on the congregation, that from silent
tears they seemed  universally to burst out into loud
weeping.
INSCRIPTION ON HIS COFFIN.
JOHANNES WESLEY, A. M.
Olim Soc. Coll. Lin. Oxon.
Ob. 2do. die Martii, 1791.
An. lEt. 88.*
"The discourse by Dr. Whitehead was delivered in the
chapel at the hour appointed in the forenoon, to an astonishing multitude of people; among whom were many
ministers of the Gospel, both of the Establishment and
Dissenters.  The audience was still and solemn as night;
and all seemed to carry away with them enlarged views
of Mr. Wesley's character, and serious impressions of the
importance of religion."
X "John Wesley, Master of Arts, formerly Fellow of Lincoln College
Oxford, died on the second day of March, 1791, in the eighty-eighth year
of his age."




REV. JOHN WESLEY.                    347
~he following is the inscription on the marble tablet
erected to his memory, in the chapel, City road:
SACRED TO THE MEMORY
OF THE REV. JOHN WESLEY, M. A.,
SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD:
A Man in Learning and sincere Piety
Scarcely inferior to any;
In Zeal, Ministerial Labors, and Extensive Usefulness,
Superior, perhaps, to all Men,
Since the days of ST. PAUL.
Regardless of Fatigue, personal Danger, and Disgrace,
He went out into the highways and hedges,
Calling Sinners to Repentance,
And Publishing the GOSPEL OF PEACE.
He was the Founder of the Methodist Societies,
And the chief Promoter and Patron
Of the Plan of Itinerant Preaching,
Which he extended through GREAT BRITAIN and IRELANID,
The WEST INDIES, and AMERICA,
With unexampled Success.
He was born the 17th of June, 1703;
And died the 2d of March, 1791,
In sure and certain hope of Eternal Life,
Through the Atonement and Mediation of a Crucified Savior
He was sixty-five Years in the Ministry,
And fifty-two an Itinerant Preacher:
He lived to see, in these KINGDOMS only,
About three hundred Itinerant,
And one thousand Local Preachers,
Raised up fiom the midst of his own People;
And eighty thousand Persons in the Societies under his care.
His name will be ever had in grateful Remembrance
By all who rejoice in the universal Spread
Of the Gospel of CHRIST.
Soli Deo Gloria.
[Glory to God alone.]
It would be superfluous in closing this account of a
man at once so extraordinary and so truly great for me to
attempt a delineation of his character, since this has been
done so ably that nothing can easily be added, with good
effect.  I shall, therefore, insert Dr. Whitehead's own
summary, with  notices by others who were personally




348                   THE LIFE OF
acquainted with him.  Taken together they transmit an
interesting and instructive picture of the founder of Methodism to future ages.
Dr. Whitehead observes:
"Some persons have affected to insinuate that Mr. Wesley was a man of slender capacity; but certainly with
great injustice. His apprehension was clear, his penetration quick, and his judgment discriminative and sound;
of which his controversial writings, and his celebrity in
the stations he held at Oxford, when young, are sufficient
proofs. In governing a large body of preachers and people, of various habits, interests, and principles, with astonishing calmness and regularity for many years,. he
showed a strong and capacious mind, that could comprehend and combine together a vast variety of circumstances, and direct their influence through the great body
he governed. As a scholar, he certainly held a conspicuous rank.  He was a critic in the Latin and Greek classics;
and was well acquainted with the Hebrew, and with several modern tongues. But the Greek was his favorite
language, in which his knowledge was extensive and
accurate. At college, he had studied Euclid, Keil, Sir
Isaac Newton's Optics, etc.; but he never entered far into;he more abstruse parts, or the higher branches of the
mathematics; finding they would fascinate his mind, absorb his attention, and divert him from the pursuit of the
more important objects of his own profession.
"Natural history was a field in which he walked at
every opportunity, and contemplated with infinite pleasure
the wisdom, the power, and the goodness of God, in the
structure of natural bodies, and in the various instincts
and habits of the animal creation. But he was obliged to
view these wonderful works of God, in the labors and
records of others; his various and continual employments




REV. JOHN WESLEY.                    349
Df a higher nature, not permitting him  to make experiments and observations for himself.*
"As a writer, Mr. Wesley certainly possessed talents,
sufficient to procure him  considerable reputation.  But he
did not write for fame: his object was chiefly to instruct
and benefit that numerous class of people who have little
learning, little money, and but little time to spare for
reading.  In all his writings he constantly kept these circumstances in view.  Content with doing good, he used
no trappings merely to please, or to gain applause. The
distinguishing character of his style is brevity and perspicuity. He never lost sight of the rule which Horace
gives:' Est brevitate opus, ut cutrat sententia, neu se
Impecliat verbis lassas onerantibus aures.''Concise your diction, let your sense be clear,
Nor with a weight of words fatigue the ear.
"In all his writings his words are well chosen, pure,
proper to his subject, and precise in their meaning.  His
sentences commonly have the attributes of clearness,
unity, and strength: and whenever he took time, and gave
the necessary attention to his subject, both his manner
of treating it, and his style, show the hand of a master.t
"The following is a just character of Mr. Wesley as a
preacher:'His attitude in the pulpit was graceful and
easy; his action calm and natural, yet pleasing and expressive; his voice not loud, but clear and manly; his style
neat, simple, and perspicuous, and admirably adapted to
the capacity of his hearers. His discourses, in point of
composition, were extremely different on different occa* He, however, employed much leisure time while at college in the
study of anatomy and medicine.
f His Treatise on Original Sin, his Appeals, and some of his Sermons,
are instances of finished and careful composition; and are equally to be
admired for clearness of method, and the force of many passages which
are truly eloquent.




350                  THE LIFE OF
sions. When he gave himself sufficient time for preparation, he succeeded; but when he did not, he frequently
failed.' It was indeed manifest to his friends, for many
years before he died, that his employments were too many,
and that he preached too often to appear with the same
advantage at all times in the pulpit.  His sermons were
always short: he was seldom more than half an hour in
delivering a discourse, sometimes not so long. His subjects were judiciously chosen, instructive and interesting
to the audience, and well adapted to gain attention and
warm the heart.
"The labors of Mr. Wesley in the work of the ministry, for fifty years together, were without precedent.
During this period, he traveled about four thousand, five
hundred miles every year, one year with another, chiefly
on horseback. It had been impossible for him to accomplish this almost incredible degree of exertion, without
great punctuality and care in the management of his time.
He had stated hours for every purpose: and his only relaxation was a change of employment. His rules were
like the laws of the Medes and Persians, absolute and
irrevocable. He had a peculiar pleasure in reading and
study, and every literary man knows how apt this passion
is to make him encroach on the time which ought to be
employed in other duties: he had a high relish for conversation, especially with pious, learned, and sensible men:
but whenever the hour came when he was to set out on a
journey, he instantly quitted the company with which he
might be engaged, without any apparent reluctance.  For
fifty-two years, or upward, he generally delivered two,
frequently three or four, sermons in a day. But calculating only two sermons a day, and allowing, as a writer of
his life has done, fifty annually for extraordinary occasions,
the whole number of sermons he preached during this
period will be forty thousand, five hundred and sixty. To




