Sacrament and Prayer
4. SACRAMENT AND PRAYER
Why did my dying Lord ordain This dear memorial of his love?
Might we not all by faith obtain, By faith the mountain sin remove, Enjoy the sense of sins forgiven, And holiness, the taste of heaven?
It seem'd to my Redeemer good That faith should here his coming wait, Should here receive immortal food, Grow up in him Divinely great, And, filled with holy violence, seize The glorious crown of righteousness.
Saviour, thou didst the mystery give, That I thy nature might partake; Thou bidd'st me outward signs receive, One with thyself my soul to make; My body, soul, and spirit to join Inseparably one with thine.
The prayer, the fast, the word conveys, When mix'd with faith, thy life to me; In all the channels of thy grace I still have fellowship with thee:
But chiefly here my soul is fed With fullness of immortal bread.
John and Charles Wesley, Hymns on the Lord's Supper, 54 With solemn faith we offer up And spread before thy glorious eyes, That only ground of all our hope, That precious, bleeding sacrifice, Which brings thy grace on sinners down, And perfects all our souls in one.
Ibid., 125 We need not now go up to heaven, To bring the long-sought Saviour down; Thou art to all already given, Thou dost even now thy banquet crown; To every faithful soul appear, And show thy real presence here!
Ibid., 116 All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to our diminishing from it by his own choice.
Prayer continues in the desire of the heart, though the understanding be employed on outward things.
In souls filled with love, the desire to please God is a continual prayer.
Works, Vol. XI, p. 435
Although all the graces of God depend on His mere bounty, yet is He pleased generally to attach them to the prayers, the instructions, and the holiness of those with whom we are. By strong though invisible attractions. He draws some souls through their intercourse with others.
Ibid., p. 435
The bottom of the soul may be in repose, even while we are in many outward troubles; just as the bottom of the sea is calm, while the surface is strongly agitated.
Ibid., p. 435
In the greatest temptations, a single look to Christ, and the barely pronouncing His name, suffices to overcome the wicked one, so it be done with confidence and calmness of spirit.
Ibid., p. 436
It is scarce conceivable how strait the way is wherein God leads them that follow Him; and how dependent on Him we must be, unless we are wanting in our faithfulness to Him.
As a very little dust will disorder a clock, and the least sand will obscure our sight, so the least grain of sin which is upon the heart will hinder its right motion towards God.
Ibid., p. 435
At many times our advances in the race that is set before us are clear and perceptible; at other times they are no more perceptible (at least to ourselves) than the growth of a tree.
At any time you may pray -
t Strength and comfort from thy word, Imperceptibly supply.
And when you perceive nothing, it does not follow that the work of God stands still in your soul; especially while your desire is unto him, and while you choose him for your portion. He does not leave you to yourself, though it may seem so to your apprehension. The difference between temptation and sin is generally plain enough to all that are simple of heart; but in some exempt cases it is not plain. There we want the unction of the Holy One. Voluntary humility, calling every defect a sin, is not well pleasing to God. Sin, properly speaking, is neither more nor less than "a voluntary transgression of a known law of God".
Works, Vol. XII, 432 It is a blessing indeed when God uncovers our hearts and clearly shows us what spirit we are of. But there is no manner of necessity that this self-knowledge should make us miserable. Certainly the highest degree of it is well consistent both with peace and joy in the Holy Ghost. Therefore how deeply soever you may be convinced of pride, self-will, peevishness, or any other inbred sin, see that you do not let go that confidence whereby you may still rejoice in God your Saviour. Some indeed, have been quite unhappy, though they retained their faith, through desire on the one hand and conviction on the other. But that is nothing to you; you need never give up anything which you have already received.
It is a great thing to spend all our time to the glory of God. But you need not be scrupulous as to the precise time of reading and praying; I mean as to the dividing it between
one and the other. A few minutes one way or the other are of no great importance.
May He who loves you fill you with his pure love!
Letters, IV, 85 Whither, O my God, should we wander, if left to ourselves? Whither should we fix our hearts if not directed by Thee?
Thou didst send forth Thy Holy Spirit to guide and comfort us; and give Thyself in the Holy Eucharist to feed and nourish our hungry souls with that sacramental food.
Still Thou art really present to us in that holy mystery of love; hence we offer up our devotions in it with our utmost reverence wonder and love.
These saving mysteries keep alive our dear Redeemer's death and apply to our souls all the merits of His passion.
Blessed are the eyes, O Jesu, that see Thee in these holy signs; and blessed is the mouth that reverently receives
Thee.
Blessed yet more is the heart that desires Thy coming.
