is LIFE OF JOHN WESLEY BY THE REV. B. W. BOND, Of the Baltimore Conference.
With an Introduction by Bishop A. W. Wilson, D.D "Methodism is Christianity in Earnest."
Publishing House of the M. E. Church, South.
Barbee & Smith, Agents.
Entered, according to Act of Congress, in the year 1883, By B. W. bond, in the Office of the Librarian of Congress, at Washington.
/3X EDITOR'S NOTE. c« fc tn The author has so grouiied the leading events in the life >- of Mr. Wesley as to present in a s. iall compass a fair and «C distinct likeness of the great Founder of Methodism. It is aa a miniature representation, but large and distinct enough
to give our young people a correct idea of the man and his work. We think the book opporti;ae, and trust it will do ^ much good. Our children should be 'aught to know and venin erate the character of the man who has done so much for > the world, and to whom we as a Church are indebted for z our existence. It is a fault of the present generation ol
Methodists that they know so little about him. We place this memoir in our catalogue with the hope that it will soon O find its way into every Sunday-school library in the land, that it may stimulate thousands to a better life.^ and O W. G. E. CUNNYNGHAM, fi Suaday-school Editor.
'" Nashville, Tenn., Feb., 1885.
:s. ^ 447333 F REFACE.
The older biographies of Mr. Wesley are deficient in many details which have since been published, and which are necessary to a complete and distinct understanding of the man and his work. On the other hand, Tyerman's
"Life and Times of John Wesley," while it will probably always remain the standard classic history of the illustrious Founder of Methodism, is too voluminous to obtain a general reading in this busy age. Hence the present attempt to give a brief and popular but still a correct and adequate resume of all the more characteristic incidents of Mr. Wesley's life, such as might help to excite or deepen, particularly among the young, an interest in "those doctrines and usages of early Methodism that have contributed under God to its spiritual power." The facts narrated,
Avhich for the most part are the common heritage of Methodism, have been largely taken from Tyerman, and sometimes verbatim. " Wesley's Journal," the " Memorials of the Wesley Family," and other authorities, have contributed in the same way. A very large part of the book consists in quo tations from Wesley himself, in which he is left to tell his own story. The selection and grouping of the incidents, however, are the author's own work. In hope that it may be found successful in accomplishing the object proposed, he offers it to the favorable consideration of the reader.
Cis rf:ODUCTiON (by Bishop Wilson) 9-11 CHAPTER I.
Ej)wortli—The Wesley Family—The Rev. Samuel Wesley —Mrs. Susanna Wesley—Fire—Wesley's Childhood— The Charterhouse — Epworth Noises — Oxford — Unsaved 13-31 CHAPTER II.
The College Porter—" Works of the Law"—The Ministry —Fellow of Lincoln—Fruitless Preaching—Charles Wesley—George Whitefield—The Oxford Club—Death of Mr. Wesley—Georgia— The Moravians— High-churchisra—Conversion 32-58
CHAPTER IIL A Dark Hour—The Methodist Revival—Outdoor Preaching— Beau Nash— Persecution — The Foundry— The United Societies—Lay Preachers—Strange Scenes—Calvinism — Class-meetings— The Itinerancy— Preaching from his Father's Tombstone—Death of Mrs. Wesley
Mobs—Happy Deaths—Learning 59-100 CHAPTER IV.
First Conferences— Ireland—Arrested— John Nelson — Helping the Poor— Education—Personal Appearance Sanctification—Apostolical Succession—" Harmless Diversions"—Happy Experiences—Methodist Soldiers
Converted Children 101-121 CHAPTER V.
Toils and Dangers— Grimshaw— Charles Wesley's Marriage—True Religion—Grace Murray—The Earthquake —Taming the Shrews—Preachers 122-132 (7) A 8 Contents.
Controversies—Wesley's Marriage—"Sifting" the ers— Calvinism— Scotland — Very 111— An Invalid'sI'reacliRest 133-140 Separation—Sanctified Fanaticism—The Poor Actor—Tlie Use of Money— Berridge— Shirley—"Softness"— Personal Appearance 141-153
Chapel Debts—Finances—Rules of Discipline—Profitable Conversation—Rules for a Revival—First College Appointments—Whitefield's Death—Happy Experiences
AVesley Sick—Tlie Work of a Methodist Preacher— 154-173 None-such—The Sin of Screaming CHAPTER IX.
Discipline—Works of Charity—Sunday-schools—Labors HolLate Sleeping—Asbury—Silas Told—Fletcher—in land—A Novel 174-18P CHAPTER X. in Amer-Deed of Declaration—Organization of the Church of ica—Ordination—Virtual Separation—Consecration and Novel-reading Coke—Ceaseless Labors—Dancing
Proper Style of Preaching—Beautiful Old Age.. 186-198 CHAPTER XI.
The Better Land in View—Fletcher's Death—Charles and Wesley's Death—Beginning of the End—Dangers Duty of the Rich—Wesley's Example—Last Sermons —Last Illness—"The Clouds Drop Fatness"—Wesley
Rests from his Labors 199-216 INTRODUCTION.
BY BISHOP A. \V. WILSON, D.D.
This is not an attempt to furnish a new life of Mr. Wesley. Very little can now be added to the materials that have accumulated in the last century, and it would be difficult to find a new point of view from which to contemplate the character and work of the Founder of Methodism. The aim of the writer of tlie following pages has been simply to bring the history of the man and his labors within the compass of a volume that may not seem ponderous for the average reader, especially among the young. If he shall succeed in attracting the attention of the young, and inducing them to acquaint themselves with the principles and processes of the great Methodist movement as they are illustrated in the life of Jolin Wesley, he will have done a good work for the Church of the next generation.
In the enlightenment of the world and the training of the Church, it is to men we must look. Events have their significance and influence only as they express character and tell of vital energies producing them. Every great advance in the history of our race is signalized by the appearance of a man fitted for leadership. The Church of the Covenant begins its course with the call of Abraham, the father of all them that believe. The Church under the law takes its rise from the choice of Moses the lawgiver.
Prophecy is incarnated in Samuel and Elijah. The Son of man is the final expression of the truth and power of all that had gone before him ; while from him, as God mani
(9) 10 Iidrodactlon. fest in tlie flesh, proceeded tlie whole energy that was to renovate the nations and save the world.
The fulfillment of the purpose of God in Christ Jesus was committed to human ministry. Peter, John, Paul, and their fellow-laborers and sufierers, were, in their proper persons, the exponents of the mind of their Lord, and by the intenseness of their human sensibilities and energies gave new and higher demonstration of the truth that to do his will in the world God worketh in men, and hath committed tlie ministry of reconciliation to men.
