that the letter publilhed in that Journal,

that the letter publilhed in that Journal,

C " 8 ) reader, who may wish for more accurate information, to the third Journal, page 29 to 2>7 of the fifth edition, printed in 1775. It is however to be observed* that the letter publilhed in that Journal,

?S only an. abridgement of the original, and such an abridgement as has considerably defaced it, by the omission of some of it's most nervous and pointed expressions.

After allowing, in the beginning of the letter his father's position, " that the glory of God, and the different ways of promoting it, are to be our sole consideration and direclion in the choice of any course of life," he observes "that course of life tends most to the glory of God, in which we can most promote hoiinefs in ourselves and others;" and lays it down as incontrovertible, that " whatever state is best for an individual, must https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

) be bed for those who are to be inftruftcd by him."

He then goes on to (how, that Oxford mult be best for him, and conduce mofl to his improvement, because there he enjoyed the conversation of his feled friends, retirement, freedom from care and from unprofitable company, beside the advantages of public prayers twice a day, and weekly communion. Speaking of retirement, he introduces a reflection, which, were it not evident that he is perfectly serious, might be considered as a stroke of humour. " I have not only as much, but as little company as I pleafc.

I have no such {hing as a trifling vifitant, except about an hour in a month, when I invite SOME OF THE FELLOWS to breakfast.

Unless at that one time, no one ever takes it into his head to set foot within my door, except he has some buVOL. I.

I https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

C '30 ) finefs of importance to communicate to me, or I to him. And then, as soon as he has dispatched his business, he immediately takes his leave."

Without his present advantages, he contends, that it would not be pofliblc for him to guard * ibr one month' againfl: intemperance in eating, drinking, and sleeping ; againfl irregularity in fludy; againfl lukewarmnefs in his affections and remiflhefs in his actions; and againfl softness and self-indulgence, which he insists, is " dire&ly opposite to that discipline and hardship which become a soldier of Jesus Chrifl."

From these considerations he supposes, that was he otherwise circumflanced,hemuflbecome "an easy prey to any impertinent company, to the cares of the world and the desire of other things, which would then roll back upon him with a full tide :" and https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

he therefore concludes, that his refidencc at Oxford was of absolute neceflity and importance, and with him, related not merely to " (he degrees of perfection, but to the very effencc and exiflencc" of his religious character ; Agitur dc vita et fanguuie Tumi.

" The point is, whether I shall, or fliall not work out my salvation ; whether I shall serve Christ or Belial."

Fromthefeobfervations,with regard to himself, he proceeds to an acknowledgment, that '* God has made us for a social life, to which academical flu dies are only preparatory;" and adds, that "there is not fo contemptible an animal upon earth, as one that drones away life, without ever labouring to promote the glory of God and the good of man; that a superlative degree of contempt is, on all accounts, due to a college drone j a I 2 https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

wretch that hath received ten talents, and employs none; that is not only promised a reward by his gracious Matter* but is paid before hand for his worfc. by his generous founder, and yet works not at all; and that it is impossible to fay enough againfl: the drowsy ingratitude, the lazy perjury of those, who are called harmless or good fort of men, a fair proportion of whom I mud to our shame confess, are to be fqund in colleges."

He does not however conclude ht« philippic without putting in an exception.

" This will not conclude against a college life in general. For the abuse does not destroy the use. Though there are some here, who are the lumber of the creation, \t does not follow, that others may not be of more service to the world in this Ration, than they could in any other." Among other instances, he sup. https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

( 133 ) poses it may be fo with himself; for, fays he, " I can be holier here than any where else, if I faithfully use the blessings

I enjoy.

And to prove, that the holier any man is himself, the more he will promote holiness in others, there needs r.o more than this one poftulatum ; '* the help which is done upon earth, God doth it himself."

If fo ; if God be the sole agent in healing fouls, and man only the instrument in his hand, there can no doubt be made, that the more holy a man is, he will make use of him the more, bccaufe he is more willing to be tiled; because, the more pure he is, he is the fitter instrument for the God of purity ; because he will pray more, and more earnestly, that he may be employed, and that his service may tend to his

Matter's glory ; because all his prayers, for employment and success therein, will https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

( '34 ) more feverety pierce the clouds; because, the more his heart is enlarged, the wider sphere he may a& in without diflraclton f and laflly, because the more his heart is renewed in the image of God, the more God can renew it in others by him, without destroying him by pride or vanity."

Among other arguments, for which he concluded, that he ought to remain at Oxford, he adds what he calls " the plenteoufnefs of the harvest;" or, in other words, the opportunity he had of doing good. " Here, fays he, arc poor families to be relieved; children to be educated; work-houses, in which both old and young want, and gladly receive the word of exhortation. Here are prisons to be visited, wherein alone is a complication of all human wants : and laflly, here are the schools of the prophets. Here https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

are tender minds to be formed and ftrengthencd ; babes in Christ to be inftrutted and perfefted in all useful learning. Of these in particular we mud observe, that he who gains only one, does thereby as much service to the world as he could do in a parish in his whole life; for his name is legion ; in him are contained all those who shall be converted by him. He is not a fmgle drop of the dew of heaven, but a river, to make glad the city of God."

The argument employed by his father, when he tells him that Epworth was a " a large fphcre of acYion, where he would have the charge of two thousand fouls,'* he turns to his own purpose.

" Two thousand fouls! I fee not how any man living can take care of one hundred; at lead I could not; I know too well, • quid valeant humcri.' Because the weight I https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

have already upon me is almost more than I am able to bear, ought I to increase it tenfold ?

" imponere Pelio Of lam Scilicet} atq. Oflse frondofum involvere Olympum."

To an objection, urged against his refidcnce at Oxford, taken from the contempt and dislike, which he had acquired from his fingularittes, he gives an answer, that will surprise those who are not well acquainted with his manner of thinking on this fubjeft.

He not only denies that honour and reputation are receflary to usefulness in the world, but contends, that every " true Chriflian will be contemned; that till he is fo, no man is in a (late of salvation ; and that contempt is absolutely necefTary to his doing his full measure of good in the world."

To establish thefc positions, he adduces the example of Christ and his apostles, https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

) who were dcfptfed by wicked men; and quotes these expressions of our Lord* w the servant is not greater than bis lord*

If they have persecuted me, they will also pcrfecute you. Because ye are not of the world, therefore the world hateth you."

He concludes the whole in the following language, as animated as any we remember to have seen from his pen.

" Where then is the scribe ? where is the difputer of this world ? where is the replier against God, with his sage maxims, he that is despised, can do no good in the world. To be useful, a man mult be esteemed.

To advance the glory of God, you must have a fair reputation.'

Saith the world fo ? But what faith the Scripture? Why, that God hath laughed the heathen tongues of wisdom to scorn. It faith, that twelve despised followers of a despised mafler, all of whom https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

( '38 ) were of no reputation, who were eftcemed as the filth and offfcouring of the world, did more good in it, than all the tribes of Israel. It faith, that the despised

Master of these despised followers left a standing direction to us and our children, c blefTed are ye/ not accursed with the heavy curse of doing no good, of being ufclefs in the world, • when men shall revile you and persecute you, and fay alt manner of evil of you falfcly, for my name's fake. Rejoice and be exceeding glad, for great is your reward in heaven.'

These are part of my reasons for chufing to abide, till I am better informed, in the Ration wherein God has placed me. As for the flock committed to your care, whom, for many years, you have diligently fed * with the sincere milk of the word,' I trust in God your labour fiiall not be in vain, either to yourhttps://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

self or them. Many of them the Great Shepherd has, by your hand delivered from the band of the destroyer; som<r of whom are already entered into peace, and some remain unto this day For yourself, I doubt not, but when your * warfare is accompliflied,' when you arc

made perfect through fuffcrings,' you shall come to your grave, not with sorrow, but as a shock of corn, full of years and vi&ories; and he that took care of the poor sheep before you was born, -vill not forget them when you are dead."

