Mr. Ingham, coming from Frederica, brought me letters, pressing me to go thither. The next day Mr. Delamotte and I began to try whether life might not as well be sustained
by one sort as by variety of food. We chose to make the experiment with bread; and were never more vigorous and healthy than while we tasted nothing else.
Charles' Journal, March 29, 1736
Mon., March 29th. I was revived by those words of our Lord: "These things have I spoken unto you, that you should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me." "In the world ye shall have tribulation: but be of good cheer; I have overcome the world." (John xvi. 1-3, 33.)
Knowing I was to live with Mr. Oglethorpe, I had brought nothing with me from England, except my clothes and books; but this morning, asking a servant for something I wanted, (I think a tea-kettle,) I was told Mr. Oglethorpe had given orders that no one should use any of his things. I answered, that order, I supposed, did not extend to me. "Yes, Sir," says she, "you were excepted by name." Thanks be to God, that it is not yet made capital to give me a morsel of bread.
Knowing I was to live with Mr. Oglethorpe, I had brought nothing with me from England, except my clothes and books; but this morning, asking a servant for something I wanted, (I think a tea-kettle,) I was told Mr. Oglethorpe had given orders that no one should use any of his things. I answered, that order, I supposed, did not extend to me. "Yes, Sir," says she, "you were excepted by name." Thanks be to God, that it is not yet made capital to give me a morsel of bread.
Charles' Journal, March 28, 1736
Sun., March 28th. I went to the storehouse (our tabernacle at present) to hearken what the Lord God would say concerning me. Both myself and the congregation were struck with the first lesson: Joseph and Potiphar's wife. The second was still more animating: "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own." (John xv. 18, 19.) After the prayers poor Mr. Davison stayed behind, to take his leave of Mr. Ingham. He burst into tears, and said, "One good man is leaving us already. I foresee nothing but desolation. Must my poor children be brought up like these savages?" We endeavoured to comfort him by showing him his calling. At ten Mr. Ingham preached an alarming sermon on the day of judgment, and joined with me in offering up the Christian sacrifice.
In my walk at noon I was full of heaviness; complained to God that I had no friend but Him; and even in Him could now find no comfort. Immediately I received power to pray; then, opening my Bible, read as follows :-- "Hearken unto me, ye that seek the Lord: look unto the rock whence ye are hewn." "Fear ye not the reproach of men, neither be ye afraid of their revilings." "Who art thou, that thou shouldest be afraid of a man that shall die; ...... and hast feared continually every day because of the fury of the oppressor - and where is the fury of the oppressor?" (Isai. li. 1, 2, 12, 13.) After reading this, no wonder that I found myself renewed in confidence.
While Mr. Ingham waited for the boat, I took a turn with Mr. Horton. He fully convinced me of M. H.'s true character; ungrateful in the highest degree, a common prostitute, a complete hypocrite. She told me, her and her husband had begged him upon their knees to intercede with Mr. Oglethorpe, not to turn them out of the ship, which would be their utter ruin. This he accordingly did; though Mr. Oglethorpe at first assured him he had rather give one hundred pounds than take them. The first person she fell upon, after this, was Mr. Horton himself, whom she abused, as she has since done to me. From him I hastened to the water-side, where I found Mr. Ingham just put off. O happy, happy friend! Abiit, erupit, evasit! But woe is me, that I am still constrained to dwell with Meshech! I languished to hear him company, followed him with my eyes till out of sight and then sunk into deeper dejection than I had known before.
In my walk at noon I was full of heaviness; complained to God that I had no friend but Him; and even in Him could now find no comfort. Immediately I received power to pray; then, opening my Bible, read as follows :-- "Hearken unto me, ye that seek the Lord: look unto the rock whence ye are hewn." "Fear ye not the reproach of men, neither be ye afraid of their revilings." "Who art thou, that thou shouldest be afraid of a man that shall die; ...... and hast feared continually every day because of the fury of the oppressor - and where is the fury of the oppressor?" (Isai. li. 1, 2, 12, 13.) After reading this, no wonder that I found myself renewed in confidence.