REV. JOHN WESLEY.              351
these must be added an infinite number of exhortations
to the societies after preaching, and in other occasional
meetings at which he assisted.
"In social life, Mr. Wesley was lively and conversational. He had the talent of making himself exceedingly
agreeable in company: and having been much accustomed
to society, the rules of good breeding were habitual to
him. The abstraction of a scholar did not appear in his
behavior; but he was attentive and polite. He spoke a
good deal where he saw it was expected, which was almost
always the case wherever he visited. Having seen much
of the world in his travels, and read more, his mind was
stored with an infinite number of anecdotes and observations; and the manner in which he related them was no
inconsiderable addition to the entertainment and instruction they afforded. It was impossible to be long in his
company, either in public or private, without partaking
of his placid cheerfulness; which was not abated by the
infirmities of age, or the approach of death; but was as
conspicuous at fourscore and seven, as at one and twenty.
"A remarkable feature in Mr. Wesley's character was
his placability. Having an active, penetrating mind, his
temper was naturally quick, and even tending to sharpness.  The influence of religion, and the constant habit
of patient thinking, had in a great measure corrected this
disposition. In general he preserved an air of sedateness
and tranquillity, which formed a striking contrast to the
liveliness conspicuous in all his actions.  Persecutions,
abuse, and injury, he bore from strangers, not only without anger, but without any apparent emotion; and what
he said of himself is strictly true, that he had a great
facility in forgiving injuries. Submission, on the part of
the offender, presently disarmed his resentment, and he
would treat him with great kindness and cordiality. No
man was ever more free from jealousy or suspicion than




352                  THE LIFE OF
Mr. Wesley, or laid himself more open to the impositions
of others. Though his confidence was often abused, and
circumstances sometimes took place which would have made
almost any other man suspicious, yet he suspected no one;
nor was it easy to convince him that any one had intentionally deceived him; and when facts had demonstrated
that this was actually the case, he would allow no morE
than that it was so in that single instance.  If the persoa
acknowledged his fault, he believed him  sincere, and.
would trust him again. If we view this temper of his
mind in connection with the circumstance that his most
private papers lay open to the inspection of those constantly about him, it will afford as strong proof as can
well be given, of the integrity of his own mind, and that
he was at the farthest distance from any intention to deceive, or impose upon others.
"The temperance of Mr. Wesley was extraordinary.
When at college he carried this so far that his friends
thought him blamable. But he never imposed upon others
the same degree of rigor he exercised upon himself.  He
only said, I must be the best judge of what is hurtful or
beneficial to me. Among other things, he was remarkable
for moderation in sleep; and his notion of it can not be
better explained than in his own words. Healthy men,
says he,'require about six hours' sleep; healthy women,
a little above seven, in four and twenty. If any one desires to know exactly what quantity of sleep his own constitution requires, he may very easily make the experiment, which I made about sixty years ago. I then waked
every night about twelve or one, and lay awake for some
time. I readily concluded, that this arose from my being
in bed longer than nature required.  To be satisfied, I
procured an alarum, which waked me the next morning
at seven-nearly an hour earlier than I rose the day
before —yet I lay awake again at night.  The second




REV. JOHN WESLEY.             353
morning I rose at six; but, notwithstanding this, I lay
awake the second night. The third morning I rose at
five; but, nevertheless, I lay awake the third night.  The
fourth morning I rose at four, as, by the grace of God, I
have done ever since: and I lay awake no more. And I
do not now lie awake, taking the year round, a quarter of
an hour together in a month. By the same experiment,
rising ealier and earlier every morning, may any one find
how much sleep he wants.'
"It must, however, be observed, that, for many years
before his death, Mr. Wesley slept more or less during the
day; and his great readiness to fall asleep at any time
when fatigued, was a considerable means of keeping up
his strength, and enabling him to go through so much
labor. He never could endure to sleep on a soft bed.
Even in the latter part of life, when the infirmities of age
pressed upon him, his whole conduct was at the greatest
distance from softness or effeminacy.
"A writer of Mr. Wesley's Life, from whom some observations respecting his general character have already
been taken, has farther observed, Perhaps the most charitable man in England was Mr. Wesley. His liberality to
the poor knew no bounds but an empty pocket. He gave
away, not merely a certain part of his income, but all that
he had: his own wants provided for, he devoted all the
rest to the necessities of others. He entered upon this
good work at a very early period. We are told, that,'when he had thirty pounds a year, he lived on twentyeight, 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 fourth
year he received one 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,
3t




354                   THE LIFE OF
in the course of fifty years, it has been supposed, he gave
away between twenty and thirty thousand pounds;* a
great part of which most other men would have put out
at interest, upon good security.
"In the distribution of his money, Mr. Wesley was as
disinterested as he was charitable. He had no regard to
family connections, nor even to the wants of the preachers
who labored with him, in preference to strangers. I1e
knew that these had some friends; and he thought that
the poor destitute stranger might have none, and, therefore, had the first claim on his liberality. When a trifling
legacy has been paid him, he has been known to dispose
of it in some charitable way before he slept, that it might
not remain his own property for one night. He often
declared that his own hands should be his executors; and
though he gained all he could by his publications, and
saved all he could, not wasting so much as a sheet of
paper, yet, by giving all he could, he was preserved from
laying u3p treasures upon earth.  He had said in print, that,
if he died worth more than ten pounds, independent of
his books, and the arrears of his fellowship, which he then
held, he would give the world leave to call him'a thief
and a robber.' This declaration, made in the integrity of
his heart, and the hight of his zeal, laid him under some
inconveniences afterward, from circumstances which he
could not at that time foresee. Yet in this, as all his
friends expected, he literally kept his word, as far as
human foresight could reach. His chaise and horses, his
clothes, and a few trifles of that kind, were all, his books
excepted, that he left at his death. Whatever might be
the value of his books, this altered not the case, as they
were placed in the hands of trustees, and the profits
arising from the sale of them were to be applied to the
X Money chiefly arising from the constant and large sale of his writs
Ings, and the works he abricdged,