The reply to this is by Samuel WefIcy, junior, and dated Devon, February 81734-5- " Your friends, retirement, frequent ordinances, and freedom from care, are great blessings. All, except the last, you may expect in a lower degree elsewhere.

Sure all your labours are rot come to https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

C 140 ) this, that more is absolutely neceflary for you, for the very being of your Christian life, than for the salvation of all the parish priests in England!

'Tis very strange!

" To the qlieftion, * what good have you done at Oxford,' you are not careful to answer j how comes it then, you are fo careful about the good you might do at Epworth ? * The help that is done on earth, he doth it himself,' is a full solution of that terrible difficulty.

" The impossibility of return, the certainty of being disliked by them that now cry you up, and the small comparative good my father has done, are good prudential reasons ; but, I think, can hardly extend to conscience.

You * can leave Oxford when you will.* Not surely to such advantage. ' You have a probability of doing good there.' Will that https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

good be wholly undone, if you leave it?

Why Jhould you not leaven another lump i " What you fay of contempt is no thing to the purpose; for, if you will goto

Epworth, I'll answer for it, you shall, in a competent time, be defpifcd as much as your heart can wifii. In your doctrine, you argue from a particular to a general. To be useful, a man mull be esteemed, is as certain as any proportion in Euclid; and I defy all mankind to produce one instance of directly doing spiritual good without it, in the whole book of God.

" You join to contempt, hatred and envy. But the first is very hardly confident, the latter utterly incompatible

it; since none can envy another, but for something he efteems.

" God, yrho provided for the flack https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

before, will do it after my father's death."

May he not fuffcr them to be what they once were, almost heathens ? And may not this be prevented by your ministry?

" It could never enter into my head, thatyoucoutdrefufeonany other ground, than a general rcfolution against a cure of fouls. I shall give no positive reason for it, till my first is answered.

The order of the church (lakes you down; and the more you ftrugglc, will hold the faftcr. If there be such a thing as truth, I insist -upon it, you mutt, when opportunity offers, either perform that promise, or repent of it: utrum mavis ?"

This letter was answered as follows, on the 15th of the fame month.

Neither you nor I have any time to spare ; fo I mud be as short as I can.

" There are two questions between https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

( 143 ) us, one relating to being good; the oth;r to doing good. With regard to the for xner, you allow I enjoy more of friends, retuement, freedom from care, and .divine ordinances than I could elsewhere; and I add, 1.1 feel this to be butjuft. enough. 2. I have always found less than this to be too little for me ; and therefore, whatever others do, I could not throw up any part of it, without manifest hazard to my salvation.

" As to the latter, I am not careful to answer what good I have done at Oxford, because I cannot think of it, without the utmost danger. I -am careful about what good I may do at Epworth, first, because

I can think of it without any danger at all; and secondly, because, as matters now stand, I cannot avoid thinking cf it without fin. https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

" Another can supply my place at Epworth, better than at Oxford : and the good done here is of a far more diffufive nature. It is a more extendve benefit, to fweetenthe fountain, than to do the fame" to particular streams.

" To the objection, ' you arc despised at Oxford, therefore you can do no good there, I answer; first, a Christian will be despised any where; secondly, no one is a Christian, till he is despised; thirdly, his being despised will not hinder his doing good, but much further it, by making him a better Christian.

Without contradicting any of these propositions, I allow, that every one, to whom you do good directly, must esteem you first or last.

N. B. A man may despise you for one thing ; hate you for a second j and envy you for a third. https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

( I4J ) " God may suffer Epworth to be worse than before." But I may not prevent it without hazard to my own soul.

" Your last argument is ignaratio elenchi, or implies these two prop of i tions; first, " you revolt against any parochial cure of fouls;" secondly, " the priest who does not undertake the first parochial cure that offers, is perjured."

Let us add a third; " the tutor who, being in orders, never accepts a parifli, is perjured :" and then I deny all three."

The followinganfwer is without a date, but we may suppose it was returned immediately.

"You fay, 'you have but jufl enough/ Had ever man on earth more ? ' You have experienced less to be inefficient.'

Not in the course of the priesthood, to which you arc called. In that way I am Vox. I.

K https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

perfuadedj though * he that gathereth much hath nothing over ; yet he that gathereth little, hath no laac '

' There is danger in thinking of" the good you have done; but not of what you may.' Vain glory lies both ways.

But the latter was your duty; fo was the former j unless you can compare two things, without thinking of one of them.

' The good at Oxford is more diffitfive.'

'Tis not that good you have promised. You deceive yourself, if you imagine you do not think of what you have done. c Your want may be better supplied at Epworth.' Not if my father is right in his fucceffions.

A Chriflian will be despised every where. No one is a Christian till he is fo. It will further liis doing good.'

If universal proportions, I deny them all.

Esteem goes before the good done, as https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

well as follows after it. * A man may both despise and envy. '1 rue. He may have both a hot and cold fie of ague.

Contempt in general is no more compatible with, than necefTary to benefiting others.

" I said plainly, I thought you had made a general resolution. As to taking the first offer, I supposed an opportunity, a proper one; and now declare my judgment, mould you live ever fo long, in the ordinary course of providence, you can never meet another fo proper.

' An ordained tutor, who accepts not a cure is perjured.' Alter the term into, * who resolves not to accept,' and I'll maintain it, unless you can prove either of these two ; first, * there is no obligation at taking orders ;" secondly, ' this obligation is dispensed with:' both which I utterly deny."

K 2 https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

) Such was the controversy on this 'important occasion. We do not fcruple to call it important; for such it certainly

and such mint be every question, on the result of which mail depend the choice of that situation, which is to give it's colour to every future circumstance of life.

In one respect, the difputants seem to have been well suited to each other.

There was on both fides the ftrictefl: probity, and the most unequivocal integrity and it is obvious, that the conduct of Mr

John Wesley was perfectly difmterefted.

At lead it was decidedly free from any bias on the side of worldly interest. The rectory of Epworth mull have been a situation full as respectable as a fellowship at Lincoln j and in all probability, considering the strict discipline of Mr Wesley, and the comparatively small https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

C '49 ) number of pupils he had under his tuition, more advantageous. Of the labour in either case, we mail fay nothing. Whatever had been his situation, it would have made no difference with him. Such was the activity of his mind, and such his views of the necessity of laborious usefulness, that, whether he had accepted of a living, or retained his fellowship, he would equally have appeared,, as he was for more than sixty years, the most diligent and industrious of mankind.

This concession, which the fullefl: conviclion of his integrity has extorted, lays us under no necessity of entirely approving his conduft, or of adjudging him the vi&ory in this debate. The judgment of most of our readers, will give the right side of the argument to the elder Mr Wefleys : and there are several reasons to incline us to the fame opiK3 https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

) nion. The injunctions of a veneiahle, declining parent, the welfare of a numerous and dependent family, and the unanimous concurrence of a whole parish,are confutations of such moment, as to leave us no difficulty in supposing, that their voice was the voice of God. And on a review of his obje&ions, we cannot help thinking, that several of these were frivolous, and imaginary; that his religion had in it too much buttle and business, with too deep a tin&ure of austerity; that, in some inflapces, he imposed, both on himself and others, a yoke not unpofed in the Scriptures, and which human nature is little calculated to support; and that he conceived many things to be neceflary, which we greatly doubt whether they were fo, even in his case ; but arc certainly not neceflary to mankind in general. https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

One exception we mud make in his favour. Tho' we think it not in human nature to despise a good man, we are persuaded that there is, in all countries, a description of men, fo naturally and fo univ-erfally wicked and corrupt, as to have conceived an invincible aversion to every thing thai is good. Perhaps we may go a flep farther. They hate it as much, because it is good, as because it is contrary to their own character and pursuits: and like the Athenian, who was out of all patience with hearing fo much of Ariftides the Jufi:, they arc ever ready to fliow their malignity againfl superior merit. But we hope, for the credit of humanity, that this is not descriptive of a general charafter.