Devotions for Every Day in the Week (Thursday), based on the Roman Catholic, John Austin, (Christian Library, Vol. XIII, 1755)
5. JOURNEY AND PERILS
Nearly thirty years ago, I was thinking, 'How is it that no horse ever stumbles while I am reading?' (history, poetry and philosophy I commonly read on horseback, having other employment at other times.) No account can possibly be given but this: because then I throw the reins on his neck. I then set myself to observe; and I aver, that in riding above an hundred thousand miles, I scarce ever remember any horse (except two that would fall head over heels any way) to fall, or make a considerable stumble while I rode with a slack rein. To fancy, therefore that a tight rein prevents stumbling is a capital blunder. I have repeated the trial more frequently than most men in the kingdom can do.
A slack rein will prevent stumbling if anything will. But in some horses nothing can.
Journal, Wednesday March 21st, 1770 Field Preaching In the evening I reached Bristol, and met Mr Whitefield there. I could scarce reconcile myself at first to this strange way of preaching in the fields, of which he set me an example on Sunday; having been all my life (till very lately) so tenacious of every point relating to decency and order, that
I should have thought the saving of souls almost a sin, if it had not been done in church.
Journal, Sat. March 31st 1739 In the evening (Mr Whitefield being gone) I began expounding our Lord's Sermon on the Mount (one pretty remarkable precedent of field-preaching, though I suppose there were churches at that time also), to a little society which was accustomed to meet once or twice a week in Nicholas Street.
Journal, Sun. April 1st 1739 At four in the afternoon, I submitted to be more vile, and proclaimed in the highways the glad tidings of salvation, speaking from a little eminence in a ground adjoining to the city, to about three thousand people.
Journal, Mon. April 2nd 1739 On Monday and Tuesday evening I preached abroad, near the Keelmen's Hospital, to twice the people we should have had at the house. What marvel the devil does not love field-preaching? Neither do I: I love a commodious room, a soft cushion, an handsome pulpit. But where is my zeal, if I do not trample all these under foot, in order to save one more soul?
Journal, Sat. June 9th 1759 Can you sustain them if you would? Can you bear the summer rain to beat upon your naked head? Can you suffer the wintry rain or wind, from whatever quarter it blows?
Are you able to stand in the open air without any covering or defence when God casteth abroad his snow like wool, or scattereth his hoar frost like ashes? And yet these are some of the smallest inconveniences which accompany fieldpreaching. For beyond all these are the contradiction of sinners, the scoffs both of the great, vulgar small; contempt and reproach of every kind; often more than verbal affronts, stupid, brutal violence, sometimes to the hazard of health, or limbs, or life, Brethren do you envy us this honour?
What, I pray, would buy you to be a field preacher? Or what, think you, could induce any man of common sense to continue therein one year, unless he had a full conviction in himself that it was the will of God concerning him?
Works, Volume VIII, p. 231
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 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 not 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 not enough to judge by." Here he paused awhile, and, having recovered himself, said, "I desire to knpw what this people comes 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 souls; and for the food of our souls we come here." He replied not a word, but walked away.
Journal, June 5th, 1739 I rode to Wednesbury . . . Before five the mob surrounded the house again in greater numbers than ever. The cry of one and all was, "Bring out the minister; we will have the minister". I desired one to take their captain by the hand, and bring him into the house. After a few sentences interchanged between us, the lion was become a lamb. I desired him to go and bring one or two more 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, standing up, 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".
(The justices both at Wednesbury and Walsal were, however, in bed, so fifty of the mob decided to take Mr
Wesley back to his lodging).
. . . But we had not gone a hundred yards when the mob of Walsal came, pouring like a flood, and bore down all before them. The Darlaston mob made what defence they could; but they were weary as well as outnumbered: so that in a short time, many being knocked down, the rest ran away and left me in their hands.
To attempt speaking was vain; for the noise on every side was like the roaring of the sea. So they dragged me along till we came to the town; where, seeing the door of a large house open, I attempted to go in; but a man catching me by the hair, pulled me back into the middle of the mob. They made no more stop till they 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 down 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 meantime my strength and my voice returned, and I broke out loud into prayer. And now the man who just before headed the mob, turned and said, "Sir, I will spend my life for you: follow me and not one soul here shall touch a hair of your head". Two or three of his fellows confirmed his words and got close to me immediately. At the same time, the gentleman in the shop cried out, "For shame, for
shame! Let him go". An honest butcher who was a little farther off said it was a shame they should do thus; and pulled back four or five, one after another, who were running on the most fiercely. The people then, as 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 skin from one of my hands.
Journal, October 20th, 1743 By what gentle degree does God prepare us for his will!