REV. JOH{N WESLEY.             355
use and benefit of the conference for public purposes;
reserving only a few legacies and a rent charge of eightyfive pounds a year to be paid to his brother's widow,
which was in fact a debt, in consideration for the copyright of his brother's hymns.
"Among the other excellences of Mr. Wesley, his
moderation in controversy deserves to be noticed. Writers
of controversy too often forget, that their own character is
intimately connected with the manner in which they treat
others: and if they have no regard for their opponents,
they ought to have some respect for themselves. When a
writer becomes personal and abusive, it affords a fair presumption against his arguments, and tends to put his
readers on their guard. Most of Mr. Wesley's opponents
were of this description; their railing was much more violent than their reasons were cogent.  Mr. Wesley kept his
temper, and wrote like a Christian, a gentleman, and a
scholar.  He might have taken the words of the excellent
Hooker as a motto to his polemical tracts,'To your rai/,
ing, I say nothing; for your reasons take what follows.'
He admired the temper in which Mr. Law wrote a controversy: only in some instances Mr. Law shows a contempt
for his opponents, which Mr. Wesley thought highly improper."
To these remarks of Dr. Whitehead may be added two
or three sketches of Mr. Wesley's character, drawn up by
different persons, and printed soon after his death. The
first is anonymous:
"Now that Mr. John Wesley has finished his course
upcn earth, I may be allowed to estimate his character,
and the loss the world has sustained by his death. Upon
a fair account, it appears to be such, as not only annihilates
all the reproaches that have been cast upon him, but such
as does honor to mankind, at the same time that it ret
proaches them. his natural and acquired abilities were both




356                   THE LIFE OF
of the highest rank. His apprehension was lively and distinct; his learning extensive.  His judgment, though not
infallible, was, in most cases, excellent.  His mind was
steadfast and resolved. His elocution was ready and clear,
graceful and easy, accurate and unaffected.  As a writer,
his style, though unstudied, and flowingg with natural ease,
yet for accuracy and perspicuity was such as may vie with
the best writers in the English language.  Though his
temper was naturally warm, his manners were gentle, simple, and uniform. Never were such happy talents better
seconded by an unrelenting perseverance in those courses
which his singular endowments, and his zealous love to
the interests of mankind, marked out for him.  His constitution was excellent: and never was a constitution less
abused, less spared, or more excellently applied, in an
exact subservience to the faculties of his mind.  His labors
and studies were wonderful.  The latter were not confined
to theology only, but extended to every subject that tended
either to the improvement or the rational entertainment of
the mind. If we consider his reading by itself, his writings
and his other labors by themselves, any one of them will
appear sufficient to have kept a person of ordinary application busy during his whole life.  In short, the transactions
of his life could never have been performed, without the
utmost exertion of two qualities, which depended, not upon
his capacity, but on the uniform steadfastness of his resolution. These were inflexible temperance, and unexampled
economy of time.  In these he was a pattern to the age he
lived in, and an example to what a surprising extent a man
may render himself useful in his generation, by temperance
and punctuality.  His friends and followers have no reason
to be ashamed of the name of Methodist, which he has
entailed upon them, as, for an uninterrupted course of
years, he has given the world an instance of the possibility
of living without wasting a single hour, and of the advan



REV. JOHN WESLEY.               357
tage of a regular distribution of time, in discharging the im.
portant duties and purposes of life. Few ages have more
needed such a public testimony to the value of time, and
perhaps none have had a more conspicuous example of the
perfection to which the improvement of it may be carried.
"As a minister, his labors were unparalleled, and such
as nothing could have supported him under but the warmest zeal for the doctrine he taught, and for the eternal
interests of mankind. He studied to be gentle, yet vigilant
and faithful toward all. He possessed himself in patience,
and preserved himself unprovoked, nay, even unruffled, in
the midst of persecution, reproach, and all manner of abuse,
both of his person and name. But let his own works praise
him. He now enjoys the fruits of his labors, and that
praise which he sought, not of men, but of God.
"To finish the portrait.  Examine the general tenor of
his life, and it will be found self-evidently inconsistent with
his being a slave to any one passion or pursuit, that can fix
a blemish on his character.  Of what use were the accumulation of wealth to him, who, through his whole course,
never allowed himself to taste the repose of indolence, or
even of the common indulgence in the use of the necessaries of life? Free from the partiality of any party, the
sketcher of this excellent character, with a friendly tear,
pays it as a just tribute to the memory of so great and
good a man, who, when alive, was his friend."
Of Mr. Wesley Mr. Alexander Knox says:
",Very lately I had an opportunity, for some days
together, of observing Mr. Wesley with attention.  I
endeavored to consider him, not so much with the eye of
a friend, as with the impartiality of a philosopher; 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




358                  TIHE LIFE OF
enjoyed'the gay remembrance of a life well spent;' and
wherever he went, he diffused a portion of his own felicity.
Easy and affable in his demeanor, he accommodated himself to every sort of company, and showed how happily the
most finished courtesy may be blended with the most
perfect piety. In his conversation, we might be at a loss
whether to admire most his fine classical taste, his extensive knowledge 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
imbittered his discourse; 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!'
"But I find myself unequal to the task of delineating
such a character. What I have said may to some appear
as panegyric; but there are numbers, 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.' "
The following account of Mr. Wesley appeared soon
after his death in a very respectable publication, and was
afterward inserted in Woodfall's Diary, London, June 17,
1791:
"His indefatigable zeal in the discharge of his duty has
long been witnessed by the world; but, as mankind are not




REV. JOHN WESLEY.               359
always inclined to put a generous construction on the exertions 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 interests of mankind.  He labored, 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 regulating 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 he 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 it
without bounds. Had he been fond of power, his influence
would have been worth courting 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
confess. I do not mean that which is gratified by splendor
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 tc
those which they paid to Heaven: to him they looked as
their father, their benefactor, their guide to glory and immortality: 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 ardor of his spirit was neither damped
by difficulty, nor subdued by age. This was ascribed by




360                   THE LIFE OF
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? He had a
vigor and elevation of mind, which nothing but the belief
of the Divine favor and presence could inspire.  This
threw a luster round 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 are artless and interesting; and his compositions
and compilations 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 excellences 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 can not 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




REV. JOHN WESLEY.                 361
Articles, and the Scriptures, as vouchers for his doctrine;
and they who could not decide upon the merits of the controversy, were witnesses of the effects of his labors; 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 that of the first
planters of the Gospel.  However, if he had been capable
of assuming' vanity on that score, he might have ranked
among his friends some persons of the first distinction,
who would have done honor to any party.  After surviving
almost all his adversaries, and acquiring respect among
those who were the most distant from  his principles, 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 sect,
since the first ages of Christianity, 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;
le regarded learning only as the instrument of usefulness.
The great purpose of his life was doing good. For this he
relinquished all honor and preferment; to this he dedicated
ill his 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 motive 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 ol
advice, reproof or consolation.  He thought no office too
humiliating, no condescension too low, no undertaking too
arduous, to reclaim theie meanest of God's offspring.  The
31