With this exception, we take the liberty of entering our caveat againfl one material part of Mr Wesley's argument. https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

His reafonings on the supposition, that contempt Is neceflary to success in ther ministry, though ably and mgenioiifly supported, will scarcely be aflented to.

It appears indeed fo contrary to nature and feeling, and is fo evidently opposed by reason and observation, that we know not how to admit it. From the history of our Saviour and the Apoflles, it does not appear that their chief usefulness was in those places where they were despised and opposed, but on the contrary, where they were mod efteemcd and care fled.

The contempt which St. Paul found among the Jews, was the reason of his departure to the Gentiles : and we find it particularly noticed of one city, that our Lord could not do " many mighty works there, because of their unbelief."

What is there understood bv unbelief is https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

obvious. They rejected his miiiion-, and treated him with contempt.

Another circumstance to be observed is, that Mr Wesley, as his brother takes notice, argues from a particular to a general. Because the Jews, in the infancy of Christianity, hated Jesus Christ and his Apostles; and because he had predicted, that they mould be exposed in the course of their ministry to much persecution, he thence infers that, in the more advanced stages of Chriftianiry, the fame prejudices fliould remain, and every

Chriftbn be hated and despised by the majority of mankind. But it is by no means clear to us, that this reasoning will (land the test.

It has been contradicted, in thousands of instances, by matter of fast.

Many have there been in all ages of the mod excellent characters, who not only did not fufier aversion and contempt, https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

) but were universally beloved and esteemed. We give Addison as an example.

The case of the Apoltles was peculiar.

The downfal of superstitions almost coeval with the world, the deflrucYion of polytheifm, and the extirpation of a religion, which the laxity, as well as absurdity of it's principles, and the impurities which it not only tolerated, but enjoined, had rendered peculiarly pleafmg to the depraved and vicious taste of it's votaries, were the avowed objefts of their million: fo that the oppofnion they had to contend with, might naturally be expe&ed.

We admit particular exceptions. There may be exempt cases and peculiar occasions, when good men are not treated as they deserve. But in the present state of the world, we need not fcruole to fay, that where such persons meet with decided and general opposition,thefaultmufl in a great https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

) •measure originate with themselves. There is a want of prudence or abilities, or some defeft in their judgment or deportment, which has a tendency to create dislike, and to frustrate their good intentions. We fay this with the more confidence, as we speak from observation; having often heard sentiments from the pulpit, disgustingly absurd and indefensible; and having been witnefles to improprieties and extravagancies in religious characters, which, though they did not amount to immorality, could not fail of the effeft we have just mentioned.

It may be remarked, by the way, that there has been of late much false reasoning on these fubjech, from an idea, that there mud be an exaft parallel between Chriflians of the present and apoftolic age, and between the ministers of every fubfcquent period, and the apofllcs themhttps://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

selves.

An idea, thar> which nothing1 can be more absurd. We might as wdi fay, that every Christian minister mufl be as capable as they were of healing the sick or of railing the dead i That we ought to be as pious, as the primitive Chriflians, and the present ministers of religion as anxious for the salvation of mankind as the apostles were, is indifputably true: but we deny, that similar piety mufl; be neceflarily produ&ive of limilar persecution.

To suppose this, were to suppose, that to this moment, Christianity has done nothing for mankind ; that the increase of religion does not check the spirit of intolerance and persecution ; and that the world is, in this age, as corrupt and flagitious, as illiberal and uninformed as in the carliefl: ages. All which is abfolutcly false. Religious reformation, and the progress of https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

learning and science have long been in a certain degree proportioned to each other. The improvements in the arts of peace; the numerous inflitutioni in air moll all countries, for humane and charitable purposes; the more liberal manner in which war is conducted j with the comparatively small number who now /all a sacrifice to the third of power and the ambition of princes, are full and unequivocal demonstrations of the mild and pacific influence of the religion of Jesus.

This is not all. The judgment of any candid and dispassionate enquirer will at once decide upon these paradoxical positions ; " to be useful, you must be despised.

The being contemned is absolutely neceflary to a CSiriftian's doing his full measure of good in the world." How fo ? Do men then go for inftrucYion to those they despise ? Are we disposed to https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

submit to the decisions of tbofe, whole principles we abhor, and whose talents we hold in contempt^ It is iropoffi>ble. We must of necessity esteem a man who is useful to us; and the esteem must be prior to the usefulness.

That xt God will employ those most, who are fittest to be employed; that those are fittest, who are most holy; and that, as contempt is a glorious means of advancing holiness, God will most employ thofc who are'moil defptfed," is an argument that reminds us of the famous deduction of Themiftocles, by which he proved, that his little boy governed the world. The failure of one Jink deftroya the chain. Should it even be granted, that contempt may advance holinefif, which will require some proof (son we have no great idea of " Beelzebub casting out Beelzebub") we are yet to rehttps://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

member, that a man may be sufficiently in contempt, without the lead capacity for public usefulness: and that contempt is no small presumption' against him.

And though it fliould be granted, that a bad man may hate his more excellent neighbour for his piety and his excellencies, it is not in his power to despise him.

Hatred and contempt are scarcely consistent.

Contempt and envy are totally incompatible. Nor does it at all mend the matter, to fay, that " a man may despise you for one thing, hate you for a second, and envy you for a third." We are now considering tills despised person in one simple point of view, as a real Christian : and in this view, it is nGt possible that thefc contrary paflions fliould be exercised upon the fame object.

We have already hinted another objection, that (truck us very forcibly; https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

and that is, that Mr Wcfley was perhaps too pofitlve, and depended too much on his own judgment. His /father seems to have entertained the fame idea, where he bints the necessity of " bending his mind to the will of God." When a man's owa opinion is contrary to that of several of the mod sensible people in ihe nation ; when thefc persons arc his nearest relations; and when their judgment fo clearly concurs with the voice of a whole pari(h, it seems not improper to conclude, that there is in it something providential, and that he ought to doubt his own judgment, and to suspend his determinations.

And what friend of Mr Wesley's is there, fo bigoted as to fay, he could not i>e miltaken ? It is very poflible, he might conceive some things to be materially hurtful, which" were not fo dangerous as he apprehended; and that he https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

C 161 ) might suppose his salvation abfblutcly to depend upon the society, and other advantages he enjoyed at Oxford, when in reality it was not fo. Add to this, that his reafenings on this fabjeft seem to argue too much confidence in outward means, and too little in the grace of God: as if it were impossible he mould be kept from evil in the fame circumstances as other men ; and as if (to use the language of his brother) ' more were necessary to the very existence of his christian life, than to the salvation of every other clergyman in the kingdom."

Strange indeed!

Thus, with the freedom of history, but without any intention of offence, have we hazarded our opinion on this occasion.

And though we differ, and presume that mod people will differ from Mr Wesley, and conceive that he saw VOL. I.

L https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

great difficulties, where in reality there were none but what his own imagination had created, it is impoflible not to admire and give him the full credit of his conrcientioufnefs and integrity. Perhaps in this case his judgment was erroneous and his reafonings inconclusive ; but it must at leafb be granted, that, as the fubjeft presented itself to his mind, he could not, with a good conscience, have attcd otherwise than he did. https://doi.org/10.1017/CBO9781139644792.006 Published online by Cambridge University Press

Or HIS MISSION TO AMERICA.