Two years ago a piece of brick grazed my shoulders. It was a year after that the stone struck me between the eyes. Last month I received one blow, and this evening two; one before we came into the town, and one after we were gone out; but both were as nothing; for though one man struck me on the breast with all his might, and the other on the mouth with such force that the blood gushed out immediately, I felt no more pain from either of the blows, than if they had touched me with a straw.
Ibid.
Leisure and I have taken leave of one another. I propose to be busy as long as I live, if my health is so long indulged to \ me.
Letters Vol. I 34, to his brother Samuel, 5 December 1726
You do not at all understand my manner of life. Though I am always in haste. I am never in a hurry; because I never undertake any more work than I can go through with perfect calmness of spirit. It is true I travel four or five thousand miles in a year. But I generally travel alone in my carriage, and consequently am as retired ten hours a day as if I was in a wilderness. On other days I never spend less than three hours (frequently ten or twelve) in the day alone.
Yet I find time to visit the sick and the poor; and I must do it if I believe the Bible, if I believe that these are the marks whereby the Shepherd of Israel will know and judge his sheep at the great day; therefore when there is time and opportunity for it, who can doubt that it is a matter of absolute duty? When I was at Oxford, and lived almost like a hermit,
I saw not how any busy man could be saved. I scarce thought it possible for a man to retain the Christian spirit amidst the noise and bustle of the world. God taught me better by my own experience'. I had ten times more business in America (that is, at intervals) than ever I had in my life.
But it was no hindrance to silence of spirit.
Letters, Vol. VI 292, to Miss March 10 December 1777 In riding to Newcastle, I finished the tenth Iliad of Homer. What an amazing genius had this man! To write with such strength of thought and beauty of expression, when he had none to go before him! And what a vein of piety runs through his whole work, in spite of his pagan prejudices! Yet one cannot but observe such improprieties intermixed, as are shocking to the last degree.
What excuse can any man of common sense make for "His scolding heroes and his wounded gods"? Nay, does he not introduce even his "father of gods and men," one while shaking heaven with his nod, and soon after using his sister
and wife, the empress of heaven, with such language as a carman might be ashamed of? And what can be said for a king, full of days and wisdom, telling Achilles how often he had given him wine, when he was a child and sat in his lap, till he had vomited it up on his clothes? Are these some of those "divine boldnesses which naturally provoke shortsightedness and ignorance to show themselves"?
Journal, Fri. 12th Aug., 1748
6. SOCIETY
Christianity is essentially a social religion, and to turn it into a solitary religion is indeed to destroy it. (By this) I mean not only that (Christianity) cannot subsist so well, but that it cannot subsist at all without society - without living and conversing with other men. But if this be shown, then doubtless, to turn this religion into a solitary one is to destroy it.
Not that we can in anywise condemn the intermixing solitude or retirement with society. This is not only allowable, but expedient; nay, it is necessary, as daily experience shows, for every one that already is, or desires to be, a real Christian. It can hardly be that we should spend one entire day in a continued intercourse with men, without suffering loss in our soul, and in some measure grieving the Holy Spirit of God. We have daily need to retire from the world, at least morning and evening, to converse with God, to commune more freely with our Father which is in secret.
Nor indeed can a man of experience condemn even longer seasons of religious retirement, so they do not imply any neglect of the worldly employ wherein the providence of God has placed us.
Works, Vol. V., 296
You seem to apprehend that I believe religion to be inconsistent with cheerfulness and with a sociable, friendly temper. So far from it, that I am convinced, as true religion or holiness cannot be without cheerfulness, so steady cheerfulness, on the other hand, cannot be without holiness or true religion. And I am equally convinced that true religion has nothing sour, austere, unsociable, unfriendly in it; but on the contrary, implies the most winning sweetness, the most amiable softness and gentleness. Are you for having as much cheerfulness as you can? So am I. Do you endeavour to keep alive your taste for all the truly innocent pleasures of life? So do I likewise. Do you refuse no pleasure but what is a hindrance to some greater good or has a tendency to some evil? It is my very rule; and I know no other by which a sincere, reasonable Christian can be guided. In particular, I pursue this rule in eating, which I seldom do without much pleasure. And this I know is the will of God concerning me: that I should enjoy every pleasure that leads to my taking pleasure in him, and in such measure as most leads to it. I know that, as to every action which is naturally pleasing, it is his will that it should be so; therefore, in taking that pleasure so far as it tends to this end (of taking pleasure in God), I do his will. Though, therefore, that pleasure be in some sense distinct from the love of God, yet is the taking of it by no means distinct from his will.