It is as it always has been : when God has a work to do, he prepares a man to do it. The men whom he has called are the focal-points of human history. The light has converged upon them and radiated from them. Wycliffe and PIuss, Luther and Calvin, and Knox and Wesley—how would the history have been changed had these not appeared! Another civilization and another Church would have been about us had they not lived ; and we need not hesitate to say a darker civilization and a feebler Church; nay, would there have been a Church ? The forms of sujjerstition and priestcraft would have been perpetuated undoubtedly as the most effective agencies for the subjugation of mind and the inthrallm'ent of will that the mind has ever known. But the Church, as Christ gave it—luminous, radiant, dispelling darkness, ennobling men, lifting them to the consciousness of manhood in Christ, enfranchising them, offering them the liberty of the sons of God, the freedom of the kingdom of heaven—would surely have had no place among men to-day had these first-born of God not come.
Happy the generation, the Church, that takes note of Buch men, and follows them as -they followed Christ 1 We do no wi'ong to the Master in honoring them. We but glorify God in them. The error and fault of the present
Iiitroduchon. 11 generation of Methodists are tliat they know too little of John Wesley and the men who wrought with him in his great struggle for human souls—for all human souls. They know nothing of the intense convictions whicli impelled him to the achievement of his broad pui-pose, the spiritual wisdom which guided him along providential ways to the settlement of the wonderful economy—one and many—in England and America which has conserved the fruits of his labors, and the preternatural experience, evincing the high possibilities of our humanity, which attested the genuineness of his convictions and gave the key-note to the testimony of the Church for the ages to come. For our young people this knowledge is indispensable. No man can know
Methodism who does not know John Wesley.
Our prayer is that this endeavor to bring the man and his work within reach of all our people may be successful in the largest measure, and that thousands may here find impulse and inducement to such large study of Wesley and Methodism as may yield the best fruits in experience, life, and labor.
SON, Alphens Waters, M. E. bishop, b more, Md., in 1834. His father, Rev. NorIson. was a well - known minister of the 1st Episcopal church in Marylaadjiiid VirThe son was educated in Baltiiiiorelind gton, and pursued the studv of medicine, it for the ministry. When he was about 1 years old he united with the Baltimore ice of the Methodist Episcopal church, and 'idly, taking some of the best appointments he attended-, -, as a delegaii „more and other parts of the conference ion. In 1881 reatling)rs having impaired his health, he pursued ical conference m London, dy of law. but as soon as his physical le "Influence of Methodism on otb in u published'n was improved which ons," resumed the ministrv. "Dur- ^gie gave and conference, civil the 3 war the of Baltimore conference of Mi on work a written alsohodist . has Episcopal church, south, He oro-anwas elect, was he 1882 In 1882).d he identified shville, it, himself with and has baiu hrst tlie on chosen•cted four being times its to ^^pacy, general conference, e ana, preacher, remarkablehe is became a secretary Ison of the of misBoard r suspend to sickness bynd a great compelled change took place his under e^e in successful and attentive been nu. labors, out set he 1888 In care. his to committed work
WOrUl. ovr,nnrl the LIFE OF JOHN WESLEY, I. CHAPTER Epworth—The Wesley Family—The Rev. Samuel Wesley — Airs. Susanna Wesley—Fire—Wesley's Childhood The Charterhouse—Epworth Noises—Oxford—Unsaved. two hundred years ago—June 17,NEARLY 1703—in a rectory in Lincoln county, on the east coast of England, the hero of our narrative was born. Epworth, the little town where he first saw the light, consisted principally of a long, straggling street of small houses situated in the middle of a narrow strip of land between three rivers. The country round about was a low-lying plain intersected with numerous creeks and so-called rivers running in from the adjacent sea. A large part of it had but lately been reclaimed from the swamj^s by draining, and, still comparatively barren, stretched flat and monotonous on one side toward the sea, and was closed in by low, dun hills on the horizon on the other. As might be expected, the people both of the town and country were rough, illiterate, and needy. Schools, even the most rudimentary, were very few and very poor. Books were scarce and (13) - 14 Life of John Wesley dear, and newspapers almost unknown. Commu' nication with the outside world by stage or private conveyance was difficult and unfrequent over the miserable roads they then had, and few went or came to add freshness and information to the monotonous and restricted life of the obscure little place. There did not seem to be much hope for the future of the family in the rectory standing there at one end of the long street and filled with children from young Samuel, the oldest, down to the babe in the cradle. The face of the landscape, the state of society about them, the want of schools and all other means of culture in the town and neighborhood, were such as to repress every aspiration, and promised only hopeless inferiority of mind and influence. Had ]Mr. Wesley, their father, been rich, the prospect would have appeared brighter, since he could then have procured the means of improvement for his family. But he had long been burdened with the heaviest poverty. His salary was only about one hundred and thirty pounds a year clear money, and there were nineteen children born, ten of whom lived to be grown. He was not a very good manager, and when he undertook to carry on the rectory farm, as he did, he made more debts than crops. He had the misfortune, too, of having his barn fall down. One year his crop of flax was burned. For some years he was not popular with hia parishioners, on account of his politics and other
Tlie Wesley Family. 15 reasons, and his cattle were stabbed in the fields.
His house also was burned twice—once partially, and at another time down to the ground. Three times he was elected to represent the diocese in convocation at London, to attend w'hich he was obliged to employ a curate for his jDarish at home and to incur other expenses, amounting in all to one hundred and fifty pounds. All this kept them very poor. Thirteen years after the rectory was rebuilt
Mrs. Wesley writes: "The house is still not half furnished, and I and the children have not more than half enough clothing." "Endless duns and debts" are spoken of in after years by one of the daughters, and a want of sufiicient clothes for the family. On one occasion Mr. Wesley was put in jail by a hardhearted creditor for a debt of thirty pounds which he could not joay, and there he was forced to remain three mouths, until his friends could help him ; his family meantime living on milk and bread raised on the farm, and cared for solely by the unfaltering courage and devotion of Mrs. Wesley. " Tell me,
Mrs. Wesley," once asked the Archbishop of York, "whether you ever really wanted bread." "My lord," said she, "I will fi'eely own to your grace that, strictly speaking, I never did want bread..
But then I had so much care to get it before it was eat, and to pay for it after, as has often made it very unpleasant to me; and I think to have bread on such terms is the next degree of wretchedness to 16 Life of John Wesley. having none at .all." And Mr. Wesley writes: "I have had but three children born since I came hither about three years since, but another coming, and my wife incapable of any business in my family as she has been for almost a quarter of a year, yet we have but one maid-servant, to retrench all possible expenses. Ten pounds a year I allow my mother to help keep her from starving. All which together keeps me necessitous, especially since interest-money begins to pinch me, and I am always called on for money before I make it, and must buy every thing at the worst hand ; whereas could I be so happy as to get on the right side of my income, I should not fear, by God's help, but to live honestly in the world, and to leave a little to my children after me. I think as 'tis I could perhaps work it out in time, in half a dozen or half a score of years, if my heart should hold so long ; but for that God's will be done."