W 'KEN we firfl: became acquainted with the subject of this chapter, it was not without some surprise.

Having seen in how determined a manner Mr Wesley had opposed himself to the follcitations of his friends, with regard to Epworth, we naturally expected, that nothing less than stern neceflity .could have induced him to quit his beloved retirement. The contrary however was the fast.

In one of his excursions to London, he met with a gentleman (Dr Burton) who was one of the .trustees for the new colony at Georgia:

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and was induced, by his felicitations, though with some reluftance, to give up his pupils, and to leave his native couatry.

Not long after the correspondence we have fo particularly considered, we find him embarked. On the 14th of Ottober 1735, accompanied by a Mr Ingham of Queen's College, Mr Delamottc, son of a merchant in London, and his brother Charles, he went on board the Simmonds, off Gravefend, bound for Georgia. In thj: fame ship was Mr Oglethorpe, who was afterwards a general officer, and died a few years ago at a very advanced age. Mr Wesley's chief object was the mission to the Indians, whom, however, from the troubles that prevailed on the continent, he had little opportunity of inftrucYing.

While the ship remained in the river, https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

( 16S ) he wrote to his brother Samuel, informing him, that he had presented his. father's Comment on Job to the Queen, who rewarded him with many smiles and good words. In this letter he greatly obje&s to the usual mode of education j finds fault v/ith many of the claflics, especially Ovid, Virgil, and Terence's Eunuch, as being calculated to inflame the ienfual appetites, and to cherifli the love of grandeur and ambition; and as totally contrary to that purity of heart, which, he observes,is much more important than elegance of style. He tells him, that he, as well as bimfelf, was called to the conversion of heathens; that his scholars were fo many fouls committed to his care, to prepare them for eternity; and that he therefore conjured him to banish the classics, with their poison, from his school, and introduce, instead of them, such chriftthttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

an authors as would work, together with him, in " building up his flock in the knowledge and love of God."

Here again we are constrained to enter our diflent; having no idea that the languages can be taught with any propriety, or to any degree of perfection, but by the claflics. But in this instance, his opinion in 1735 and in 1777 was exa&ly contradictory. In the second volume of the Arrhinian Magazine, is a letter from a clergyman, who asks whether a religious schoolmaster may use the classics in his school; and he answers, " doubtless he may." We cite this as one proof, among others, that, in the latter part of life, he was less rigid than in his youth.

On Friday, the 17th of October, the ship being fiitl in the river, he preached without notes, and administered the sacrament on the quarter deck. The first https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

time of his preaching in this manner was accidental. He had gone to Allhallows', in London, to hear Dr Heylin, who, at that time, was much followed. The Doctor not coming, Mr Wesley was requested to supply his place; and having no notes about him, he preached extempore.

By heavy gales and contrary winds, he Was detained some time in the channel, and did not get out to sea till the ioth of December.

Among the passengers were twenty-fix Germans, -who were going to fettle in America: and here commenced his acquaintance *vvith the Moravian brethren, which he cultivated for some time with great affiduity. He gives them an excellent character, and particularly commends their humble and christian deportment during the pafiage, and their calm and resolute

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behaviour in the moment of danger.

Nitchman, the Moravian bishop, began to learn English, Mr Wcfley German, and Mr Dclamotte Greek.

Mr Charles Wesley wrote sermons, and Mr Ingham inftrutted the children.

To- (hew Mr Wesley's love of discipline, and and his fondness for doing every thing by rule, it will not be amiss to tranferibe his account of the manner in which they spent the day. " We now began to be a little regular. From four in the morning till five, each of us used private prayer.

From five to seven we read the Bible together, carefully comparing it (that we might not lean to our own underftandings) with the writings of the earHeft ages. At seven we breakfafted ; at eight were the public prayers.

From nine to twelve, learnt the languages, and instructed the children. At twelve we https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

met, to give an account to one another what we had done since our last meeting, and what we designed to do before our next. At one we dined. The time from dinner to four we spent in reading to those, of whom each of us had taken charge, or in speaking to them fever ally, as need required. At four were the evening prayers; when either the second leflbn was explained (as it always was in the morning) or the children were catechifed and inftrufted before the congregation. From five to fix we again used private prayer. From fix to seven I read in our cabin to two or three of the paflengers, of whom there were about eighty English on board, and each of my brethren to a few more in theirs.

At seven I joined with the Germans in their public service; while Mr Inghatn was reading between the decks, to as many as https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

desired to hear. At eight we mes to instruct and exhort one another. Between nine and ten we went to bed, where neither the roaring of the sea, nor the motion of the ship, could take away the refremmg sleep which God gave us."

None can fay that the time was not well filled up. But we doubt whether fo unremiting an attention and such a multiplicity of business is not too much for the human mind.

We remember the observation " neque femper arcum tend it Apollo."

If the bow be not sometimes unftrung, it will soon lose it's elasticity.

We fufpeft too, that rough weather, and the various changes incident to a paflagc by sea, must frequently have interrupted this ceconomy.

On Thursday, the 15th of January, 1736, several were much exasperated https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

with Mr Wesley, for having complained to Mr Oglethorpe of the unequal distribution of water, which was put into better hands. From the 17th to the 25th they had violent storms ; the sea going frequently over the ship, and breaking through the cabin windows.

He observes that the " English were exceedingly frightened, while the Germans, men, women, and children were perfectly calm," which he afcribes to the power of religion. From the Germans, fays he, " I went to their trembling neighbours, and pointed out the difference in the hour of trial, between him that ferveth God, and him that fervcth him not."

On the 29th they fell in with the skirts of a hurricane, which however did no damage; on the 4th of February they saw land; and on the 6th, after a ftorhttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

my passage, first set foot on shore, on a ftnall uninhabited island, near Tybee, where they kneeled down and returned God thanks. Mr Oglethorpe immedi* ately set off for Savannah.

During this passage it was that Mr Wesley, "judging it might be helpful" to him, discontinued the use of fiefh and wine, and confined himself to vegetables, chiefly rice and bifket.

He also left off eating fuppers ; and his bed having been wet by the sea, he lay upon the floor,, and slept found till morning. He adds, " I believe, I shall not find it needful to go to bed, as it is called, any more."

While the ship lay off Tybee, fever a i Indians came on board, shook hands, and welcomed them to America.

They expressed a desire to be inftru&ed, as loon as they were at liberty from the confufions of war ; but added, " we https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

( 173 ) would not be made christians as the Spaniards make christians; we would be taught before we are baptized. ** It is submitted to the judicious reader, how far Mr Wesley's reply to these Indians •was just and feafonable.

There is but one, he that fitteth in heaven, who is able to teach man wisdom. Though we are come fo far, we know not whether he will please to teach you by us or no. If he teaches you, you will learn wisdom; but we can do nothing." He describes them as being tall, well proportioned men, with a remarkable softness in their speech, and gentleness in their whole beJiaviour.

From the conventions he and other Europeans had with the Indians, it appears that their notions of religion were very crude and imperfett; that they had some idea of the interpofltion of invisible beings, in the governhttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

( '74 ) tnent of the world; and some notion of the morality or immorality of certain actions. They thought it foolish in white men to b'uild great houses, as if they were to live for ever; and condemned that practice, fo common among the savages, of taking medicines to procure abortion.

