To James Hervey
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SELF-IMAGES IN THE LETTERS
Editor's introduction. The Telford edition of the Letters runs to eight volumes and contains 2,670 letters from Wesley to all sorts and conditions of men—and women. But even this collection was incomplete; materials are now in hand for a ninth volume, which is now being edited by Professor Frank Baker. The single subject of the vast majority of this immense correspondence is the business of the Revival, as this is focused in administrative or pastoral problems, in theological controversy or instruction for his societies and their members. The following samples from so large a collection were selected to illustrate the way in which Wesley regarded himself in his role as leader of the Methodists. Each contains a partial self-portrait, drawn against the background of a specific circumstance or Crisis. te ep To James Hervey * London, March 20, 1739 Dear Sir:
The best return I can make for the kind freedom you use is to use the same to you. O may the God whom we serve sanctify it to us both and teach us the whole truth as it is in Jesus!
1. Journal, Il, 216-18; Letters, 1, 284-87. James Hervey had been a pupil of Wesley's and one of the original Oxford Methodists. He was later to move over to the Calvinist wing of the Revival and to become one of Wesley's theological critics.
At the time of this letter, however, he had recently settled into his first parish
— as curate at Weston Favel—and had evidently become alarmed about Wesley's "unusual manner of ... ministering" and the inevitable tensions this was already beginning to generate. Here, then, was an early foreboding that Wesley was capable
SELF-IMAGES IN THE LETTERS
You say you cannot reconcile some parts of my behaviour with the character I have long supported. No, nor ever will. Therefore I have disclaimed that character on every possible occasion. I told all in our ship, all at Savannah, all at Frederica, and that over and over in express terms:
"I am not a Christian; I only follow after if haply I may attain it." When they urged my works and self-denial, I answered short, "Though I give all my goods to feed the poor, and my body to be burned, I am nothing: for I have not charity; I do not love God with all my heart." If they added, "Nay, but you could not preach as you do, if you was not a Christian," I again confronted them with St. Paul, "Though I speak with the tongue of men and angels, and have no charity, I am nothing" [cf. 1 Cor.
13:1-3].
Most earnestly, therefore, both in public and private, did I inculcate this: "Be not ye shaken, however I may fall; for the foundation standeth sure )[cf.2) Tim.zz19)If you ask on what principle, then, I acted, it was this: a desire to be a Christian; and a conviction that whatever I judge conducive thereto, that I am bound to do; wherever I judge I can best answer this end, thither it is my duty to go. On this principle, I set out for America; on this I visited the Moravian Church; and on the same am I ready now (God being my helper) to go to Abyssinia or China, or whithersoever it shall please God by this conviction to call me.
As to your advice that I should settle in [Lincoln] college, I have no business there, having now no office and no pupils. And whether the other branch of your proposal be expedient for me (viz. "to accept of a cure of souls"), it will be time enough to consider when one is offered to me.
But in the meantime you think I ought to "sit still" because otherwise I should invade another's office if I interfered with other people's business and intermeddled with souls that did not belong to me. You accordingly ask, "How is it that I assemble Christians who are none of my charge, to of leading a group of his disciples into dissent. In reply, and before the actual launching of his career as successful evangelist at Bristol, Wesley develops his concept of a unique calling as minister extraordinarius, affirms his freedom to preach wherever he found a responsive hearing and justifies his view of "the world" as his "parish." (See above, pp. 19-21.) Considering its date and its total context, this is one of the most vivid apertures on Wesley's self-understanding that we have. For Wesley's part in a subsequent chapter of their relationship
(in connection with Hervey's Theron and Aspasio [1755] and the ensuing controversy), see Works, Xx,
298-306, 317-57:
THE THEOLOGIAN SELF-INTERPRETED
sing psalms and pray and hear the Scriptures expounded?" and think it hard to justify doing this in other men's parishes upon "catholic principles."
Permit me to speak plainly. If by "catholic principles" you mean any other than scriptural, they weigh nothing with me. I allow no other rule, whether of faith or practice, than the Holy Scriptures. But on scriptural principles I do not think it hard to justify what I do. God in Scripture commands me, according to my power, to instruct the ignorant, reform the wicked, confirm the virtuous. Man forbids me to do this in another's parish; that is, in effect, [forbids me] to do it at all, seeing I have now no parish of my own, nor probably ever shall. Whom, then, shall I hear,
God or man? "If it be just to obey man rather than God, judge you. A dispensation of the gospel is committed to me; and woe is me if I preach not the gospel" [cf. Acts 4:19; 1 Cor. 9:16-17]. But where shall I preach it, upon the principles you mention? Why, not in Europe, Asia, Africa, or America; not in any of the Christian parts, at least, of the habitable earth; for all of these are, after a sort, divided into parishes. If it be said, "Go back, then, to the heathens from whence you came," nay, but neither could I now (on your principles) preach to them, for all the heathens in Georgia belong to the parish either of Savannah or Frederica.
Suffer me now to tell you my principles in this matter. I look upon all the world as my parish ® — thus far | mean, that in whatever part of it I am, I judge it meet, right and my bounden duty ® to declare unto all that are willing to hear me the glad tidings of salvation. This is the work which I know God has called me to, and sure I am that his blessing attends it.
Great encouragement have I, therefore, to be faithful in fulfilling the work he hath given me to do. His servant I am; and, as such, am employed (glory be to him) day and night in his service! I am employed according to the plain direction of his word
— "as I have opportunity, doing good unto all men" [cf. Gal. 6:10]. And his providence clearly concurs with his word, which has disengaged me from all things else, that I might singly attend on this very thing "and go about doing good"
[cf. Acts 10:38].
2. See above, p. 21. Cf. his discussion of the jurisdiction of his orders with Bishop
Potter, who had ordained him (Letters, I, 182; IV, 149); see also Whitehead's report of Wesley's exchange with Bishop Butler in Life, II, 118-20); cf. Works, VIII, 117-19;
XII, 235-38.
3. Cf. the prayer following the Surswm Corda in the Order of Holy Communion (B.CP.).