While Mr. Ingham waited for the boat, I took a turn with Mr. Horton. He fully convinced me of M. H.'s true character; ungrateful in the highest degree, a common prostitute, a complete hypocrite. She told me, her and her husband had begged him upon their knees to intercede with Mr. Oglethorpe, not to turn them out of the ship, which would be their utter ruin. This he accordingly did; though Mr. Oglethorpe at first assured him he had rather give one hundred pounds than take them. The first person she fell upon, after this, was Mr. Horton himself, whom she abused, as she has since done to me. From him I hastened to the water-side, where I found Mr. Ingham just put off. O happy, happy friend! Abiit, erupit, evasit! But woe is me, that I am still constrained to dwell with Meshech! I languished to hear him company, followed him with my eyes till out of sight and then sunk into deeper dejection than I had known before.
Saturday, March 28, 1736
They met to consult concerning the affairs of their Church; Mr. Spangenberg being shortly to go to Pennsylvania, and Bishop Nitschman to return to Germany. After several hours spent in conference and prayer, they proceeded to the election and ordination of a Bishop. The great simplicity, as well as solemnity, of the whole, almost made me forget the seventeen hundred years between, and imagine myself in one of those assemblies there form and state were not; but Paul the tent-maker, or Peter the fisherman, presided; yet with the demonstration of the Spirit and of power.
Saturday, March 27, 2007 -- A Diary of a Day
4 Prayed with Delamotte; private prayer (lively zeal). 5 Meditated; with Germans, sang; read Prayers. 6 Expounded; necessary business in garden. 7 Tea; read Greek with Delamotte. 8 Greek. 9 Sang; Ardnt 10 Ardnt 10.4 Religious talk (necessary) with Appee. 11 Arnt; writ to Charles. 12 [Writ] to Mrs Hawkins. 12.45 Dinner. 1.15 Necessary business. 2 Catechized children. 3 Visited Dean prayer, Common Prayer. 4 With Germans, they meeting. 4.45 At home; necesary talk. 5 Tea, religious talk. 5.30 Read Prayers, expounded. 7.45 Religious talk with Gough. 8 Religious talk on lay-baptism. 8.30 With Germans sang. 9.30 Writ diary.
Charles' Journal, March 27, 1736
Sat., March 27th. This morning we began our Lord's last discourses to his disciples: every word was providentially directed to my comfort, but particularly those: -"Let not your heart be troubled: ye believe in God, believe also in me." "I will not leave you comfortless: I will come to you." "Peace I leave with you, my peace I give unto you. Let not your heart be troubled, neither let it be afraid." (John xiv. 1, 18, 27.)
I was sensibly concerned this afternoon at hearing that M. W. is growing more and more like M. H., declares she will be no longer priest-ridden, jests upon prayers, and talks in the loose, scandalous dialect of her friend. In the evening a thought came into my mind of sending Mr. Ingham for my brother. He was much averse to leaving me in my trials, but was at last persuaded to go.
I was sensibly concerned this afternoon at hearing that M. W. is growing more and more like M. H., declares she will be no longer priest-ridden, jests upon prayers, and talks in the loose, scandalous dialect of her friend. In the evening a thought came into my mind of sending Mr. Ingham for my brother. He was much averse to leaving me in my trials, but was at last persuaded to go.
Charles' Journal, March 26, 1736
Fri., March 26th. "My soul is always in my hand; therefore will I not forget thy law."
This morning, early, Mr. Oglethorpe called me out to tell me of Mrs. Lawley's miscarriage, by being denied access to the Doctor for bleeding. He seemed very angry, and to charge me with it; saying he should be the tyrant if he passed by such intolerable injuries.
I answered, I knew nothing of the matter, and it was hard it should be imputed to me; that from the first Hermsdorf told the Doctor he might visit whom of his patients he pleased; but the Doctor would not. I denied my having the least hand in the whole business as Hermsdorf himself had declared.
He said, "Hermsdorf himself assured me, what he did, he did by your advice."
I answered, "You must mistake his imperfect English; for many have heard him say the contradictory of this. Yet I must be charged with all the mischief."
"How else can it be," said he, "that there should be no love, no meekness, no true religion among the people, but instead of that, mere formal prayers."
"As to that, I can answer for them, that they have no more of the form of godliness than the power. I have seldom above six at the public service."
"But what would an unbeliever say to your raising these disorders?"
"Why, if I had raised them, he might say there was nothing in religion; but what would that signify to those who had experienced it? They would not say so."