4362                  THE LIFE OF
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 wretchedness and ignorance, to
rescue the profligate from perdition; and he communicated
the light of life to those who sat in darkness and the
shadow of death. 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 discipline
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 preserved his numerous
societies, watching their improvement with a paternal care,
and encouraging them to be faithful to the end.
"But I will not attempt to draw his full character, nor
to estimate the extent of his labors and services.  They
will be best known when he shall deliver up his commission
into the hands of his great Master."
The following is a description of Mr. Wesley's person:
"The figure of Wesley was remarkable.  His stature
was low; his habit of body, in every period of life, the
reverse of corpulent, and expressive of strict temperance
and continual exercise; and, notwithstanding his small size,
his step was firm, and his appearance, till within a few
years of his death, vigorous and muscular. His face, for
an old man, was one of the finest we have seen.  A clear,
smooth forehead; an aquiline nose; an eye, the brightest




REV. JOHN WESLEY.              363
and most piercing that can be conceived; and a freshness
of complexion, scarcely ever to be found at his years, and
expressive of the most perfect health, conspired to render
him a venerable and interesting figure. Few have seen
him without being struck with his appearance; and many,
who had been greatly prejudiced against him, have been
known to change their opinion the moment they were
introduced into his presence. In his countenance and
demeanor, there was a cheerfulness mingled with gravity;
a sprightliness, which was the natural result of an unusual
flow of spirits, and yet was accompanied with every mark of
the most serene tranquillity. His aspect, particularly in
profile, had a strong character of acuteness and penetration.
"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 a head as white as snow, gave an idea of
something primitive and apostolic; while an air of neatness
and cleanliness was diffused over his whole person."
CHAPTER XV.
A FEW miscellaneous topics remain to be noticed. One
of the chief reasons why full and willing justice has not
been always done to the labors of Mr. Wesley, has doubtless arisen from the facts, that, whatever his views might
be, he raised up a people who, in his lifetime, formed a
religious body independent of the Church, while yet not
nominally separated from it; and that since his' death,
although that separation does not affect all the members,
yet the great mass of the societies, with all the preachers,
are as completely separated from the Establishment as any
body of professed Dissenters. That a strict Churchman




364                   TTIHE LIFE OF
should consider this as a great counterbalance to the good
effected b-T Methodism is very natural; and he has a right
to his opinions, provided he holds them in charity. Still,
however, uhis subject is so frequently dwelt upon under
mistaken and imperfect views, that it demands a few additional remarks.
As far as Mr. Wesley's character is concerned, enough
has been said to show the sincerity with which he disavowed
all intention of separating from the Church, and of making
his people separatists.  This, certainly, notwithstanding
the freedom of his opinions on Church government, can not
be charged upon him in the early period of his career; and
although, in what we may call the second period, he saw
so strong a tendency to separation that his fears were often
excited, yet he may surely be allowed still to have proceeded straight forward, with perfect honesty of mind, in
the same course, with more of hope on this subject than of
fear. Several eminent writers of the Church party have
thought that even modern Methodism, though existing now
in a form apparently less friendly to union, might still with
advantage be attached to the Church, and have seen but
little difficulty in the project.  Why, then, might not Mr.
Wesley, even after his societies had acquired considerable
maturity, still hope that those simple institutions for promoting piety, which he had commenced, might have been
recognized by the Church, and hoped that the spirit of
religion, revived already to so great an extent, might still
farther so influence the members of the Church and its
clergy, as to dispose them to view his societies with more
cordiality?  He took care, therefore, and all his principles
and feelings favored the caution, that no obstacles should
be placed in the way of the closest connection of his societies with the Establishment.  Their services were very
seldom held in the hours of her public service; the Meth




REV. JOHN WESLEY.             3 6
odists formed in many parishes the great body of her communicants; thousands of them died in her communion; and
the preachers were not ordinarily permitted to administer
either of the sacraments to the people among whom they
labored. There can be no charge, therefore, against his
sincerity at this period, any more than in the first. We
may think his hopes to have been without any foundation;
and so they proved; and the idea of uniting the modern
Methodists to the Church is a very visionary one, but has
doubtless been maintained by several Churchmen with
great sincerity. Separation from the Church, at a later
period of Mr. Wesley's life, was certainly anticipated.
That must be allowed; but an enlightened Churchman
ought to think that Mr. Wesley's conduct was still worthy
of praise, not of censure; for when a partial separation was
in reality foreseen as probable, it had no sanction from
him, and he appeared determined so to employ his influence
to his last breath, that if separation did ensue it should
assume the mildest form possible, and be deprived of all
feelings of hostility. His example, the spirit of his writings, and his advices all tended to this; and the fact is,
that, though Methodism now stands in a different relation
to the Establishment than in the days of Mr. Wesley, dissent has never been formally professed by the body, and for
obvious reasons. The first is, that the separation of the
greater part of the society from the Church did not, in any
great degree, result from the principles assumed by the professed Dissenters, and which are usually made prominent
in their discussions on the subject of establishments; the
second, that a considerable number of the Methodists
actually continue in the communion of the Church of England to this day; and the third, that to leave that communion is not, in any sense, a condition of membership
with us. All the services of the Church and her sacra



366                  THE LIFE OF
ments may be observed by any person in the Wesleyan
societies who chooses it, and they are actually observed by
many.
It was owing to these circumstances that Methodism did
not rush down, but gently glided, into a state of partial
division from the Church; and this, by neither arousing
party passions, nor exciting discussions on abstract points
of Church polity, has left the general feeling of affection
to- all that is excellent in the Establishment unimpaired.
No intemperate attacks upon it have been ever sanctioned;
the attendance of Methodists upon its services was never
discouraged; and it is surely of some account that a vast
mass of people throughout the country have been held in
a state of friendly feeling toward a clergy who have nevertheless generally treated them with disdain and contumely,
and many of whom have zealously employed themselves
in nursing feelings of bigoted dislike to them among their
friends and neighbors. Yet, after all, the prevalent sentiment of the Methodists, as a body, toward the Establishment has been that of friendship. It was so when the
Church was in a lower religious state than it is at present;
and its more recent religious improvement has not diminished the feeling. I may venture to say, that there is a
warmer regard toward the Church among the body of the
Methodists now, than there was in the days of Mr. Wesley;
although there were then more Methodists than at present
who professed to be of her communion. We have no
respect at all to her exclusive claims of divine right, or
her three orders of ministers; and yet have no objection to
her episcopacy, when Scriptually understood, or her services. We smile at the claim she sometimes assumes to be
the exclusive instructress of the people, in a country where
the statute law has given them the right to be taught by
whom they please, and as explicitly protects dissent as
conformity; but we rejoice that she has great influence