Letters, Vol. I, p. 218
I spent an hour agreeably and profitably with Lady G-H-, and Sir C-H-. It is well a few of the rich and noble are called. Oh that God would increase their number! But I should rejoice (were it the will of God) if it were done by the ministry of others. If I might choose, I should still (as I have done hitherto) preach the gospel to the poor.
Journal, Sat. Nov. 17th 1759
I dined at Lady —. We need great grace to converse with great people! From which therefore, (unless in some rare instance) I am glad to be excused. 'The hours flee away and are put down to our account'. Of these two hours I can give no good account.
Journal, Friday, April 21st, 1758 I left no money to anyone in my will, because I had none.
But now considering, that, whenever I am removed, money will soon arise by the sale of books, I added a few legacies by a codicil, to be paid as soon as may be. But I would fain do a little good while I live; for who can tell what will come after him?
Journal, Friday 9th January, 1789 I will not now shock the easiness of your temper by talking about a future state. But suffer me to ask you a question about present things: are you now happy?
I have seen a large company of 'reasonable creatures' called Indians sitting in a row on the side of a river, looking sometimes at one another, sometimes at the sky, and sometimes at the bubbles on the water. And so they sat
(unless in the time of war) for a great part of the year, from morning to night.
They were doubtless much at ease, but can you think they were happy? And how little happier are you than they?
You eat, and drink, and sleep, and dress, and dance, and sit down to play. You are carried abroad. You are at the masquerade, the theatre, the opera-house, the park, the levee, the drawing-room. What do you do there? Why, sometimes you talk, sometimes you look at one another.
And what are you to do tomorrow? The next day? The next
week? The next year? You are to eat, and drink, and sleep, and dance, and dress, and play again. And you are to be carried abroad again, that you may again look at one another! And is this all? Alas, how little more happiness have you in this, than the Indians in looking at the sky or water!
Ah poor, dull round! I do not wonder that Col. M— (or any man of reflection) should prefer death itself, even in the midst of his years, to such a life as this, and should frankly declare that he chose to go out of the world because he found nothing in it worth living for.
An Earnest Appeal to Men of Reason and Religion (1743), 42, 43 Good sort of men do not usually eat to excess; at least, not so far as to make themselves sick with meat, or to intoxicate themselves with drink. And as to the manner of taking it, it is usually innocent, mixed with a little mirth, which is said to help digestion. So far, so good. And provided they take only that measure of plain, cheap, wholesome food, which most promotes health of body and mind, there will be no cause of blame. Neither can I require you to take that advice of Mr. Herbert, though he was a good man:
"Take thy meat; think it dust. Then eat a bit, And say with all, Earth, to earth I commit."
This is indeed too melancholy; it does not suit with that cheerfulness which is highly proper at a Christian meal.
Permit me to illustrate this subject with a little story. The King of France, one day pursuing the chase, outrode all his company, who after seeking him some time, found him sitting in a cottage eating bread and cheeses. Seeing them, he
cried out, "Where have I lived all my time? I never before tasted so good food in my life!" "Sire," said one of them,
"you never had so good sauce before; for you were never hungry". Now it is true, hunger is a good sauce, but there is one that is better still: that is, thankfulness. Sure, that is the most agreeable food which is seasoned with this. And why not yours at every meal? You need not then fix your eye on death; but receive every morsel as a pledge of eternal life.
The Author of your being gives you, in this food, not only a reprieve from death, but an earnest belief that in a little time," death shall be swallowed up in victory."
Works, Vol. VII, 32 I cannot subscribe to (Dr. Cadogan's) condemning of wine in general, several sorts of which, as Dr. Hoffman shows at large, are so far from being unwholesome, that they are some of the most powerful medicines yet known, in some very dangerous diseases. I myself was ordered by Dr.
Cheyne (not the warmest advocate for liquors), after drinking only water for some years, to take a small quantity of wine every day. And I am persuaded, far from doing me any hurt, it contributed much to the recovery of my strength.
But it seems we are to make a pretty large allowance for what the Doctor says on this head; seeing he grants it will do you little or no harm to take "a plentiful cup now and then". Enough, enough! Then it will certainly do you no harm if, instead of drinking that cup in one day (suppose once a week), you divide it into seven and drink one of them every day.
I cannot but think, if your wine is good in kind, suited to your constitution, and taken in small quantities, it is full as wholesome as any liquor in the world, except water. Yet the grievous abuse of it which almost universally prevails might
easily prejudice a benevolent man against it, and make him endeavour to prevent abuse by forbidding the use of it.
Works, Vol. XIV, 280 Our preachers have as great need of temperance in preaching as in eating or drinking; otherwise our grand enemy will carry his point, and soon disable us from preaching at all.