He told me the people were full of dread and confusion; that it was much easier to govern a thousand than sixty men; for in so small a number, every one's passion was considerable; that he does not leave them before they were settled, & I asked him, "Would you have me forbear conferring at all with my parishioners?"
To this I could get no answer, and went on: "The reason why I did not interpose for or against the Doctor was his having, at the beginning, charged me with his confinement. I talked less with my parishioners these five days past, than I had done in any one afternoon before. I shunned appearing in public, lest my advice should be asked, or lest, if I heard others talking, my very silence should be deciphered into advice. But one argument of my innocence I can give, which will even convince you of it. I know my life is in your hands: and you know, that was you to frown upon me, and give the least intimation that it would be agreeable to you, the generality of these wretched people would say or swear anything."
To this he agreed, and owned the case was so with them all. "You see that my safety depends on your single opinion of me. Must I not therefore be mad, if I would in such a situation provoke you by disturbing the public peace? Innocence, I know, is not the least protection; but my sure trust is in God." His company interrupted us, and I left him.
I was no longer careful of the event, after reading those words in the morning lesson: "Thou cannot follow me now; but thou shalt follow me afterwards." (John xiii. 36.) Amen. When Thou pleasest. Thy time is the best.
Mr. Oglethorpe, meeting me in the evening, asked when I had prayers. I said, I waited his pleasure. While the people came slowly, "You see, Sir," said I, "they do not lay too great a stress on forms."
"The reason of that is, because others idolize them."
"I believe few stay away for that reason."
"I don't know that." Mr. Oglethorpe stood over against me, and joined audibly in the prayers. The chapter was designed for me, and I read it with great boldness, as follows: "I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine."
"But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry."
"At my first answer no man stood with me, but all men forsook me."
"Notwithstanding the Lord stood with me ...... that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen." (2 Tim. iv. 1--3, 5, 16--18.)
This morning, early, Mr. Oglethorpe called me out to tell me of Mrs. Lawley's miscarriage, by being denied access to the Doctor for bleeding. He seemed very angry, and to charge me with it; saying he should be the tyrant if he passed by such intolerable injuries.
I answered, I knew nothing of the matter, and it was hard it should be imputed to me; that from the first Hermsdorf told the Doctor he might visit whom of his patients he pleased; but the Doctor would not. I denied my having the least hand in the whole business as Hermsdorf himself had declared.
He said, "Hermsdorf himself assured me, what he did, he did by your advice."
I answered, "You must mistake his imperfect English; for many have heard him say the contradictory of this. Yet I must be charged with all the mischief."
"How else can it be," said he, "that there should be no love, no meekness, no true religion among the people, but instead of that, mere formal prayers."
"As to that, I can answer for them, that they have no more of the form of godliness than the power. I have seldom above six at the public service."
"But what would an unbeliever say to your raising these disorders?"
"Why, if I had raised them, he might say there was nothing in religion; but what would that signify to those who had experienced it? They would not say so."
He told me the people were full of dread and confusion; that it was much easier to govern a thousand than sixty men; for in so small a number, every one's passion was considerable; that he does not leave them before they were settled, & I asked him, "Would you have me forbear conferring at all with my parishioners?"
To this I could get no answer, and went on: "The reason why I did not interpose for or against the Doctor was his having, at the beginning, charged me with his confinement. I talked less with my parishioners these five days past, than I had done in any one afternoon before. I shunned appearing in public, lest my advice should be asked, or lest, if I heard others talking, my very silence should be deciphered into advice. But one argument of my innocence I can give, which will even convince you of it. I know my life is in your hands: and you know, that was you to frown upon me, and give the least intimation that it would be agreeable to you, the generality of these wretched people would say or swear anything."
To this he agreed, and owned the case was so with them all. "You see that my safety depends on your single opinion of me. Must I not therefore be mad, if I would in such a situation provoke you by disturbing the public peace? Innocence, I know, is not the least protection; but my sure trust is in God." His company interrupted us, and I left him.
I was no longer careful of the event, after reading those words in the morning lesson: "Thou cannot follow me now; but thou shalt follow me afterwards." (John xiii. 36.) Amen. When Thou pleasest. Thy time is the best.
Mr. Oglethorpe, meeting me in the evening, asked when I had prayers. I said, I waited his pleasure. While the people came slowly, "You see, Sir," said I, "they do not lay too great a stress on forms."