REV. JOHN WVESLEY.              367
with the mass of the population, whenever that influence
is used for the promotion of true religion and good morals.
We wish her prosperity and perpetuity, as we wish all
other Christian' Churches; and the more so, as we recognize
in her "the mother of us all," and can never contemplate,
without the deepest admiration, her noble army of confessors and martyrs, and the illustrious train of her divines,
whose writings have been, and continue to be, the light of
Christendom. If Churchmen think this feeling of any
importance, let them reciprocate it; and though the formal
union of which some of them have spoken is visionary, a
still stronger bond of friendship might be established; and
each might thus become more formidable against the errors
and evils of the times; for a people who have nearly half
as many places of worship in the kingdom as there are
parish churches, can not be without influence.
Nor have the true causes which led to the separation of
the Methodists from the Church been, in general, rightly
stated. Some of the violent adherents of "the old plan,"
as it was called, among ourselves, have, ignorantly or in a
party spirit, attributed this to the ambition and intrigues
of the preachers; but the true causes were, that the clergy,
generally, did not preach the doctrines of their own Church
and of the reformation, and that many of them did not
adorn their profession by their lives. It may be added,
that, in no small number of cases, the clergy were the persecutors and calumniators of the Wesleyan societies; that
the sermons in the churches were often intemperate attacks
upon their characters and opinions; and that the Methodists
were frequently regarded as intruders at the table of the
Lord, rather than as welcome communicants.  These were
the reasons why, long before Mr. Wesley's death, a great
number of his societies were anxious to have the sacraments from  the hands of their own preachers, under
whose ministry they were instructed and edified, in whose




368                  THE LIFE OF
characters they had confidence, and with respect to whom
they knew, that if any one disgraced his profession, he
would not be suffered long to exercise it.
Such were the true causes which led to the partial separation of the Methodist societies from the communion of
the Church, after the death of Mr. Wesley; and this is an
answer to the objection, repeated a thousand times, that
we have departed from Mr. Wesley's principles. The fact
is, that though full relief to the consciences of the societies
in general was refused by Mr. Wesley's authority, yet he
himself was obliged to allow a relaxation from his own
rule in London, and some other principal towns, by giving
the Lord's supper himself, or obtaining pious clergymen to
administer it in his chapels.  After his death it was out of
the power of the conference, had they not felt the force of
the reasons urged upon them, to prevent the administration
of the sacraments to the people by their own preachers.
Yet in the controversy which this subject excited, speculative principles had little part. The question stood on plain
practical grounds: Shall the societies be obliged, from their
conscientious scruples, to neglect an ordinance of God?
Or shall we drive them to the Dissenters, whose peculiar
doctrines they do not believe? Or shall we under certain
regulations accede to their wishes?  So far from Mr. Wesley's principles and views having lost their influence with
the conference, the sacraments were forced upon none, and
recommended to none.  The old principles were held as
fast as higher duties would allow. Many, indeed, of the
people, and some of the preachers, opposed even these
concessions; but the plan which was adopted to meet cases
of conscientious scruple, and yet to avoid encouraging a
departure from the primitive system, leaving every individual to act in this respect as he was persuaded in his
own mind, and receive the Lord's supper at church or at
chapel, was at length by both parties in England cordially




REV. JOHN WESLEY.              369
acql iesced in, as warranted equally by princuple and by
prudence. Assuredly the Church would have gained
nothing by a different measure, for the dissidents would
have been compelled to join other communions. Had the
Church been provided early with an evangelical and a
holy ministry, that separation would not have taken
place; for the controversy between the Church and the
Dissenter was little known, and still less regarded by the
majority of the Methodist societies at that time; and the
case is not greatly altered at the present day. The clergy
had lost their hold upon the people generally, through
neglect; and that revival of the spirit of truth and holi,
ness, which we are now so happy to witness among them,
came too late to prevent the results just stated.
And what should we do now, if we were disposed to
revert to the state of things in Mr. Wesley's time? It is
true we should more rarely meet with immoral clergymen;
and so that part of the case would be relieved as a matter
of conscience.  But would the Methodist societies meet
with friendly clergymen; with men who would bear with
so many communicants, in addition to those who now
attend their churches? And if they were brought to
attend the services of their parish churches, would they
be disposed long to hear those of the clergy who never
preach the doctrines of the articles of their own Church?
or those who follow some great names of the present day,
and neologize as far as decency permits? or those of the
evangelical party, whose discourses are strongly impregnated with Calvinism? or those who place their speculations on the prophecies among the means of grace and
salvation? Our people would neither hear such clergymen themselves, nor could they conscientiously train up
their families to listen to what they believe great error;
and so if we were to go back, as we have been exhorted,
to Mr. Wesley's first plan, the majority of our people




370                  THE LIFE OF
would, as then, neither attend Church nor sacrament, anc,
the same process would have to be repeated again, with
probably less peaceful results.
"But'great evil' has resulted to the Church from
Methodism." This has been often said, certainly never
substantiated; and this defense of the hostile feeling of
many Churchmen toward Mr. Wesley and his societies
stands upon no solid ground. On the contrary, it seems
not at all difficult to make it plainly appear that great
good has resulted to the Church, as well as to the nation.
When this question is under consideration by Churchmen,
they look at the mere fact that a great body of people
have been raised up, as they say, out of the Church,
within a century past, excelling in number almost, if not
entirely, the whole of the old bodies of Dissenters; and
they assume that if the Wesleys and Mr. Whitefield had
never appeared, the Church would have been in as improved a state as now, with none but the old Dissenters to
contend with. There is great fallacy in both these views,
which merits to be pointed out.
When the Messrs. Wesley, iMr. Whitefield, and their
early coadjutors entered upon their itinerant career, it is
a matter of fact and history, that no general plans for the
illumination of the nation were either in operation or in
the contemplation of any one. Nothing had this bearing.
There were no persons associated in such institutions of
any kind, making this a common object.  The pious
labors of a few zealous clergymen-and few they wereand of the ministers of other denominations, were confined
to their own parishes and congregations. There were no
means of general application in existence, to remove the
ignorance and correct the vices which were almost universal.  The measures taken by the founders of Methodism to correct existing evils were on a large scale. They
acted in concert; they conceived noble designs. They