Nevertheless, scarcely was there a family ever heard of so remarkable for virtue, intelligence, and distinction. John Wesley, the second son and the subject of our biography, was one of the most wonderful men that history mentions. Samuel, the eldest, was early noted for his genius and wit, and grew up to be a learned and talented author, a friend of Addison, Pope, and Prior, and others of the greatest authors of his time. The third and youngest son, Charles, was the finest sacred poet of modern times and i)erhaps that ever lived, and in some other
Hesults of Godly Training. 17 respects was not much inferior to John. The seven daughters were also all possessed of superior qualities of mind and character. Emilia was distinguished for her grace of person, her gifts, and her exquisite taste in music and poetry. Mary was beautiful of face and in character, though short and deformed in body. Anne and Susanna marI'ied badly and were unhappy, but exhibited in their sad lives traits of surpassing patience and loveliness of character. Mehetabel, almost unequaled in her attainments, learned to read in Greek at the age of nine, while her poetical gifts, accomplishments, and personal appearance were all of the highest order. Martha strongly resembled her brother John in person and mind. Refined in feeling and wise in counsel, she was honored with the friendship and society of the great Dr. Samuel
Johnson. Hezzy, the youngest, died unmarried at an early age, after a disappointment, " full of thankfulness, resignation, and love."
To what cause can we ascribe such results under such circumstances? For answer we must look to the home alone where these children were reared.
There was no other agency at Epworth. And it is the character and methods of management of the parents that determine the character of the home.
The example of the Wesley family teaches that where these are what they should be there is every thing to hope for in the children, no matter what
18 L'lj'c of John Wcdey. poverty or surrounding discouragements may oi> press them.
Both Rev. Samuel Wesley, the father, and Mrs.
Susanna Wesley, his wife, were descended from ancestors as distinguished for their courage and adherence to principle as they were for their intelligence and piety— the father and grandfather cfp Mr.
Wesley and the father of Mrs. Wesley all being ministers. Mr. Wesley himself was "earnest, conscientious, and indefatigable in his search after truth," and became a learned and accomplished all theauthor. In person short of stature—for Wesleys were small, none being more than five feet six inches in height, and John weighing but one hundred and twenty-two pounds. He w as affectionate and vivacious toward his children, yet a rigid disciplinarian. Indefatigable in his pastoral labors, he lived to see all enmity against him disappear among his parishioners, and to enjoy universal respect and love. He was so absorbed by his literary and other labors that the care of the large family fell mainly upon his faithful wife, Mrs. Susanna to be forgotten among wivesWesley—a name never and mothers. Moving among her large family and under the pressing burdens and perplexities of poverty, she performed her manifold and ceaseless household duties with the utmost order, method, and economy. She would seem to have had enough to do in the ordinary labors necessary for the care of 3Irs. Susanna Wesley. 19 so many dependent upon her. But in addition she has in large part to manage the business of the rectory farm; she alone, with some little assistance from her husband, must educate her seven daughters to be accomplished women, and prepare her three sons for entrance into the higher schools of learning; while in the fi'equent absence of Mr,
Wesley she takes the spiritual charge of her children and servants, and sometimes even of her neighbors. Beautiful and graceful in person, she also has a strong and active mihd, which she does not neglect to cultivate by reading and thinking. Every morning and evening she retires to her room to spend an hour in secret devotion, a habit she says she formed at thirty, when family cares began to increase and she felt the need of more prayer to be fitted to perform them. Therefore, she is now able to pursue her affairs with the greatest diligence, wisdom, and calm serenity. The children rule. When eachare all governed exactly—by child is one year old it is taught to fear the rod, and if it cries at all, to " cry softly." Each one is taught the Lord's Prayer as soon as it can speak, and to repeat it every morning and every night.
School is kept up in the house by the mother, and is opened and closed with the singing of psalms by the children. Twice a day each of the older oldest takchildren takes one of the younger—the to them a ing the youngest, and so on—and reads
20 Life of John Wesley.
Psalm and a chapter in the New Testament; after which both older and younger retire for secret prayer. Every evening the mother takes in turn one of the children by itself—" Molly on Monday,
Hetty on Tuesday, Nancy on Wednesday, Jacky on Thursday, Patty on Friday^ Charles on Saturday, and Emilia and Sukey together ou Sunday "—and talks to them as to their spiritual state, with counsels and exhortations suited to their capacity. O that mothers everywhere might thus feel the solemn responsibility of the tender souls committed to their charge!
Thus did this faithful mother labor in her house.
Their tempers and manners also were her constant care. None were allowed to have any thing they cried for, because that would teach them to cry.
Politeness was required of all from one to another, and even toward the lowest servants. All their going to bed, their rising, their dress-doings—their ing, eating, exercise, etc.—were strictly regulated by rule. Well may it be doubted whether a more illusfaith-ti'ious woman has ever appeared—one more ful, more wise, more holy. "I have traced her life," says Dr. Adam Clarke, " with much pleasure, and received from it much instruction ; and when
I have seen her repeatedly grappling with gigantic adversities, I have adored the grace of God that was in her, and have not been able to repress my tears. I have been acquainted with many pious
Wedeif-i Childhood—Fii-e. 21 women; I have read the lives of several others, and composed memoirs of a few ; but such a woman, take her for all in all, I have not heard of,
I have not read of, nor with herequal have I been acquainted. Many daughters have done virtuously, but Susanna Wesley has excelled them all." Here Avas the secret: The Wesley children attained their high renown, under the blessing of God, from the character and nurture of their parents, especially of their mother; and their parents discharged their duties toward their children Avith such superior excellence chiefly because they fi-amed their own lives and the lives of their family not as prompted by inclination or according to the maxims and customs of the W'Orld around them, but as they found them directed by the unerring and eternal Word of God.
The recorded events of John Wesley's childhood are few. The most remarkable was his escape from the fire which destroyed his father's house. " February 9," writes his mother some months after it occurred, " between the hours of eleven and twelve, our house took fire, by what accident God only knows. It was discovered by some sparks falling from the roof upon a bed where one of the children lay, and burnt her feet: she immediately ran to our chauilier and called us ; but I believe no one heard her, ior Mr. Wesley was alarmed by a cry of fire in the street; upon which he rose, little im22 Life of John Wesley. agining that his own house was ou fire; but on opening his door heibund that it was full of smoke, and that the roof was already burnt through. He immediately came to my room (as I was very ill he lay in a separate room from me) and bid me and my two eldest daughters rise quickly and shift for our lives, the house being all on fire. Then he ran and burst open the nursery door, and called the maid to bring out the children. The two little ones three others in anotherlay in bed with her—the bed. She snatched up the youngest, and bid the rest follow, which they did, except Jacky
While Mr. Wesley was carrying the children into the garden he heard the child in the nursery cry out miserably for help, which extremely affected him; but his afiliction was much increased when he had several times attempted the stairs then ou fire and found they would not bear his weight.
Finding it was impossible to get near him, he gave him up for lost, and kneeling down he commended his soul to God, and left him, as he thought, perishing in the flames." But the child was preserved.