Letters, Vol, VII, 351 We cannot be always intent upon business. Both our bodies and minds require some relaxation. We need intervals of diversion from business. It will be necessary to be very explicit upon this head, as it is a point which has been much misunderstood . . . But I am not obliged to pass any sentence on those that are otherwise minded. I leave them to their own Master. To him let them stand or fall.
Works, Vol. VII, 33 I never myself bought a lottery ticket; but I blame not those that do.
Letters, Vol. VII, 20 That bill was for the share of a lottery ticket. The remaining money you may pay to George Whitefield.
Letters, Vol. VII, 219 I went with two or three friends, to see what are called the electrical experiments. How must these also confound those
poor half-thinkers, who will believe nothing but what they can comprehend! Who can comprehend, how fire lives in water, and passes through it more freely than through air?
How flame issues out of my finger, real flame, such as sets fire to spirits of wine? How these, and many more as strange phenomena, arise from the turning round a glass globe? It is all mystery: if happily by any means God may hide pride from man!
Journal, Friday, 16th. Oct. 1747
Having procured an apparatus on purpose, I ordered several persons to be electrified, who were ill of various disorders, some of whom found an immediate, some a gradual cure. From this time I appointed, first some hours in every week, and afterwards an hour in every day, wherein any that desired it, might try the virtue of this surprising medicine. Two or three years after, our patients were so numerous that we were obliged to divide them: so part were electrified in Southwark, part at the Foundery, others near
St. Paul's, and the rest near the Seven Dials: the same method we have taken ever since; and to this day, while hundreds, perhaps thousands, have received unspeakable good, I have not known one man, woman or child, who has received any hurt thereby: so that when I hear any talk of the danger of being electrified (especially if they are medical men who talk so), I cannot but impute it to great want either of sense or honesty.
Journal, Tuesday, 9th Nov. 1756
To a Soldier For have soldiers nothing to do with hell? Why, then, is it
so often in thy mouth? Dost thou think God does not hear the prayer? And how often hast thou prayed to him to damn thy soul? Is his ear waxed heavy that it cannot hear? I fear thou wilt find it otherwise. For sin is the high road to hell.
And have soldiers nothing to do with sin? . . .
But if there were no other hell, thou hast hell enough within thee. An awakened conscience is hell. Pride, envy, wrath, hatred, malice, revenge - what are these but hell upon earth? And how often hast thou tormented in these flames - flames of lust, envy, or proud wrath! Are not these to thy soul, when blown up to the height, as it were a lake of fire, burning with brimstone? Flee away, before the great gulf is fixed; escape, escape for thy life! If thou hast not strength, cry to God, and thou shalt receive power from on high; and he whose name is rightly called Jesus, shall save thee from thy sins.
And why should he not? Has a soldier nothing to do with heaven? God forbid that you should think so! Heaven was designed for you also. God so loved your soul, that he gave his only-begotten Son, that you believing in him might not perish, but have everlasting life. Receive then, the kingdom prepared for you from the foundation of the world! This, this is the time to make it sure; this short uncertain day of life. Arise, and call upon thy God. Call upon the Lamb, who taketh away the sin of the world, to take away thy sins.
Believe in him and thou shalt be saved.
Works, Vol. XI, 199f.
I think it was about this time that the soldier was executed. For some time I had visited him every day. But when the love of God was shed abroad in his heart, I told him, "Do not expect to see me any more. He who has now begun a good work in your soul will, I doubt not, preserve
you to the end. But I believe Satan will separate us for a season". Accordingly, the next day, I was informed that the commanding officer had given strict orders, neither Mr
Wesley, nor any of his people should be admitted; for they were all atheists. But did that man die like an atheist? Let my last end be like his!
Journal, March 29th, 1740 Conversation with an attempted suicide " . . . But, I hear," added he, "you preach to a great number of people every night and morning. Pray, what would you do with them? Whither would you lead them?
What religion do you preach? What is it good for?" I replied, I do preach to as many as desire to hear, every night and morning. You ask what I would do with them. I would make them virtuous and happy, easy in themselves, and useful to others. Whither would I lead them? To heaven: to God the Judge, the lover of all, and to Jesus the Mediator of the new covenant. What religion do I preach? The religion of love: the law of kindness brought to light by the gospel.
What is this good for? To make all who receive it enjoy God and themselves: to make them like God, lovers of all, contented in their lives, and crying out at their death, in calm assurance, "O grave, where is thy victory? . . . Thanks be unto God, who giveth me the victory, through my Lord
Jesus Christ".
An Earnest Appeal to Men of Reason and Religion, para. 19