REV. JOHN WESLEY.               371
visited the large towns; they labored in the populous
mining, manufacturing, and commercial districts; they
preached in places of public resort; they formed religious
societies, and inspired them with zeal for the instruction
and salvation of their neighbors; they employed men of
zeal, character, and competent acquaintance with practical and experimental religion, to assist them in this work
as it widened before them; and they gave it their vigilant
superintendence. The benefits they were the means of
producing were not confined to individuals; they influer.ced whole neighborhoods.  Religious knowledge was
spread, and religious influence exerted.  The manners of
the rude were civilized; barbarous sports and pastimes
fell greatly into disuse; and a higher standard of morals
was erected, of itself of no small importance to the reformation of manners.
It is a matter of history, that, beside those means which
were afforded by their personal labors, and by the auxiliaries they brought forward to their assistance, in order to
revive and extend the spirit of religion in the nation, for a
great number of years no other means of extensive application were employed to promote this end. The effects
which were thus produced began, however, after a considerable time had elapsed, to operate collaterally as well as
directly.  Many of the clergy were aroused, and the doctrires of the Articles and the Homilies began to be heard
wore distinctly and more frequently in their pulpits.
Holy and zealous men in different denominations began
to labor for the public instruction and reformation. The
institution of Sunday schools, though devised by a Churchman, was, at first, but slowly encouraged.  The Method.
ists and Dissenters were carrying those schools to a great
extent when the members of the Church followed: some
from a fear, laudable enough, lest the body of the poor
should be alienated from  the Establishment; others, as




372                   THE LIFE OF
perceiving in the institution the means of conveying instruction and religious influence to those who most needed
them. The circulation of the Scriptures by Bible societies followed; but still that was an effect of the new
order of principles and feelings which had been introduced
into the nation.  These principles of zeal for the moral
improvement of society farther led, at a later period, to
general measures for the education of the poor by the two
great national education societies, which promise so much
benefit to the country. All these efforts for enlightening
and moralizing the people may be traced to several intermediate causes; but it is only justice to the memory of
such men as the Wesleys and Whitefield, men so often
flippantly branded as enthusiasts, to state, that they all
primarily sprung from that spirit, which, under God, they
were the means of exciting in a slumbering Church, and
in a dark and neglected land. This is a point not to be
denied; for long before any of those efforts for public
instruction and reformation which could be considered
national were called forth, those aspersed men were pursuing their gigantic labors among the profligate population
of London, and of the principal towns of the kingdom;
among the miners of Cornwall, the colliers of Kingswood
and Newcastle, and the manufacturers of Yorkshire and
Lancashire; while the preachers they employed were
every year spreading themselves into dark, semi-barbarous villages in the most secluded parts of the kingdom;
enduring bitter privations, and encountering, almost daily,
the insults of rude mobs, that they might convey to them
the knowledge of religion.
Now, in order to judge of these efforts, and to ascertain
what "evil" has resulted to the Church of England from
Mr. Wesley's measures, it is but fair to consider what the
state of the country and of the Church must in all human
probability have been, had he and his associates never




JOHN WESLEY.                373
appeared, or confined themselves to the obscurity of Epworth and similar parishes.  It is not denied that other
means and agents might have been raised up by God to
effect the purposes of his mercy; but it is denied that
any such were raised up-for this is matter of fact.  No
agency has appeared in the Church, or out of it, tending
to the general instruction and evangelizing of the nation,
and operating on a large scale, which is not much subsequent in its origin to the exertions of the Messrs. Wesley
and Whitefield, and which may not be traced to the spirit
which they excited, and often into the very bosoms of
those who derived their first light and influence, either
directly or indirectly, from them. What was and not
what might hcave been, can only be made the ground of
argument.
But for their labors, therefore, and the labors of those
persons in the Church, among the Dissenters, and their
own people, whom they imbued with the same spirit, that
state of things in the Church of England, and in the country at large, which has been already described, must have
continued, at least, for many years, for any thing which
appears to the contrary; for no substitute for their exertions was supplied by any party. They took the place of
none who were exerting themselves: they opposed no
obstacle to the operation of any plan of usefulness, had
it been in preparation.  If they, therefore, had not appeared, and kindled that flame of religious feeling which
ultimately spread into many denominations of Christians,
and thus gave birth to that variety of effort which now
diffuses itself through the land, it is a very erroneous
conclusion to suppose, that a later period would have
found the nation and the Church at all improved. The
probability, almost amounting to certainty, is, that both
would have been found still more deteriorated, and in a
state which would have presented obstacles much more




374                  THE LIFE OF
formidable to their recovery. For all who have given
attention to such subjects must know, that a number of
those demoralizing causes were then coming into operation, which, with all the counteractions since supplied by
the Church, and the different religious sects, by schools,
and by Bibles, have produced very injurious effects upon
the morals and principles of the nation; that the tide of
an unprecedented commercial prosperity began then to
flow into the country, and continued, for a long succession of years, to render the means of sensual indulgence
more ample, and to corrupt more deeply all ranks of
society; that, in consequence of the independence thus
given to the lower orders in many of the most populous districts, the moral control and influence of the
higher became gradually weaker; that the agitation of
political subjects, during the American quarrel and the
French revolution, with the part which even the operative
classes were able to take in such discussions by means of
an extended education, produced, as will always be the
case among the half-informed, a strong tendency to republicanism, a restless desire of political change on every
pinching of the times, and its constant concomitant, an
aversion to the National Establishment, partly as the
result of ill-digested theories, and partly because this
feeling was encouraged by -the negligent habits of many
of the clergy, and the absence of that influence which
they might have acquired in their parishes by careful
pastoral attentions.  To all this is to be added the diffusion of infidel principles, both of foreign and home
growth, which, from the studies of the learned, descended
into the shop of the mechanic, and, embodied in cheap
and popular works, found their way into every part of
the empire. To counteract agencies and principles so
active and so pernicious, it is granted that no means have
yet been applied of complete adequacy.  This is the




REV. JOHN WESLEY.                375
reason why their effects are so rife in the present day,
and that we are now in the midst of a state of things
which no considerate man can contemplate without some
anxiety.  These circumstances, so devastating to morals
and good principles, could only have been fully neutralized
by the ardent exertions of every clergyman in his parish,
of every dissenting minister in his congregation, of every
Methodist preacher in his circuit, of every private Christian in his own circle, or in the place which useful and
pious institutions of various kinds would have assigned
him; and even then the special blessing of God would
have been necessary to give effect to the whole. But had
no correctives been applied, what had been the present
state of the nation and of the Church? The labors of
the founders of Methodism  were, from  the beginning,
directly counteractive of the evils just mentioned; and
those have little reason to stigmatize them who deplore
such evils most, and yet have done least for their correction  and restraint.  Wherever these men went, they
planted the principles of religion in the minds of the
multitudes who heard them; they acted on the offensive
against immorality, infidelity, and error; the societies they
raised were employed in doing good to all; the persons
they associated with them in the work of national reformation were always engaged in diffusing piety; and though
great multitudes were beyond their reach, they spread.
themselves into every part of the land, turning the attention of men to religious concerns, calming their passions,
guarding them against the strifes of the world, enjoining
the Scriptural principles of "obedience to magistrates,"
and a sober, temperate, peaceable, and benevolent conduct.  The direct effect of their exertions was great; and
it increased in energy and extent as the demoralizing
causes before mentioned acquired also greater activity;
and when their indirect influence began to appear more