This is his account of what happened in his roona when he awoke in it alone: "Seeing the room was very light, I called to the maid to take me up.
But none answering, I put my head out of the curtain and saAV streaks of fire on the top of the room.
I got up and ran to the door, but could get no farther, all the floor lieyond it being in a blaze. I " iSoii John " Preserved. 23 then climbed upon a chest tliat stood near the window; one in the yard saw me, and projjosed running to fetch a ladder. Another answered: 'There will not be time; but I have thought of another expedient. Here, I will fix myself against the wall ; lift a light man and set him on my shoulders.'
They did so, and he took me out of the window.
Just then the roof fell; but it fell inward, or we had all been crushed at once. When they brought me into the house where my father was, he cried out: 'Come, neighbors, let us kneel down! Let us give thanks to God! He has given me all my eight children ; let the house go— I am rich enough ! '
This wonderful 2)reservation seemed to point out that he was reserved by Divine Providence for some special purpose. His mother evidently so regarded it; and two years afterward, when he was about eight years old, in one of her "meditations," which she was accustomed to write during her hours of devotion, she says:
"Evening, May 17, 1711.
"Son John. What shall I render to the Lord for all his mercies? The little unworthy praise that I can offer is so mean and contemptible an offering that I am even ashamed to tender it. But, Lord, accept it for the sake of Christ, and pardon the deficiency of the sacrifice. I would offer thee myself and all that thou hast given me; and I would re24 Lijc of John Wesley. lue grace to do it!—that the residuesolve—O give of my life shall all be devoted to thy service. And I do intend to be more particularly careful of the soul of this child that thou hast so mer<;ifully provided for than ever I have been, that I may do my endeavor to instill into his mind the principles of thy true religion and virtue. Lord, give me grace to do it sincerely and prudently, and bless my attempts with good success."
God did bless the good mother's efforts, and her boy early displayed an uncommon character for piety, though tfu Iness, and patient endurance. From early childhood he was remarkable for his sober and studious disposition. He was also exceedingly conscientious, and seemed to feel bound to answer the demands of reason and right in every thing he did, and would do nothing without first reflecting on its fitness and pi'opriety. To argue about a thing, indeed, seemed even then to be instinctive.
It is said that at the table if he were asked if he would be helped to any tiling which it was unusual for him to take, he would first consider the matter, and reply, " I will think about it." His father on <nie occasion said to him: "Child, you think to carry every thing by dint of argument; but you will find how little is ever done in the world by close reasoning."
Better than this, he was religious and so consistent that his father, HiL;h-c!iurchuian that he was, At the Charterhouse. 25 and living far back in the last century, admitted him to the communion-table when he was but eight years old. Wesley himself, many years afterward, and evidently before he had disentangled himself fully from his High-churchism, said that until ho was about the age of ten he had not sinned away that "washing of the Holy Ghost" which he received in baptism. This, as well as his native courage and resolution, was shown by the way he endured an attack of that dreadful disease smallpox while his father was away fi-oin home, and when he was less than nine years old. "Jack," writes his mother to Mr. Wesley, "has borne his indeed like adisease bravely—like a man, and complaint, though he seemedChristian—without angry at the small-pox when they were sore, as we guessed by his looking sourly, though he never said any thing."
Such was John Wesley till he was ten and a half years old. He was then, through the influence of the Duke of Buckingham, admitted a pupil into the Charterhouse, London. This was a distinguished school, founded by Thomas Sutton in 1611 for the maintenance and education of poor boys. Forty pupils at a time were here to be fed, clothed, and taught free of expense. The building had been originally occupied as a monastery by Carthusian monks, and was called the Charterhouse from Chartreux, the place where their order first arose.
20 Life of John Wesley.
Here his fortitude aud patience were severely tried.
A poor country boy, alone at school in London, he endured many insults and injuries. Fagging waa prevalent, and among other hardships borue by the younger scholars, they had to suffer the want of proper and sufficient food. The older boys took fi'om them their share of the meat they received and ate it themselves. One thing that helped his health was his strict observance of his father's command to "run around the Charterhouse garden three times every morning." But he must have suffered greatly. When he went to Oxford at seventeen his hea]J;h was far from strong, and once he almost choked to death with bleeding from the nose, a complaint with which he was much affected.
Under all his discouragements he maintained a noble cheerfulness and courage. And when he himself became one of the older boys he did not practice the same cruelties upon those beneath him.
On the contrary, he was in the habit of associating with them a great deal, and haranguing them when gathered together. This w'as cited afterward by his enemies as a proof of his ambitious temperament; and it is said that when the master of the school had remonstrated with him on his seeking the society of the younger boys so much rather than confining himself to that of his equals, his answer was, "Better to rule in hell than serve in heaven." This account ninv well l)o doubted. It; Ejnmrth "Noises." 27 is not probable that such a principle should have been so clearly and deliberately adopted by a boy as young as he was then ; and it is very improbable that one capable of doing so would have avowed the fact so frankly. Rather, this habit shows that he was kind and generous, with an innate propensity for public speaking and leadership, and speaks loudly for the magnanimity of the youth who could act so after he had himself received such ill treatment from those who were older.
The account of this period of his life would be incomplete without some reference to the mysterious noises that were heard in his father's house at Epworth while he was at the Charterhouse : " Sometimes moans were heard as from a person dying at others it swept through the halls and along the stairs with the sound of a person trailing a loose go\\n on the floor; the chamber-walls meanwhile shook with vibrations. Before ' Jeffrey,' as the children called it, came into any room the latches were frequently lifted up and the windows clattered. It seemed to clap the doors, draw the curtains, and throw the man-servant's shoes up and down. The mastiff barked violently at it the first day, yet whenever it came afterward he ran off whining to shelter himself" These noises continued for about two months, and then ceased.
Some thought they were produced by the servants The family all considered them supernatural, 28 Life of John Wesley. though finding that no harm was done thereby tiiey ceased to dread them. John, who was then but a youth, obtained all the particulars from his mother and each of his four sisters, and was deeply impressed with their accounts. Isaac Taylor thinks that " his faculty of belief was thus so laid open that ever after a right of Avay for the supernatural was o[)ened through his mind; and to the end of life there was nothing so marvelous that it could not pass where 'old Jeffrey' had passed before it."
Southey thinks with Wesley that the noises were supernatural; and Tyerman says: "We have little doubt that the Epworth noises deepened and most powerfully increased Wesley's convictions of an unseen world, and in this way were of the utmost consequence in molding his character and in making him one of the most earnest preachers of the Christian's creed that ever lived."
When he left the Charterhouse at sixteen he had, by his energy of character, his unconquerable patience, his assiduity, and his progress in learning, acquired a high position among his fellows. In the same or the following year he seems to have been a guest and pupil of his brother Samuel, who had by that time risen to be head usher of Westminster school, where Charles Avas a scholar. And Samuel writes of him to his father: "My brother Jack, I can faithfully assure you, gives you no manner of discouragement from breeding your tliird son a His Behavior at Oxford. 29 scholar. Jack is a brave boy, learning Hebrew as fast as he can."