At Savannah Mr Wcfley became a c <juainted with Mr Spangenberg and, ether Germans, and attended at the confecration of a bishop; when he tells us, that thefimplicity andfolemnity of the occasion made him almost forget the seventeen hundred years between, and imagine himself in one of those assemblies, 'where form and state were not; but Paul, the tentmaker, or Peter, the fisherman, presided; yet with the demonstration of the ipirit and with power.' https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

By the dire&ion of Mr Oglethorpc, a house was built for the missionaries-, who, on their arrival at Savannah, were received with great cordiality. Mr Wesley entered upon, his ministry, on Sunday, the 7th of March 1736, by preaching from the epiftle for the day; and observes that, when he saw the number of people crowding into the church, the deep attention with which they received the word, and their seriousness afterwards, he " could not believe, that this serious, attentive people should after* wards trample under foot that word, and fay all manner of evil falsely of him thajt spake it."

Colonists have generally been remark ed as an obstinate and ungovernable people j but perhaps the fault was not wholly in the Georgians. The Americans are not to be managed, but by a delicate and https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

Ikilful hand. His father had observed to him, that, in order to do good to mankind, " a particular talent is neceffaxy, great prudence as well as fervor/'

Mr Wesley's conduct (to fay the least of it) was, on many occasions, capricious and fanciful: in some instances, absolute and defpotic. He gave great offence by jnfifting upon baptizing their children by immersion, which, though provided for in the rubrick, was not at all neceflary, and which no clergyman did but himself.; while his experiments upon his own conftilution, first, leaving off meat and winej then giving up fuppers, and lastly, confining himself to bread, in order to try

" whether life might not be sustained by one fort, as well as by variety of food,** were by no means calculated to imprels his parishioners with the moil favourable opinion of his judgment. It is not prchttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

tended there could be any intrinsic evil in such experiments ; but they certainly were not judicious. They had at lead a whimsical aspect, and induced in many •who observed him, a suspicion, that he laid too great a ftrcfs on bodily aufterities and trifling circumstances, which have nothing to do with a man's salvation, nor any necessary connection with his chriflian character. Mr Wesley was of the contrary opinion; as will appear from his own words, written when he firfl entered upon his bread diet. " To the pure all things are pure. Every creature is good to them, and nothing to be rejected.

But let them, who know and feel that they are not thus pure, use every help and remove every hindrance; always remembering, he that defpifeth little things, shall fall by little and little."

VOL. I.

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During his residence on the continent, he frequently laboured, not only with hk tongue, but with his hands ; and continued his custom of eating little, of sleeping less, and of leaving not a moment unemployed. In some Tefpccts he was admirably calculated for a missionary in a cold, inhofpltable clime. For fo small a person, he pofiTefled great muscular strength, a found and vigorous constitution, with a most ardent and indefafigable mind.

He exposed himself, with the utmofl indifference, to every change of season, and inclemency of weather. Snow and hail, storm and temped had no effeft on his iron body. He frequently lay down on the ground, and slept all night, with his hair frozen to the earth. He would swim over rivers, with his cloaths on, and travel till they were dry j and all this without any apparent https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

( V9 ) injury to his health. He seems also to have poffefled great presence of mind and intrepidity in danger.

Going from Savannah to Frederica, the pettiawga, in which he was, came to an anchor. He wrapt himself up in a cloak, and went to ileep upon deck: but, in the course of the night, he rolled out of his cloak, and •fell into the sea, fo fast asleep, that he did not perceive where he was, till his mouth was full of water. He swam round to a boat, and got out.

On his arrival at Frederica, he found his brother exceeding weak, from the flux, with which he had been some time confined: but he recovered from the moment he favv him! The medical men would fay, that the joy, occasioned by his arrival, had a sudden effeft on his constitution, and gave an impulse to the system., favourable to convalefcence. Mr

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( i8o ) Wesley saw it in another point af vie-sr. and fays, " this hath Cod wrought!"

Returning to Savannah, they agreed to advHe the people, those who were the mod ferioas, to form themselves into a society, and to meet once or twice a week, in order to reprove, in(lru£t, and exhort one another j and, fiom these, to feledt a smaller number, for a more intimate union. With each of these divisions the two brothers frequently converfed, and met them all together, on Sundays, at Mr Wesley's house. Here was the origin of the future ceconomy of classes and bands.

On Sunday, the 9th of May 1736, he began to divide the public prayers into three services, in conformity to the original inftkutkm of the church.

The morning service began at five; the communion office and sermon at eleven j https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

the evening service at three. Mr Og!ethorpe, on his return from the fourh, gave orders against the profanation of the Lord.'s day, by fishing and fowling; and Mr Wesley fumnved up, ait Frederica, what he had seen. and heard among them, inconsistent with christianity.— " Some were profited, and the reft deeply offended."

From this time, the offence became general.

Many of his friends grew shy.

They confukred his sermons as fatires upon particular persons ;. and some determined they would hear him no more. He now observes that, during a violent thunder storm, he foun-d he had »ot yet conquered the fear of death.

Going for Cuarlefbown with his brother, who was about to embark for Europe, they were in danger of overfetting in a boat. The mast fell, through the vioM i https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

lence of the storm, but the sailors got it into the boat, and, by a vigorous exertion, rowed on shore.

On his return to Savannah, finding:

Mr Oglethorpe was gone, he flayed only one day; and leaving Mr Ingham and.

Mr Delamotte, set out once more for Frederica. In walking to Ihunderbolr,. he was excefiively wet by the rain; and observes, that the general idea of the unwholefomenefs of the rains and dews, in America, is a mere vulgar error; that he had frequently been wet with the rains, and had lain many nights exposed. to the dew, without the lead injury.

And fo, continues he, " might any one, if his constitution were not impaired by the softness of a genteel education!"

If the parifliioners of Savannah and Frederica did not receive much benefit from his inftrudYions, it certainly was not https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

for want of diligence on his part. He fcems to have been fully employed, during his residence among them, as will appear from the account published in his history of methodifm, which we insert in his own words. " On the Lord's day, the Englifli service lasted from five to half past fix. The Italian (with a few Vaudois) began at nine. The second service for the Englifli, including the sermon and the holy communion, continued from half past ten till about half past twelve. The French service began at one. At two I catechifed the children.

About three began the Englifli fervicc.

After this was ended, I joined with as many as my largest room would hold, in reading, prayer, and singing praise.

And about fix, the service of the Germans began, at which I was glad to be M 4 https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

present, not as a teacher, but as a learner."

"What immense labour was this! And what an idea mufl it give us of his irtduftry and perseverance, rf we confider, that, besides the French and Italian, which we know not whether he acquired here or at Oxford, he Fcarnt German, that he might converse with the Moravians, and Spaniih, for the sake of his

Jewifti parifliioners!

We particularly notice a remark he makes about this time. He had been sent for to a person, who became a convert from popery.

On this occasion he observes, that he had received many advices to beware of the increase of popery, but not one caution against the progfefs of infidelity; which, fays he, is a little extraordinary; for, " in every place where 1 have yet been, the number of https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

Converts to popery bore no proportion to that of the converts to infidelity."

He adds, that as bad a religion as popery is, no religion is still worfc; thar the state of a deifl is more datigcrous than that of a papift; and that he had "known many of the latter reconverted, but not one of the former." There is undoubtedly much propriety in these remarks

It is certain however, that deifts have sometimes been reconverted. Lord Rochefter is a memorable inflancc: and, if we mistake not, Mr Wefiey himself has had the pleasure, since that time, of seeing several examples of the fame kind.

But the good catholics will hardly thank him for the association; though many of our readers will perhaps join him in supposing, that to allow popery to be better than infidelity, is to fay all that can be feid upon it. https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

( 186 ) Of his usefulness in America, as we have little information, we can form no accurate conception. All that we can learn of it, must be from his own account, which is as follows: " All in Georgia have heard the word of God".

Some have believed* and begun to run well. A few steps have been taken towards publifliing the glad tidings, both to the African and American Heathens.