"The reason of that is, because others idolize them."
"I believe few stay away for that reason."
"I don't know that." Mr. Oglethorpe stood over against me, and joined audibly in the prayers. The chapter was designed for me, and I read it with great boldness, as follows: "I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine."
"But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry."
"At my first answer no man stood with me, but all men forsook me."
"Notwithstanding the Lord stood with me ...... that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen." (2 Tim. iv. 1--3, 5, 16--18.)
Charles' Journal, March 25, 1736
Thur., March 25th. At five I heard the second drum beat for prayer, which I had desired Mr. Ingham to read, being much weakened by my fever. But considering I ought to appear at this time especially, I rose and heard those animating words: "If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. Now is my soul troubled; and what shall I say ? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name." (John xii. 26-28.)
At half-hour past seven Mr. Oglethorpe called me out of my hut. I looked up to God, and went. He charged me with mutiny and sedition; with stirring up the people to desert the colony. Accordingly he said they had had a meeting last night, and sent a message to him this morning, desiring leave to go; that their speaker had informed against them, and me the spring of all; that men constantly came to prayers, therefore I must have instigated them; that he should not scruple shooting half-a-dozen of them at once; but that he had, out of kindness, first spoken to me. My answer was, "I desire, Sir, you would have no regard to my brothers, my friends, or the love you had for me, if anything of this is made out against me. I know nothing of their meeting or designs. Of those you have mentioned, not one comes constantly to prayers, or sacrament. I never incited any one to leave the colony. I desire to answer my accuser face to face." He told me, my accuser was Mr. Lawley, whom he would bring, if I would wait here. I added," Mr. Lawley is a man who has declared he knows no reason for keeping fair with any man, but a design to get all he can by him: but there was nothing to be got by the poor Persons."
I asked whether he himself was not assured that there were enough men in Frederica, to say or swear anything against any man that should be in disgrace: whether; if he himself was removed, or succeeded ill, the whole stream of the people would not be turned against him; and even this Lawley, who was of all others the most violent in condemning the prisoners, and justifying the officers. I observed, this was the old cry, "Away with the Christians to the lions ;" mentioned H. and his wife's scandalizing my brother and me, and vowing revenge against us both, threatening me yesterday even in his presence. I asked what redress or satisfaction was due to my character; what good I could do in my present parish, if cut off by their calumnies from ever seeing one half of it. I ended with assuring him, I had and should still make it my business to promote peace among all. I felt no disturbance while speaking, but lifted up my heart to God, and found him present with me.
While Mr. Oglethorpe was fetching Lawley, I thought of our Lord's words, "Ye shall be brought before Governors and Kings for my sake. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak ;" (Matt. x. 18, 19 ;) and applied to Him for help, and words to make my defence. Before Mr. Oglethorpe returned I called in upon Mr. Ingham, and desired him to pray for me: then walked, and, musing on the event, opened the book on Acts xv. 31-- 83: "Which when they had read, they rejoiced for the consolation; and exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace." Mr. Ingham coming, I related all that had passed. On sight of Mr. Oglethorpe and Lawley, he retired.
Mr. Oglethorpe observed, the place was too public. I offered to carry him to my usual walk in the woods. On our way God put it into my heart to say, "Show only the least disinclination to find me guilty, and you shall see what a turn it will give to the accusation." He took the hint, and instead of calling upon Lawley to make good his charge, began with the quarrel in general; but did not show himself angry with me, or desirous to find me to blame. Lawley, who appeared full of guilt and fear, upon this dropped his accusation, or shrunk it into my "forcing the people to 'prayers." I replied, that the people themselves would acquit me of that; and as to the officers' quarrel, I appealed to the officers for the truth of my assertion, that I had had no hand at all in it; professed my desire and resolution of promoting peace and obedience: and as to the people, I was persuaded their desire of leaving the colony arose from mistake, not malice.