In 1720 he obtained one of the Charterhouse scholarships in Christchurch College, Oxford.
Here, in that illustrious seat of learning, he maintained his reputation for scholarship Avhieh he had gained at the Charterhouse. He was of a gay and sprightly disposition, full of wit and humor, given to writing verses, and fond of lively company. In fact, Wesley at this period, and for a considerable time before, was any thing but serious-minded.
While he was at school distinguished for many most excellent qualities, in one respect he had fearfully gone backward. O the dangers besetting a young boy away from home in a godless school!
While at the Charterhouse young Wesley gained in knowledge but lost in religion. Of this period he writes afterward: "Outward restraints being removed, I was much more negligent than before, even of outward duties, and almost continually guilty of outward sins, which I knew to be such, though they were not scandalous in the eyes of the world. However, I still read the Scriptures and said my prayers morning and evening, and what I now hoped to be saved by was: (1) Not being so bad as other people; (2) having still a kindness for religion; and (3) reading the Bible, going to church, and saying my prayers."
Again he writes of himself Avhen at Oxford: "I oO Life of John Wesley. still .said my prayers both in public and privately; and -read with the Scriptures several other booka of religion, especially comments on the New Testament, Yet I had not all this while so much as a habituallynotion of inward holiness—nay, went on and for the most part very contentedly in some one or other known sin, though with some intermissions and short struggles, especially before and after the holy communion, which I was obliged to receive thrice a year."
This lamentable truth Avas accompanied with its usual inevitable effects. His character began to deteriorate in important respects. Nothing but the giace of God in the human soul can keep it on a high plane. His letters at this period were without religious sentiment, and his life Avas Avithout religious aim. He perhaps thoughtlessly contracted debts greater than he had means to pay ; and there. We find his fathermay have been other things. writing, January 5, 1725:
"Dear Son: Your brother will receive £5 for you next Saturday if Mr. S is paid the £10 he lent you. If not, I must go to H , but I promise you I sha' n't forget that you are my son if you do not that I am your loving father, " Samuel Wesley."
And again he Avrote, January 26, 1725:
"Dear Son: I am so well pleased Avith your decent behavior, or at least Avith your letters, that I An Irreligious Career. 31 hope I shall have no occasion to remember any more some things that are past ; and since you have now for some time bit upon the bridle, I will take care hereafter to put a little honey upon it as oft as I am able; but then it shall be of my own mere motion, as the last £5 was, for I will bear no rivals in my kingdom. Your affectionate father,
And a rather frothy letter from Kobert Kirkham, afterward one of the first Methodists, written as late as 1727, talks about "a dinner of calf's head and bacon, with some of the best green cabbage in the town," and tapping " a barrel of admirable cider," of all of which the writer wishes Wesley might have been a partaker.
' II. CHAPTKR Tl.e College Porter—"Works of the Law"—The Ministry —Fellow of Lincoln—Fruitless Preaching—Charles Wesof ley—George Whitefield—The Oxford Club—Death
Mr. Wesley—Georgia— The Moravians— High-ehurchisni—Conversion. were the sj^ecial means by which Wes-WHAT ley was at last moved to forsake his life of irreligion, we do not fully know. We may be sure that God's Spirit constantly reproved him of sin and of righteousness and of the judgment to come; and doubtless human instrumentalities were not wanting. Perhaps one of the earliest, and certainly one of the most powerful by Wesley's own account, was the porter of his college. This humble but faithful
Christian went one evening to talk with the lively young collegian in his room. After indulging in some pleasantry, Wesley told him to go home and get another coat. The porter replied : " This is the only coat I have in the world, and I thank God for it." Wesley said : " Go home and get your supper."
The man responded : " I have had nothing to-day but a drink of water, and I thank God for that."
Wesley remarked: "It is late, and you will be locked out ; and then what will you have to thank God for?" "I will thank him," replied the porter, (32) Preparing for tlie Ministry. 33
I liiive the dry stones to lie upon." "John," said Wesley, " you thank God when you have nothing to wear, nothing to eat, and no bed to lie upon.
What else do you thank him for?" " I thank him," returned the poor fellow, "that he has given me life and being, and a heart to lOve him, and a desire to serve him."
Wesley says the interview made a lasting impression on his mind, and convinced him there was something in religion to which he was a stranger, so great is the power of a faithful witness and a godly life, even in the humblest Christian. Who can tell how great a part the poor porter had in turning John Wesley's thoughts and affections toward God, and thus in promoting the welfare of the world! Whatever other agencies there may have been at work, it is certain that in 1725 we find
Wesley thinking of the ministry. His father wrote him that "the principal motive must not be, as Eli's sons, 'to eat a piece of bread,' but for the glory of God and the good of men." His mother wrote:
"Dear Jackey, the alteration of your temper has occasioned me much speculation. I who am apt to be sanguine, hope it may proceed from the operation of God's Holy Spirit, that by taking away your relish for sensual enjoyments, he may prepare and dispose your mind for a more serious and close application to things of a more sublime and spiritual nature. If it be so, happy are you if you cherish
34 Life of John Wesley. those disposition?, and now in good earnest resolve to make religion the business of your life ; for after all that is the one thing that, strictly speaking, is necessary, and all things else are comparatively little to the purpose of life. I heartily wish you would now enter upon a serious examination of yourself that you may know whether you have a reasonable hope of salvation."
He now began to apply himself with diligence to a thorough reformation of life. "When I was about twenty-two," he says, " the providence of God
' Christian Pattern.' I be-directed me to Kempis's gan to see that true religion was seated in the heart, and that God's law extended to all our thoughts as well as words and actions. I was, however, angry at Kempis for being too strict, though I read him only in Dean Stanhope's translation ; yet I had much sensible comfort in reading him, such as I was an utter stranger to before. Meeting likewise with a religious friend, which I never had till now,
I began to alter the whole form of my conversation, and to set in earnest upon a new^ life. I set apart an hour or two for religious retirement; I communicated every week; I watched against all sin, whether in word or deed ; I began to aim at and pray for inward holiness, so that now, doing so much and living so good a life, I doubted not that I was a good Christian." He also read Taylor's
"Holy Living and Dying." "Instantly I resolved :
Alone in his Struggle. 35 all my thoughtsto dedicate all my life to God— and words and actions—being thoroughly convinced that there was no medium, but that every part of r.iy life (not some only) must either be a sacrifice that is, in effect to theto God or to myself— devil."
He now began to correspond with his mother on religious topics, particularly on the two great doctrines of universal atonement and the privilege of living in a state of conscious salvation. He also adopted Taylor's recommendation of taking an exact account of the manner in which he spent his time by daily Avriting how he had employed every hour—the beginning of that famous diary which he continued till his death. His change in life subjected him to contem2:)tuous sneers from those associated with him. Up to this time he was all alone in his endeavors after a better life. He wrote to his father about his ill treatment, and received the following characteristic reply "August 24, 1725.