Many children have learned how they ought to serve God, and to be useful to their neighbour. And those, whom it mofl concerns, have an opportunity of knowing the true date of their infant colony v and laying a firmer foundation of peace and happiness to many generations." By the African heathens, we suppose he means the slaves that were brought to the continent; and by the steps taken for the inftruftion of them https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

) and the Indians, we are most likely to understand, the school, called Irene, erefted for them, under the infpecYion of Mr Ingham.

Of the success of it we have not heard.

That his situation abroad was, upon the whole, extremely unpleasant, we have no doubt.

But the mofl unfortunate event that befel him, was his difference with Mr Caufton, who was storekeeper and chief magistrate of Savannah. Not long before this happened, he complained, in a letter to a friend, that he could not conceive how he " could attain to the being crucified with Christ," being in a condition he neither dcfired nor expected in America, in ease, honour, and abundance. As for the ease and honour of his situation, we know nothing of it: but the abundance he complains of was certainly no great matter; for the exhttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

C 18& ) pences of Mr Delamotte and himself, far one whole year, did not amount to forty five pounds. The cause of complaint, fo far at lea ft as if related to eafc and honour, was presently removed.

The calm was succeeded by a storm. Meeting with Mr Spangenberg, on his way to to Ebenezer, he mentioned his situation; and having consulted him, with regard fo the conduct he should pursue, determined to follow his advice.

Mr Wesley informs us, that he had reproved Mrs Williamfon, Mr Cautton's niece, for fomcthing in her behaviour, that he disapproved.

The reproof was highly refenced by the lady. Soon after he repelled her from the communion; in consequence of which, a warrant was served upon him, and he was brought before one of the bailiffs and the recorder. Refusing to acknowledge their auhttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

thority, in a matter purely ecclefiaflicat,. he was ordered to appear at the next court held for Savannah. After some sharp words on the part of Mr Caufton, Mr Weflev wrote to his niece, telling her, that if she offered herself at the table, on the next Sunday, be would inform her, as he had done before, wherein she had done wrong; and then, fays he, *; when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God."

This was judged rather an aggravation, than a reparation of the offence.

Mr Caufton then declared he would have fatisfacYion, and soon after told many persons, that Mr Wesley " had repelled Sophy from the communion, because (lie had rejected his proposals of marriage, and married Mr Williamfon."

On this octfafion he takes notice of the " gracihttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

( io.o ) ous providence of God, in the leflbns for the week," which turned chiefly on encouragements to patience under sufferings.

His chief fear seems to have been, left this affair mould have induced the people to absent thcmfelves from the service: but his fears were disappointed.

The congregation was more numerous than usual; and many, he informs us, took notice of those words, in the first lesson, " set Naboth on high among the people, and set two men, sons of Belial before him, to bear witness against him."

It is said that, when the time of trial approached, a jury was packed by his antagonist, composed of a papift, a Frenchman, an infidel, and about twenty dififenters and others, who, having perfonat quarrels with Mr Wesley,had openly vowed revenge. A charge was given by Mr Caufton, to beware of spiritual https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

tyranny, and to oppose the illegal authority that was usurped over their confcitnces; and a long lift of grievances was found by the grand jury, though not without a protest from several of the jurors. Mr Wesley moved for an immediate hearing, which, on various pretences, was put off; when, having consulted several of his friends, and put up advertisements of his intentions to return to England, notwithstanding an order to detain him, on die 2d of December 1737, he <! (hook oft* the dust of his feet, for a testimony against them," and left Georgia, having preached the gospel there (to use his own words) not as he ought, but as he was able, one year and nearly nine months.

Such was the leave our missionary took of America, to which he never returned. This affair has been varioufly, https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

C but we fufpecl, in no infl.ar.ce accurately, related. The editors of the Gospel

Magazine fay, that he left Savannah by night, and on foot, to elude the terrors of a court of justice.

We -follow -the account, defective as it is, which he publiflied in the Journals. But, on a review of the tranfocYicm, we are particularly struck with the oontraft between the reception he met with, and the honour and popularity of Mr Whttefteld, in every part of the continent. It is much to be lamented by Mr Wesley's friends, that, though his American enemies evidently acted in a mod violent and unjust manner, his rectitude of conduct is not fo clear as might be wished.

He does not tell us of what nature was his complaint against Mrs Williamfon: nor does he deny that he had made his addresses to this lady j which, if not true, he cerhttps://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

( 193 ) tainly ought to have contradicted in the molt exprcfs terms; for, on this circumAance, the public opinion mud be necessarily suspended.

If it was true, his behaviour will be naturally afcribed to the phrenzy of disappointed love.

If not, some other reason mull remain in reserve. But on this question it is impossible to decide. We may conjecture; but we cannot speak with certainty.

His brother Charles finding the climate to disagree with his constitution, had failed for England in July 1736. Mr Ingham left Savannah on the 26th of January 1737. How long Mr Delamottc remained, we are not informed.

Mr Wesley does not bid adieu to the continent, without relating some melancholy instances of the cruelty and villanics of the matters of i hips, while the rage for emigration was fo prevalent* Vol.. I.

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It is indisputable, that they used infimte art to induce farmers and tradefraen to embark for this land of promise; when, after borrowing their money, and plundering them of their property, they fold them to the planters. The consequence, in many instances, one of which is related by Mr Wesley, was diftracYion and suicide.

He also gives an account of the fixation of Georgia, it'sfoil, produce, cultivation, and inhabitants. But we have some doubt of the corre&ness of the portrait.

The colouring partakes rather too much of they"ombre ; and we perceive, whenever he has occasion to speak of America, certain traits of prejudice, that we can easily account for, but which are scarcely worthy a philosopher and a citizen of the world.

He gives the following shocking cha.https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

Tadler of the Georgian Indians: " Every one does that which is right in his own eyes; and if it appears wrong to his neighbour, the person aggrieved, steals on the other unawares, and shoots him, scalps him, or cuts of his ears: having only two short rules of proceeding, to do what he will, and what he can. They are all, except perhaps the Cho&aws, gluttons, drunkards, thieves, diflemblers, liars. They are implacable, unmerciful murderers of fathers, murderers of mothers, murderers of their own children ; it being a common thing for a son to shoot his father or mother, because they are old and pail labour ; and for a woman either to procure abortion, or to throw her child into the next river, because she will go with her husband to the war. Indeed husbands, flriclly speaking, they have none; for any man leaves

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his wife, fo called, at pleasure; who frequently, in return, cuts the throats of all the children (he has had by him. Whoredom they account no crime, and few instances appear of a young Indian woman's refusing any one. Nor have they any fixed punifliment for adultery; only if the husband take his wife with another man, he will do what he can to both, unless speedily pacified by the present of a gun or a blanket." That this horrid pi&ure has it's originals in real life, we have no doubt, but we cannot admit it as an universal likeness. We know, on the contrary, that there are many exceptions; and that Europeans have often owed their lives to the clemency of Indians.

Mr Wesley, disappointed in the prime objeft of his mission, embarked for Europe, at Charleftown, oa Thursday, the https://doi.org/10.1017/CBO9781139644792.007 Published online by Cambridge University Press

) of December, 1737, made the Lizard-point on the 29th of January, and after a pleasant pafiage3 landed at Deal, en the lft of February, 1738. Mr Whitefield failed through the channel for America, as he entered it, on his return.

On the 3d he came to London, after an absence of two years and four months.

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His

REFLECTIONS ON HIS ARRIVAL;

HIS C O N -

VERSION AND JOURNEY TO HERNHUTH AND

MARIENBURN.