376                 THE LTFE OF
fully in the National Chulrch, and in other religious bodies,
remedies more commensurate with the evils existing in the
country began to be applied. I shall not affect to say
what would have been the state of the Church of England
under the uncontrolled operation of all the causes of moral
deterioration, and civil strife, to which I have adverted;
or what hold that Church would have had upon the people
at this day, if the spirit of religion had not been revived in
the country, and if, when ancient prejudices were destroyed or weakened by the general spread of information
among men, no new bond between it and the nation at
large had been created. But if, as I am happy to believe,
the National Church has much more influence and much
more respect now than formerly, and if its influence and
the respect due to it are increasing with the increase of its
evangelical clergy, all this is owing to the existence of a
stronger spirit of piety; and in producing that, the first
great instruments were the men whose labors have been
mentioned in the preceding pages.  Not only has the
spirit which they excited improved the religious state of
the Church, but it has disposed the great body of religious
people, not of the Church, to admire and respect those
numerous members of the Establishment, both clergymen
and laics, whose eminent piety, talents, and usefulness,
have done more to abate the prejudices arising from different views of Church government, than a thousand
treatises could have effected, however eloquently written,
or ably argued.
It may also be asked, Who are the persons whom the
Methodists have alienated from the Church?  In this, too,
the Church writers have labored under great mistakes.
They have " alienated" those, for the most part, who never
were, in any substantial sense, and never would have been,
of the Church. Very few of her pious members have at
any time been separated from her communion by a con



REV. JOHN WESLEY.               377
neetion with us; and many who became serious through
the Methodist ministry, continued attendants on her services, and observers of her sacraments.  This was the case
during the life of Mr. Wesley, and in many instances is so
still; and when an actual separation of a few persons has
occurred, it has been much more than compensated by a
return of others from us to the Church, especially of opulent persons, or their children, in- consequence of that
superior influence which an established Church must
always exert upon people of that class. For the rest, they
have been brought chiefly from the ranks of the ignorant
and the careless; persons who had little knowledge, and
no experience of the power of religion; negligent of religious worship of every kind, and many of whom, but for
the agency of Methodism, would have swelled the ranks
of those who are equally disaffected to Church and state.
If such persons are not now Churchmen, they are influenced by no feelings hostile to the institutions of their
country.
Such considerations may tend to convey more sober
views on a subject often taken up in heat: that they will
quite disarm the feeling against which they are leveled is
more than can be hoped for, considering the effects of
party spirit, and the many forms of virtue which it simulates.  However, it is nothing new for the Methodists to
endure reproach, and to be subject to misrepresentations.
Perhaps something of an exclusive spirit may have grown
up among us in consequence; but, if so, it has this palliation, that we are quite as expansive as the circumstances
in which we have ever been placed could lead any reasonable man to anticipate. It might almost be said of us,
"Lo, the people shall dwell alone."  The high Churchman
has persecuted us because we are separatists; the high
Dissenter has often looked upon us with hostility, because
we would not see that an establishment necessarily, and
32




378                  THE LIFE OF
in se-in itself-involved a sin against the supremacy of
Christ; the rigid Calvinist has disliked us because we hold
the redemption of all men; the Pelagianized Arminian,
because we contend for salvation by grace; the Antinomian,
because we insist upon the perpetual obligation of the moral
law; the moralist, because we exalt faith; the disaffected,
because we hold that loyalty and religion are inseparable;
the political tory, because he can not think that separatists
from the Church can be loyal to the throne; the philosopher, because he deems us fanatics; while semi-infidel
liberals generally exclude us from all share in their liberality, except it be in their liberality of abuse. In the
mean time we have occasionally been favored with a smile,
though somewhat of a condescending one, from the lofty
Chur-chman; and often with a fraternal embrace from pious
and liberal Dissenters: and if we act upon the principles
left us by our great founder, we shall make a meek and
lowly temper an essential part of our religion; and, after
his example, move onward in the path of doing good,
through "honor and dishonor, through evil report and
good report," remembering that one fundamental principle
of Wesleyan Methodism is ANTI-SECTARIANISM AND A CATHOLIC SPIRIT.
To return, however, to Mr. Wesley: Among the censures which have been frequently directed against him,
are his alleged love of power, and his credulity. The first
is a vice; the second but a weakness; and they stand therefore upon different grounds.
As to the love of power, it may be granted that, like
many minds who seem born to direct, he desired to acquire
influence; and, when he attained it, he employed his one
talent so as to make it gain more talents. If he had loved
power for its own sake, or to minister to selfish purposes,
or to injure others, this would have been a great blemish;
but he sacrificed no principle of his own, and no interest




REV. JOHN WESLEY.              379
or right of others, for its gratification.  IHe gained power,
as all great and good men gain it, by the very greatness
and goodness with which they are endowed, and of which
others are always more sensible than themselves. It devolved upon him without any contrivance; and when he
knew he possessed it, no instance is on record of his having
abused it. This is surely virtue, not vice, and virtue of
the highest order. The only proof attempted to be given
that he loved power, is, that he never devolved his authority over the societies upon others; but this is capable
of an easy explanation.  He could not have shared his
power among many, without drawing up a formal constitution of Church government for his societies, which would
have amounted to a formal separation fiom the Church;
and it would have been an insane action had he devolved
it upon one, and placed himself, and the work he had
effected under the management of any individual to whom
his societies could not stand in the same filial relation as
to himself. He, however, exercised his influence by aid
of the counsel of others; and allowed the fiee discussion
of all prudential matters in -the conference. Had he been
armed with legal power to inflict pains and penalties, he
ought to have distrusted himself, as every wise and good
man would do, and to have voluntarily put himself beyond
the reach of temptation to abuse what mere man, without
check, can seldom use aright. This I grant; but the control to which he was subject was, that the union of his
societies with him was perfectly voluntary, so that over
them he could have no influence at all but what was
founded upon character, and public spirit, and fatherly
affection. The power which he exercised has descended
to the conference of preachers; and, as in his case, this
has been often very absurdly complained of, as though it
were parallel to the power of civil government, or to that
of an established Church, supported by statutes and the