"Dear Son: If you be what you write, I shall be happy; as to the gentlemen candidates you mention, does anybody think the devil is dead or asleep, or that he has no agents left? Surely virtue can bear being laughed at. The Captain and Master of our salvation endured something more for us before he entered into glory ; and unless we track his steps, in vain do we hope to share the 36 Life of John Wesley. glory with him. Naught else but blessings from your loving father, Samuel Wesley."
Meantime the day fixed for his ordination drew near. This involved various expenses which, though not large, it was difficult to meet. His father was at the time "struggling for life," but by great exertion helped him, and he was ordained deacon by Bishop Potter September 19, 1725, the good bishop at the same time advising him that "if he wished to be extensively useful he must spend his time not in contending for or against things of a disputable nature, but in testifying against notorious vice, and in promoting real essential holiness." Wesley's fii'st lage three miles from Witney; In March following he was elected a fellow of Lincoln College, Oxford.
This was a most important event to him. The position gave him a comfortable support from the funds of the college, while it also gave him a share in its government, and made him a tutor and lecturer to the students. New duties were upon him.
He resolved to be diligent. "Leisure and I," he writes, " have taken leave of one another. I propose to be busy as long as I live, if ray health is so long indulged me."
During the ensuing summer he paid a visit home to Epworth, where he spent his time pursuing his studies with the greatest diligence, preaching also twice every Sunday, and conversing with his father
Hid of Unprofitable Friends. 37 and mother on practical religion. He here also wrote a paraphrase of the one hundred and fourth
Psalm, in which he showed his genius for poetry.
On returning to the university his literary reputation now soon became established. All parties acknowledged him to be a man of talents and learning, while his skill in logic was remarkable, so that "though he was only in the twenty-third year of his age, and had not yet taken a master's degree," within two months after his return he was elected
Greek lecturer and moderator of the classes.
In the beginning of 1727 he drew up for himself a scheme of studies, telling his mother that he " had perfectly come over to her opinion that there are many truths it is not worth while to know," and for the knowledge of which time was ill spent when so many really important things remained undone.
Another step he took was to rid himself of unprofitable friends. " I resolved," he says, " to have no acquaintance by chan.ce, but by choice, and to choose only such as would help me on my way to heaven.
In consequence of this, I narrowly observed the temper and behavior of all that visited me. I saw no reason to think that the greater part of these truly loved and feared God; therefore when any of them came to see me I behaved as courte- 'ously as I could, but to the question, When will you come to see me?' I returned no answer, and when they had come a few times and found I still
447333 38 Life of John Wesley. declined returning the visit, I saw them no more ; and I bless God this has been my invariable rule for about three-score years," Still Wesley, according to his own testimony, was ignorant of God. " Meeting with Mr. Law's 'Christian Perfection,' and 'Se-.
Call,' although I was much offended at many parts of both, yet they convinced me more than ever of the exceeding height and breadth and depth of the law of God. The light flowed in so mightily upon my soul that every thing appeared in a new view. I cried to God for help, resolved as I had never been before not to prolong the time of obeying him I was convinced more than ever of the impossibility, of being half a Christian, and determined to be all devoted to God;, to give him all my soul, my body, and my substance."
Meantime he was still preaching, and, in some degree at least, privately laboring in the gospel.
He writes in 1727 : " While watching with a friend at a young lady's funeral I attempted to make him a Christian. From that time the youth was exceedingly serious, and a fortnight ago died of consumption. I was with him the day before his decease^ and at his request preached his funeral-sermon."
Mr. Tyerman adds : " Here was Wesley's first convert."
August, 1727, he went home to act as his father's curate, Mr. Wesley being obliged to have assistance on account of his ajre and his loss of health. Here
Charles at Oxford. 39 he remained till November 22, 1729, preaching and doing all the ordinary work of a country pastor.
Meantime, during a three months' visit to Oxford in the summer of 1728, he was ordained elder by Bishop Potter. Of his ministry at Epworth he says
" I preached much, but saw no fruit of my labor.
Indeed, it could not be that 1 should, for I neither laid the foundation of repentance nor of believing the it for granted that all to whom gospel—taking
I preached were believers, and that many of them needed no repentance. During all this time I was utterly ignorant of the nature and condition of justification I had some confused notion about the forgiveness of sins, but then I took it for granted the time of this must be the hour of death or the day of judgment. I was equally ignorant of the nature of saving faith, apprehending it to ' a firm assent to all the propo-mean no more than sitions contained in the Old and New Testament.'"
On Wesley's return to Oxford in 1729 he found his brother Charles, with two or three other students, attending the sacrament weekly, and otherwise following a strict religious life. In 1726, when
Charles had first come to Oxford, John had spoken to him about his soul. Charles was then "a sprightly, rollicking young fellow, with more genius than grace," and answered: "What! would you have me to be a saint all at once?" Now all was changed.
The regularity with which he and his associates 40 Lije of John Wesley. were living led a young collegian to call thera " jNIethodists," and "the name clave to them immediately." At first Robert Kirkham and AVilliani Morgan, besides the two Wesleys, were all that composed their company. Afterward there were added to them John Clayton, John Broughton,
Benj. Ingham, James Hervey, John Whitelamb, Westley Hall, John Gambold, Charles Kinchin, William Smith, and some others from time to time.
George Whitefield did not join them till 1735.
" Three years before he had been admitted a servitor (or servant to the other students, for which he received maintenance and tuition) of Pembroke
College, and had begiiu to pray and sing psalms five times a day. He longed to be acquainted with the Methodists, and often watched them passing through a ridiculing crowd to receive the sacrament at St. Mary's; but he was a jioor youth, and shrunk from obtruding himself upon their notice.
At length a woman in one of the work-houses in the city having attempted to cut her throat, Whitefield sent to Charles AVesley to inform him of her ccmdition. This led Charles to invite him to breakfast next morning, and he thus became introduced to the Methodists and adopted all their rules. On this the master of his college threatened to expel him; some of the students ridiculed him, others threw dirt upon him, and othei-s took their pay from him.
In great distress abovit his soul, he lay prostrate <>ji ; , TJie Oxford ''Mefhodids." 41 the ground in silent or vocal prayer. He chose the worst sort of food ; he fasted twice a week
Abstinence and inward conflicts brought on illness but after seven weeks he was enabled to lay hold on Christ by a living faith, and was filled with peace and joy."
The brotherhood thus formed was as perfect as unity of sentiment and feeling could make it. All were of one judgment and one heart. Wesley was their chief director. Whatever he proposed was readily adopted, until he was nicknamed "the Curator of the Holy Club." Every night they met to review what each had done during the day, and to consult as to what should be done the day following. Their meetings ahvays began with prayer and ended with a frugal supper. Labor among young students to keep them from evil company and evil ways; the instruction and relief of impoverished families; visiting schools, the work-house, and the prisoners in the castle ; reading prayers Wednesday and Friday; preaching every Sunday, and administering the sacrament once a month, kept them busy. Out of their own scanty means they raised a fund to purchase books, medicines, and other necessaries for the prisoners, and to release those who were confined for debts of small amount.