A BOUT this time he observes, that his mind was full of thought; and that he wrote down part of what occurred to him, as follows : " It is now two years and almofl four months since I left my native country, to teach the Georgian Indians the nature of christianity: but what I have learned myself in the mean time ? Why, what I leafl of all suspected, that I, who went to America, to convert others, was never myself converted to God. I am not mad, though

I thus speak j but I speak the words of https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

( 199 ) truth and fobernefs; if haply some of those, who still dream, may awake, and fee that as I am, fo are they." The remainder of this foliloquy, remarkable as it is, there is no need to transcribe.

What we are now concerned with, is the tendency of it; and that is, to fliew that, notwithltanding his zeal, his labours, his sincerity, his charity, and his punctual obfervancc of the means of grace, he " was not a christian, because he had not faith."

His notion of faith is, " a sure trust and confidence that a man hath, that, through the merits of Christ, his fins are forgiven, and he reconciled to the favour of God." So far he agrees with the church of England.

How far his idea of the mode of communication will be deemed orthodox, is another question. He supposes, and we believe it is the doclrine of the Moravian brehttps://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

) thren, from whom it was derived 16 the first methodifts, that this confidence is conveyed by an immediate influence of the Holy Spirit, who is fuppofcd, by a strong persuasion, in some way or other, dire&Iy communicated to the mind, to reveal this important circumdance* This is called by some divines, " the faith of aflurance:" and it is one of those peculiar do&rines, in -which Mr Wesley is supposed to differ from mod of the protestant churches. As we shall probably give this fubjett a more particular consideration in the sequel, we dismiss it for the present.

But we cannot pass over Mr Wesley's reflexions on his own date, without remarking a difficulty we are under.

Of his own character he mult be allowed to be the bed judge. But how fliall we reconcile him with himself ? On his rehttps://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

turn from Georgia, in 1738, he fays he was not a christian.

The Journal iir which this is said, was published in 1775: and yet, giving an account in this fame Journal, of himself, and of what he judged to be his flatein 1729, when-he declared his persuasion, that he was " even then in a state of salvation," he adds, in a note at the bottom, " and I believe I was *." How these passages can be made to agree, we are at a loss to discover: since it is generally understood among the orthodox divines, that if a man has not faith, he is not a christian; and if not a christian, consequently, not in a state of salvation.

There is indeed a diftincYion of his, which, if there were any thing in it, might poflibly do something toward reconciling this contradic- * See ift Journal, page 68; and 2d Journal, page 26. Edition 177j. https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

) tion. He fays, in one place, that he ** had the faith of a servant, but not of a fan *."

But we doubt the propriety of this diflinction.

Does he mean here, what is called in Scripture, a " servant of God," or does he not ? If not, he could have no true faith, and therefore could not be in a state of salvation. But if he does, then we fay, that in this refpett, the Scripture knows no difference between the phrases, " sons of God and servants of God j " consequently, here is a distinction without a difference.

During his refidenceat London, where he was detained several weeks by the trustees for Georgia, he informed his friends of some reasons, which hastened his return to Englandj and, being advised to relate them to the trustees, he waited

See note, zd Journal, page 17. Edition 1775. https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

twice on Mr Oglethorpe, without having an opportunity to explain: but, attending soon after at the board, he gave them an account of the colony, fo little flattering, and fo contrary to that which had been'given them by others, that he sup* poses some of them never forgave him.

It was at this time that he preached in many of the churches in town ; but such was the effeft of hisunfafhionable doctrine, that after the firflfermon in every church, he was generally informed, he mud preach there no more. The doctrine, to which we particularly allude, is what he calls " saving faith," which, he informs us, he saw clearly on Monday March the 6th, 1738, and " declared it without delay."

The consequence of this mode of preaching, he fays, was, that God then began to work by his ministry, as he had never done before. https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

He now spent some time in vifning some of his friends and relations ; met with Peter Bohler, Schulius Richter, and other Moravians just landed from.

Germany ; in whose company and conversation he exprefles a particular fatiffaftion.

Soon after, going to Oxford to fee his brother Charles, who was said to be dying, he found him recover from the pleurify.

Here he again met with Bohler, who thought him too philosophical, or too rational (for we cannot tell which) and laconically told him,

mi frater, mi frater, philofophia ifta tua excoquenda eft."

It was by him, he tells us, he was convinced of the want of that faith, whereby alone we are favedj and by his advice he began to preach " salvation by faith alone." Peter's words are remarkable: " preach faith till you have it; and then, because you have it, https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

you will preach faith."

The fir(t to whom he preached this do&rine, was a prisoner under fentencc of death/ The effett is not mentioned.

Much-of this spring was spent in travelling with Mr Kinchin, a fellow of Corpus, to Manchefter, Holms Chapel, Newcaftle in Staffordfhire, and several other towns, where they frequently preached and exhorted, either embracing or making occasions of speaking in public and private, in inns and stables, and wherecver they came, on matters of religion, and with various success.

Some flared in silent astonishment at their reproofs and exhortations; while others seemed thankful and willing to receive instruction. In some instances, prudence held their tongues, and prevented them from embracing opportunities of speaking to those who attended them at their inns, https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

) and in other places; and Mr Wesley mentions some occasions, in which he supposes they were providentially rebuked for their negligence. Among other* he gives the following instance : " The next day, March, i ith, we dined at Birmingham, and soon after we left it, were reproved for our negligence there (in letting those, who attended us, go without either exhortation or inftrucYion) by a severe shower of hail!"

In the latter end of March, or the beginning of April, he left off his custom of confining himself to a form of prayer.

This change firfl; took place at the Caflle in Oxford, where he and Mr Kinchin went to visit a prisoner. They fir ft prayed in several forms, and then in " such words as were given them in that hour."

The man kneeled down in " great heaviness and confusion."

After a short https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

space he rose up, and eagerly said, " I am now ready to die. I know Chrifi: has taken away my fins, and there is no more condemnation for me." He adds, " the fame composed chearfulnefs he fhewed, when carried to execution: and in his last: moments he was the fame* enjoying a perfeft peace, in confidence, that he was accepted in the Beloved."

Mr Wesley again observes, that, " on Monday, April id, being at Mr Fox's society, his heart was fo full, that he could not confine himself to the usual forms ; and that he did not propose to be confined to them any more, but to pray indifferently, with a form or without, as he should find suitable to particular occasions."

At this time, his mind having been warmed by the difcourfes of his Moravian friends, he was waiting in anxious https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

) expectation for his own converfum. He fays, that he had now no objection to what Bohler had said of the nature of faith, and of the holiness and happiness, which he described as the fruit of it.

But he could not comprehend -what he fpolcc of an instantaneous work. He could not understand, " how this faith mould be giren in a moment; how a man could at once be thus turned from darkness to light, from fin and misery, to righteousness and joy in the Holy Ghost." To satisfy himself on this fubjeft, he searched the Scriptures, particularly the Afts of the Apostles j and the result was, tbat, to his utter astonishment, he *' found scarce any other instances there, than instantaneous converfions; scarce any fo flow as that of St,

Paul, who was three days in the pangs of the new birth." The only retreat he https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

now had, was in the difference bet ween the present and the primitive times. He was persuaded, that " God wrought thus in the first ages of christianity •" but the times being changed, he was not certain that he would " work in the fame manner now."

On Sunday, the 22d of April, he was driven out of this retreat, by " the concurring testimony of several living witnefTes, who declared, that God had thus wrought in themselves, giving them, in a moment, such a faith in the blood of his son, as tranflatcd them out of darknef-5 into light, out of fin and fear into holiness and happiness."

Here, fays he, ended my disputing.

I could only cry out, " Lord, help thou my unbelief."

His persuasion of the truth of this doctrine was increased, as he informs us, by "• hearing the experiences of Mr HutVOL. I.