380                    THE LIFE OF
civil arm. But this power, like his, is moral influence
only, founded upon the pastoral character, and can exist
only upon the basis of the confidence inspired by the fact
of its generally just and salutary exercise among a people
who neither are nor can be under any compulsion.'
On the charge of credulity, it may be observed, that
Mr. Wesley lived in an age in which he thought men in
danger of believing too little, rather than too much, and
his belief in apparitions is at least no proof of a credulousness peculiar to himself.  With respect to the "strange
accounts" which he inserted in his Magazine, and strange
indeed some of them were, it has been falsely assumed
that he himself believed them entirely. This is not true.
He frequently remarks, that he gives no opinion, or that
"he knows not what to make of the account," or that "he
leaves every one to form his own judgment concerning it."
He met with those relations in reading; or received them
from persons deemed by him credible, and he put them on
record as facts reported to have happened. Now, as to an
unbeliever, one sees not what sound objection he can make
to that being recorded which has commanded the faith of
others; for, as a part of the history of human opinions,
such accounts are curious, and have their use. It neither
followed, that the editor of the work believed every account, nor that his readers should consider it true because
it was printed.  It was for them to judge of the evidence
on which the relation stood.  Many of these accounts,
however, Mr. Wesley did credit, because he thought that
they stood on credible testimony; and he published them
[* This topic is one on which the calumniators of Methodism in America
also have often harped. The just and obvious view of it so forcibly exhibited above by Mr. Watson, has been repeatedly presented, too, in
answer to the croakers in this country. It is one which can neither be
misapprehended nor resisted, except by sheer ignorance, or by an invincible determination to persist in calumny for its own sake.-AEnICAmn
EDIT.]




REV. JOHN WESLEY.               38 I
for that very purpose, for which he believed they were permitted to occur-to confirm the faith of men in an invisible
state, and in the immortality of the soul. These were his
motives for inserting such articles in his Magazine; and to
the censure which has been passed upon him on this
account, may be opposed the words of the learned Dr.
Henry More, in his Letter to Glanville, the author of
"Sadducismus  Triumnphatus:"  [Sadducism  triumphed
over:] "Wherefore let the small philosophic Sir Toplings
of this present age deride as much as they will, those that
lay out their pains in committing to writing certain wellattested stories of apparitions, do real service to true
religion and sound philosophy; and they most effectually
contribute to the confounding of infidelity and Atheism,
even in the judgment of the 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 observed
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
Gentiles, and to remove in some measure these two great
impediments to the reception of the Gospel."  For moral
uses, supernatural visitations may have 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 with that faith. This task would, however, prove
somewhat difficult.
Mr. Wesley was a voluminous writer; and as he was one
of the great instruments in reviving the spirit of religion




382                      TrHE LIFE OF
in these lands, so he led the way in those praiseworthy
attempts which have been made to diffuse useful information of every kind, and to smooth the path of knowledge
to the middle and lower ranks of society. Beside books
on religious subjects, he published many small and cheap
treatises on various branches of science; plain and excellent grammars of the dead languages; expurgated editions
of the classic authors; histories, civil and ecclesiastical;
and numerous abridgments of important works.*
It is his especial praise, that he took an early part in
denouncing the iniquities of the African slave-trade, and
in arousing the conscience of the nation on the subject.
In  Bristol, at that time a dark den of slave-traders, he
courageously preached openly against it, defying the rage
of the slave merchants and the mob; and his spirited and
ably-reasoned tract on slavery continues to be admired
and quoted to the present time.  It may be added, that
one of the last letters he ever wrote was to Mr. Wilberforce, exhorting him to perseverance in a work, of which
he was one of the leading instruments-the effecting the
abolition of the traffic in the nerves and blood of man.
* Mr. Wesley's principal writings are, his Translation of the New
Testament, with Explanatory Notes, quarto; his Journals, 6 vols., duodecimno; his Sermons, 9 volumes, duodecimo; his Appeal to Men of
Reason and Religion; his defense of the Doctrine of Original Sin, in
Answer to Dr. Taylor; his answers to Mr. Church, and Bishops Lavington
and Warburton; and his Predestination Calmly Considered, beside many
smaller tracts on various important subjects. His works were published
by himself in thirty-two volumes, duodecimo, in the year 1771. An edition of them in fourteen large octavo volumes has just been completed;
with his work on the New Testament in two volumes of the same size.
In addition to his original compositions, Mr. Wesley published upward
of a hundred and twenty different works, mostly abridged fiom G.her
authors; among which are grammars in five different languages; the Ct rfistian Library, in fifty duodecirno volumnes; thirteen volumes of the kro
minian Magazine; a History of England, and a general Ecclesias'al
History, in four volumes each; a Compendium of Natural Philosophy in
five volumes; and an Expsition of the Old Testament, in three qu  q
volumes,




REV. JOHN WESLEY.              383
At the time of Mr. Wesley's death, the number of memOers in connection with him in Europe, America, and the
West India Islands, was 80,000. At the last conference,
1830, the numbers returned were, in Great Britain 249,278;
in Ireland 22,897; in the foreign missions 41,186; total
313,360, exclusive of near half a million of persons in the
societies in the states of America. As to the field of labor at home, the number of circuits in the United Kingdom was, at the time of his death, 115. At present they
are 399. The number of mission stations was 8 in the
West Indies, and 8 in British America: at present there
are 150. The number of preachers left by him was 312.
It is now 993, in the United Kingdom; and 193 in the
foreign missions. In the United States of America the
number of preachers is about 2,000.
Such have been the results of the labors of this great
and good man. Whether they are still to diffuse a hallowing influence through the country, and convey the
blessings of Christianity to heathen lands with the same
rapidity and with the same vigor, will, under the Divine
blessing, depend upon those who have received from him
the trust of a system of religious agency, to be employed
with the same singleness of heart, the same benevolent
zeal for the spiritual benefit of mankind, and the same
dependence upon the Holy Spirit. I know not that it bears
upon it any marks of decay, although it may require to be
accommodated, in a few particulars, to the new circumstances with which it is surrounded.  The doctrinal views
which Mr. Wesley held, were probably never better understood, or more accurately stated in the discourses of the
preachers; and the moral discipline of the body, in all its
essential parts, was never more cordially approved by the
people generally, or enforced with greater faithfulness by
their pastors. Very numerous are the converts who are
every year won from the world, brought under religious




384         TUE LIFE OF REV. JOHN WESLEY.
influence, and placed in the enjoyment of means and
ordinances favorable to their growth in religious knowledge
and holy habits; and many are constantly passing into
eternity, of whose "good hope through grace," the testimony is in the highest degree satisfactory. If Methodism
continue in vigor and purity to future ages, it will still be
associated with the name of its founder, and encircle his
memory with increasing luster; and if it should fall into
the formality and decays which have proved the lot of
many other religious bodies, he will not lose his reward.
Still a glorious harvest of saved souls is laid up in the
heavenly garner, which will be his "rejoicing in the day
of the Lord;" while the indirect influence of his labors
upon the other religious bodies and institutions of the
country will justly entitle him to be considered as one of
the most honored instruments of reviving and extending
the influence of religion that, since the time of the apostles,
have been raised up by the providence of God.
THE END.