It was the practice of the Oxford Methodists to give away all they had after providing for their own necessities. Wesley, referring to himself, says:
42 Life of John Wesley.
" One of them had thirty pounds a year. He lived on twenty-eight and gave away two. The next year, receiving sixty pounds, he still lived on twenty-eight and gave away thirty-two. The third year he received ninety pounds and gave away sixty-two.
The fourth year he received a hundred and twenty pounds ; still he lived as before on twenty-eight, and gave to the poor all the rest."
One cold day a young girl who was attending one of the schools they had established for the poor called upon Wesley, almost frozen. He said : " You seem half starved ; have you nothing to wear but that linen gown?" "Sir," she replied, "this is all
I have." He put his hand into his pocket, but found it empty. The walls of his room, however, were hung with pictures. " It struck me," says he,
'" will thy Master say, Well done, good and faithful steward ; thou hast adorned thy walls with the money which might have screened this poor creature from the cold?' justice! O mercy! Are not these the blood of this poor maid?"
He was just as conscientious as to the use of his time. Finding that he awoke every night about t\velve or one o'clock, he concluded that this arose from his lying in bed longer than nature needed; and to satisfy himself he procured an alarm which aroused him next morning at seven, an hour earlier than he had risen the day previous; but still he lay aAvake again at night. The second morning
Holy Living. 48 his alarm aroused him at six, and the third at five; but still he lay awake. The fourth morning he got up at four, and now wakefulness was unknown to him. Sixty years afterward he writes : " By the grace of God I have risen at four o'clock ever since, and, taking the year round, I do n't lie awake a quarter of an hour together in a month."
His hours for private devotion were from five to six o'clock every morning and every night. The Bible was his book of books. He was always cheerflil, but never arrogant. "By strict watchfulness he beat down the impetuosity of his nature into a child-like simplicity. His piety was nourished by continual communion with God, and often was he seen coming out of his closet Avith a serenity of countenance that was next to shining. Slanders never rufiled him. Coming home from long journeys, w^here he had been in different companies, he would calmly resume his usual employments as if he had never left them."
His ii'iends lived a similar life. Every morning and every evening they spent an hour in private prayer. Thursday, every week, though they might be separate from each other, they prayed in concert at an appointed hour. In secret devotion they frequently stopped short to observe if they were using proper fervor; and before concluding in the name of Christ they adverted to the Saviour, now interceding in their behalf at the right-hand of God, and 44 Life of John Wesley. offering up their prayers. They embraced every possible opportunity of doing good, and spent an hour every day in speaking directly to men on the state of their souls, planning every conversation beforehand, that they might speak the more usefully.
They were all at this time intensely High-church, however. There is reason to think that Wesley recommended the confessional, and it is certain that he seriously contemplated the formation of a society which should strictly observe saints' days, holy days, Saturdays (as the seventh day), besides other ritualistic i)ractices, including even the superstitious admixture of the sacramental wine with water. In short, as AV.esley himself says, "they were, in the strongest sense, High-churchmen."
was incessant. Slanders of all kinds were abundant. The press was employed to misrepresent, ridicule, and abuse them, and if possible to refute them. Wesley was the soul and life of the whole movement. He boldly defended himself and his associates in his sermons, and also by publishing replies to their accusers. When he was present with the little society, all went well ; when he Avas absent, it soon went down. Twice, on returning from a short visit home, he found it almost extinguished, and twice he again restored it to life and vigor.
There were friends, too, who came to their aid.
Wesley's father encouraged them. The nobleHis Father's Death. 45 hearted old rector has not always had the credit due him for the part he had in the establishment of Methodism. The little band at Oxford applied to him in seasons of perplexity. One of them writes: "They formed their conduct upon his advice; and upon the encouragement he gave them they were determined at all events to persevere in the course they had begun." In his dying-hour, which now soon took place, he urged them to continued steadfastness, and prophesied their success.
Placing his hand on Charles's head, the old hero said : " Be steady ! The Christian faith will surely revive in this kingdom. You shall see it, though
I shall not." "Are you near heaven? " asked John.
"Yes," said he, "I am." "Are the consolations of God small with you, father?" "No, no, no!" he responds. As the moment draws nigh they kneel in prayer, all but Mrs. Wesley, who had fainted several times in the sick-chamber, and had to be removed. As they cease he whispers, "Now you have done all;" and as they again raise the voice of supplication he is gone. "Now," said Mrs.
when they told her, "I am heard in his having so easy a death, and I am strengthened to bear it."
It should be added that on the very day of her husband's death a cruel woman seized on Mrs. Wesley's cattle for a debt of £25. John gave his note for the amount, however, and the cattle were re46 lAfe of John Wesley. leased. After otherwise assisting his mother he returned to Oxford. Immediately afterward the chief of the Oxford Methodists were widely scattered, Gambold, Ingham, and Broughton becoming engaged in regular ministerial work, Whitefield going on an evangelistic tour to Gloucester, Bristol, and other places, and the two Wesleys making a visit to London to James Hutton, one of their
While here Wesley met with a Dr. Burton, who was greatly interested in the colonization of Georgia. Dr. Burton introduced him to Gen. Oglethorpe, the founder of the colony, who strongly urged him to undertake a mission there. Wesley consulted with Samuel and other friends. His noble mother wrote: "Had I twenty sons, I should rejoice if they were so well employed." Dr. Burton wrote him that " plausible and popular doctors of divinity were not the men wanted for Georgia; for the ease, luxury, and levity in which they were accustomed to indulge disqualified them for such a work."
Ten days after the date of this letter Wesley accepted the proposal, and in sixteen days after the same date—in company with his brother Charles,
Benjamin Ingham, and Charles Delamotte—embarked for the work in Georgia. Wesley's chief desire was to preach to the Indians, which Ingham also intended to do; but the colonists were without a pasLearning from Spangenherg. 47 tor, and the "Society for the Propagation of tlie
Gospel in Foreign Parts" appointed Wesley to the place at a salary of £50 a year. On board the vessel he met with a company of Moravian emigrants going over to join their brethren already settled there. Wesley was greatly impressed with their pious behavior, especially during a dreadful storm that continued a week, and threatened to utterly destroy them. Just when the sea sparkled and smoked as if on fire, and the air fairly blazed with lightning, while the sails were torn to tatters by tlie fury of the wind, the Moravians were engaged in singing a psalm at their evening service. The English passengers began screaming, but they calmly sung on. Wesley was struck with this, and asked them, after the service was over, "AVere you not afraid?" One replied, "I thank God, no." "But were not your women and children afraid? " " JS^o," replied he, " our women and children are not afraid to die." Wesley concludes his account by saying,
" This was the most glorious day that I had ever seen."