O https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

C 2 1 0 ) cfrlns of Pembroke coHcge, and Mrs Foi; two living witnefles, that God can at lead, if he does not always, give that faith, whereof Cometh salvation, in a moment, as lightning falling from heaven."

The day from which Mr Wesley dates his conversion, is May 24th, 1738.

He has introduced it with a studied folemiiity, by an enumeration of the various circumstances we have recited, V/ith many more of the fame fort; and it is immediately prefaced by an account of himself, from his infancy, till that moment. It was on the evening of this day, that he went to a society in Alderfgate ftrect, where some one was reading Luther's preface to the Epiftle to the Romans.

About a quarter before nine, fays he, while he was describing the change that God works in the heart, https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

tittough faith in Christ, " I felt my heart strangely warmed. I felt, I did trust in Christ, Christ alone for my salvation: and an aflfurance was given me, that he had taken away my finS, even mine, and saved me from the law of fin and death."

He adds, that he immediately began to pray, particularly for his enemies and perfecutors, and declared to all that were present what he now felt. With some intervals of doubt and fear, he continued in this situation, and went up and down preaching and labouring with all his might.

Various were the effects of those peculiar doctrines, which Mr Wesley had preached for some time before he proleffcd to have experienced them himself.

JMany were offended, and among the reft, his brother Charles; who told him, he did not " know what mifchicf he had done, by talking in this manner:" and

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he observes, that God did indeed.frprq that time " kindle a fire," which he hoped would never be extinguished. The influence of this was fierce and decisive.

Many arc represented as falling suddenly to the ground, in horror and agony not to be conceived, and rising again with equal expressions of peace and consolation. Their convcrfions were usually attended with these violent symptoms; and, for several years, few meetings occurred, where Mr Wcfley presided, without one or more instances of the fame kind It was not poflible, that such tranfattions should pass without notice.

The confusion that too often prevailed, the emotions of the persons affe&ed, and the exultations of the reft, which were severely animadverted upon, gave great https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

and general offence. Many infifled, that it must cither be occasioned by the heat of the rooms and the agitation of the animal spirits, under difcourfes of the mod alarming nature ; or that it was mere artifice and hypocrisy.

As these objections were constantly urged, Mr Wesley has taken much pains to refute them, producing in his journals an immense number of converfions, attended with the fame symptoms ; and some, even of the objeftors themselves; who are said to have fallen to the ground, raving like the demoniacs in the Gospels, and crying out, that it was *' the just judgment of God for their wickedness and unbelief." Among olhcis he particularly instances in a quaker, who was much provoked with their diffimulation.

But he also " suddenly dropt

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The ago* ny he was in, was terrible to behold.

We be fought God not ta lay folly to Ilia charge.

And he soon lifted up his head, and cried, now I know, thou art a prophet of the Lord." This happened while Mr Weflcy was preaching at Baldwin-street, where the cries of the people were fucb, that scarcely could his voice be heard. The reader is referred, for further information, to the first and second journals. It may be observed here, that Mr Charles Wesley's objections to this new system were gradually removed. His conversion is dated from the zzd of May, 1738, two days before that of his brother.

An account of their proceedings was presently trp.nfmitted to Tivcrton, by a Mrs Hutton of London, two of whose sons became converts to their opinioiis. https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

One of them is the person who is Cud to have been honoured fomc •time ago with the notice of majesty. The lady, who found herself not a little aggrieved, wrote to Mr Samuel Welley, informing him, that his brother John was become a wild enthusiast or fanatic, and was drawing her sons into the fame notions. She tells him, that she thought him " not a quite right man," and begs that when he would next come to his hpufc, be wpuld " either confine or convert him."

She was particularly displeased, that her fan. was about to publish an abridgement Mr Wesley had made of the life of Haliburton, a Scotch presbyterian.

She had forbid him to print it; but obfcrvcs, that if his brothers thought it would tend to the glory of God, they would soon convince her son, "that O 4 https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

God's glory was to be preferred to his parent's commands."

Mr Wesley, in hts lively manner, answered Mrs Hutton, by combating the\r opinions. He thought it not unlikely, that intenfenefs of thought and want of sleep might have difbrdered bk brother.

He treats their general system as downright madness and delusion? and prays that God would " flop the pcogrefs of this lunacy/'

Ic was in the month of May that the first methodifl; society was formed in London. Mr Wesley is particularly careful to distinguish the origin of methodifm into three distinct: periods.

The first commenced at Oxford, in 1729-; the second at Savannah in 1736, when twenty or thirty met at his house ; and the lafb in London, on the firfi: of May, 1738, when " about fifty agreed to meet togehttps://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

( "7 ) thcr once a week, in order to a free converl'at i on, begun and ended with singing and prayer."

About this time his friend Bohler em barked for America. On this occasion he contemplates, in a kind of rapture, the happy effects of his arrival in England , such, fays he, as will remain " when the heavens and the earth pass away."

Wesley was now much perplexed with doubts and fears, ccn. ccrning his own slate, and determined to retire for fame time to Germany j hoping that the conversation he would meet with there, might be the means of 'establishing him more fully in the faith.

Taking leave of his mother, he embarked on Tuesday, the 13th of June, 1738; and on Thursday landed at RON terdam. He arrived at Marienburn on the 4th of July, and was introduced to https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

Count Zinxendorf. During his stay here the Count look him to visit the Count dc Solmes, where he " observed with pteafure the German frugality.

Three of the young counteffes, who were grown up, were dre(fed in linen} the count and his son in plain cloth."

This obfcrvation reminds us of an anecdote we have heard of Mr Wesley, while in Germany. It is well known, that one of the full principles of moravianifm, is simplicity; or in other words,tra&abilUyj a principle v«ry proper to be inculcated by the head of a party. One day, the Count had ordered his pupil to go and dig in the garden. When Mr Wesley had been there fomc time, working ift his Ihirt, and in a high perspiration, he called upon him to get into a carnage that was in waiting, to pay a visit to a German count: nor would he suffer him https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

) either to warn his hands or to put on his coat. ' You mufl be simple, my brother, was a full answer to all hi6 remonftranc<s; and away he went, like a crazed man, in ftatu quo. 1 his count we presume, was the Count de Solmes. The occasion of this extraordinary visit, which seems to have been intended merefy as a lecture on fimpHcity, he has not taken notice of: but of the authenticity of the anecdote we have no doubt.

From Marienburn he went to Hernhuth.

Here he found an American acquaintance j and attending the conferences and other meetings of the brethren, had frequent opportunities of hearing every thing explained, of which he wilhed to be informed.

Above all, he was much comforted with regard to his own (late, by hearing it strongly infiflxd upon, that the state of judification https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

( 22O ) ig perfe&ly confident with doubts and fears; and that there is a diftin&ion between faith and the affurancc of faith.

This, if we underfland him right, was one prime object of his journey : and fcich, if we mistake not, was the do&rine inculcated by the brethren* As he has published a particular account of the discipline of the brethren,, we have no doubt, that he now looked forward, which he certainly did not in 1729, to his future labours in thefekingdoms; and made himself immediately acquainted with their regulations, that he might form a code for his own societies.

Of the constitution of this church, it's officers, and it's discipline, with the infinity of springs and wheels in fo complex a system, we shall not fatigue the reader with the relation.

Our aversion https://doi.org/10.1017/CBO9781139644792.008 Published online by Cambridge University Press

to this fort of manoeuvre in chriflian societies, forbids us to enlarge on such a fubjeft; and induces a wifli, that both the Count, who was the proje&or, and Mr Wesley, who too closely imitated him, had been more mindful of the chriflian simplicity.

END OF THE FIRST VOLUME.

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