Arriving at Savannah, Wesley met the w'ellkuown Moravian elder, Gottlieb SiDangenberg.
Wesley asked his advice how to act in his new sphere of labor. Spangenberg replied : " My brother, I must first ask you one or two questions : Have you the witness w'ithin yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?" Wesley was surprised at yuch
48 Life of John Wesley. questions. They were new to him. He was at a loss how to answer. Spangenberg continued, " Do you know Jesus Christ?" This was easier, and Wesley answered, " I know that he is the Saviour of the world." "True," said Spangenberg, "but do you know he has saved youf" Wesley was again perplexed, but answered, " I hoi)e he has died to save me." Spangenberg only replied, " Do you know yourself? " Wesley replied, "I do ; " and he was led to think of doctrines which it took him two more years to understand.
During the two years nearly that Wesley staid in Georgia he met with a succession of disappointments and troubles. He had wished to go on a mission to the Indians, but Governor Oglethorpe objected on the grounds that there was then great danger of his being taken or killed by the French near by, and that it was inexpedient to leave Savannah without a minister. Wesley replied that his appointment to the office of minister there was dcme without his desire or knowledge, and that he should not continue longer than until the way was opened to go among the Indians. So the matter ended,' but his path seemed effectually stopped.
He now therefore began to apply himself to ministerial labors in Savannah. Every Saturday and Sunday afternoon he catechised between thirty and forty children. Every Sunday he held three public services: at five in the morning, at midday, and at Barefooted at School. 49 three in the afternoon ; and then at night as many of his parishioners as desired it met at his house, with whom he spent an hour in prayer, singing, and mutual exhortation. A similar meeting was held every Wednesday night, and selected ones on all the other evenings of the week, while he constantly visited his parishioners from house to house during the day. In addition, he learned French, Italian, and German, in order to converse with such of the people as could speak only those languages; and toward the close of hirf stay, to all his other labors on the Sabbath he added an Italian service in the morning and a French service in the afternoon.
An instance of his readiness in meeting emergencies, both humorous and instructive, occurred while he was here. Delamotte had a school in which part of the boys wore shoes and stockings, and the others none. The former ridiculed the latter, and Delamotte tried to stop it, but could not.
Wesley said he thought he could cure it, if the next week he took charge of the school. On Monday morning he did so, and walked into school barefooted. The children looked amazed, but Wesley, without any reference to their past jeering, kept them at their work. Before the week was out the shoeless ones began to gather courage; and some of the others, seeing their minister and master come barefoot, began to copy his example, and the evil was effectually cured.
50 Life of John Wesley.
Unfortunately he did himself much hurt by his High-churchism, Many looked upon him as a sort of Roman Catholic. He rigidly excluded all who had not been baptized by an episcopally ordained mmister, as well as all dissenters from the communion ; he endeavored to enforce confession and penance, mixed wine with water in the sacrament, appointed deaconesses in accordance with what he called apostolic constitutions, and other such practices. This, and his repelling from the sacrament a Mrs. Williamson, for whom, l^efore her marriage, he had felt a deep attachment, led at last to his return to England, December 22, 1737, where Charles had long preceded him.
It cannot be doubted that Wesley was sincere and conscientious in his course in Georgia, but he was certainly no less ill judged, unscriptural, and arrogant. Besides Mrs. Williamson, he had repelled others from the Lord's-table. The reasons he ga\e in her case were that since her marriage she had come to the sacrament only once a month instead of once a week, and some dissimulation, the nature of Avhich he did not explain. In reference to Bolzius, whom he had also repelled, after quoting a letter received from him twelve years afterward, he says: "What ti-uly Christian piety and simplicity breathe in these lines ! and yet this very man, when I was at Savannah, did I refuse to admit to the Lord's-table because he was not ba]>- :
Not a Child of God. 51 is. uot baptized by a minister who hadtized—that been episcopally ordained. Can any one carry High-church zeal higher than this? How well have I been since beaten with my own stick?"
On the way to England he had time for selfexamination, and he writes: "By the most infallible of proofs, inward feeling, I am convinced of unbelief, of pride, of gross irrecollection, of levity and luxuriancy of spirit. I went to America to convert the Indians, but O who shall convert me?"
On landing in England he penned another remarkable paper asserting the same thing, and saying, "Alienated as I am from the life of God, I am a child of hell." In after years he appended a note to the former of these statements, saying, "I am not sure of this," and to the latter, " I believe not ;
I had even then the faith of a servant, though not that of a son." The latter expression is explained by the following extract from one of his sermons
" Nearly fifty years ago when the preachers commonly called Methodists began to preach that grand scriptural doctrine, salvation by faith, they were not sufficiently apprised of the difference between a servant and a child of God. In consequence of this, they were apt to make sad the hearts of those whom God had not made sad ; for they frequently
Do you know thatasked those who feared God, your sins are forgiven?' And upon their answering, 'No,' immediately replied, 'Then you are a ; 52 Life of John Wesley. child of the devil.' No, that does not follow. It might have been said (and it is all that can be said with propriety), 'Hitherto you are only a servant; you are not a child of God. You have already great reason to praise God that he has called you to his honorable service. Fear not, continue crying unto him, and you shall see greater things than these.'
Whether Wesley's decision in reference to himself was just might well be doubted. True, he was far from perfect in spirit and behavior in Georgia but no man could be more sincere or earnest. In the same document in which he so accuses himself he says: " I not only have given and do give all my goods to feed the poor, and not only give my body to be burned, drowned, or whatever God shall appoint for me, but I follow after charity, if haply I may attain it. . . . I show my faith by my works by staking my all upon it. I would do so again and again, a thousand times, if the choice were still to make." He afterward says of himself: "All the time I was in 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 lire all my days. ... 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
Dispute with Peter Bohler. 53
Sometimes I was overcome and iu 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 natun? and grace, which had now continued above ten years, I had many remarkable answers 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 I 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 fi'om, sin. Neither had I the witness of the Spirit with ' I sought it notmy spirit, and indeed could not, for by faith, but as it were by the works of the law.'
On the way home, during a terrific storm in midocean, he found himself afraid of death, and felt convinced that the reason was the want of a true living faith. A company of Moravians were on board, and Peter Bohler, their leader, told him that true faith was always attended (1) by dominion over sin ; (2) constant peace from a sense of forgiveness. Wesley disputed this with all his might, but Bohler referred him to the Bible. Wesley consulted the Bible, and was compelled to acknowledge Bohler was right ; still he did not believe that anybody's experience ever rose to this pitch. Bolder next day brought him three persons, all of whom
54 Lij'e of John Wesley. testified of their personal experience that the doctrine was true, and also that this faith is the gift of God, and that he surely gives it to every one who earnestly and perseveringly prays for it. Bohler further taught him that this saving faith is given in a moment, and that in an instant a man is turned from sin and misery to righteousness and joy in the Holy Ghost. Wesley protested against this also, and Bohler again referred him to the Scriptures.