Here Mr. Oglethorpe spoke of reconciling matters; bade Lawley told the petitioners, he would not so much ask who they were, if they were but quiet for the future. " I hope," added he, "they will be so; and Mr. Wesley here hopes so too." "Yes, Sir," says Lawley, "I really believe it of Mr. Wesley, and had always a very great respect for him." I turned, and said to Mr. Oglethorpe, "Did not I tell you it would be so" He replied to Lawley, "Yes; you had always a very great respect for Mr. Wesley. You told me he was a stirrer up of sedition, and at the bottom of all this disturbance." With this gentle reproof he dismissed him; and I thanked him for having first spoken to me of what I was accused of, begging he would always do so. This he promised, and then I walked with him to M. H.'s door. She came out again to see me with him. He then left me, "and I was delivered out of the mouth of the lion."
I went to my hut, where I found Mr. Ingham. He told me this was but the beginning of sorrows. "Not as I will, but as Thou wilt." About noon, in the midst of a violent storm of thunder and lightning, I read the eighteenth Psalm, and found it gloriously suited to my circumstances. I never felt the Scriptures as now. Now I need them, I find them all written for my instruction and comfort. At the same time I feel great joy in the expectation of our Saviour thus coming to judgment, when the secrets of all hearts shall be revealed, and God shall make my innocency as clear as the light, and my just dealing as the noon-day.
At three I walked with Mr. Ingham, and read him the history of this amazing day. We rejoiced together in the protection of God, and through comfort of the Scriptures.
The evening lesson was full of encouragement. "This know also, that in the last days perilous times shall come. For men shall be -false accussers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, but they shall proceed no further : for their folly shall be made manifest unto all men. But thou hast fully known my doctrine, manner of life, what persecutions I endured; but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution.
But evil men and seducers shall wax worse and worse, deceiving, and being deceived. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." (2 Tim.iii. 1-4, 9-13, 16.) Blessed be God, I begin to find it so !
Meeting with Mr. Hird, I persuaded him to use all his interest with the people, to lay aside all thoughts of leaving the colony. He told me he had assured Mr. Oglethorpe that this was always my language toward him and the rest; but was answered short, with, "You must not tell me that; I know better."
After spending an hour at the camp, in singing such Psalms as suited the occasion, I went to bed in the hut, which was thoroughly wet with the day's rain.
At half-hour past seven Mr. Oglethorpe called me out of my hut. I looked up to God, and went. He charged me with mutiny and sedition; with stirring up the people to desert the colony. Accordingly he said they had had a meeting last night, and sent a message to him this morning, desiring leave to go; that their speaker had informed against them, and me the spring of all; that men constantly came to prayers, therefore I must have instigated them; that he should not scruple shooting half-a-dozen of them at once; but that he had, out of kindness, first spoken to me. My answer was, "I desire, Sir, you would have no regard to my brothers, my friends, or the love you had for me, if anything of this is made out against me. I know nothing of their meeting or designs. Of those you have mentioned, not one comes constantly to prayers, or sacrament. I never incited any one to leave the colony. I desire to answer my accuser face to face." He told me, my accuser was Mr. Lawley, whom he would bring, if I would wait here. I added," Mr. Lawley is a man who has declared he knows no reason for keeping fair with any man, but a design to get all he can by him: but there was nothing to be got by the poor Persons."
I asked whether he himself was not assured that there were enough men in Frederica, to say or swear anything against any man that should be in disgrace: whether; if he himself was removed, or succeeded ill, the whole stream of the people would not be turned against him; and even this Lawley, who was of all others the most violent in condemning the prisoners, and justifying the officers. I observed, this was the old cry, "Away with the Christians to the lions ;" mentioned H. and his wife's scandalizing my brother and me, and vowing revenge against us both, threatening me yesterday even in his presence. I asked what redress or satisfaction was due to my character; what good I could do in my present parish, if cut off by their calumnies from ever seeing one half of it. I ended with assuring him, I had and should still make it my business to promote peace among all. I felt no disturbance while speaking, but lifted up my heart to God, and found him present with me.
While Mr. Oglethorpe was fetching Lawley, I thought of our Lord's words, "Ye shall be brought before Governors and Kings for my sake. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak ;" (Matt. x. 18, 19 ;) and applied to Him for help, and words to make my defence. Before Mr. Oglethorpe returned I called in upon Mr. Ingham, and desired him to pray for me: then walked, and, musing on the event, opened the book on Acts xv. 31-- 83: "Which when they had read, they rejoiced for the consolation; and exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace." Mr. Ingham coming, I related all that had passed. On sight of Mr. Oglethorpe and Lawley, he retired.
Mr. Oglethorpe observed, the place was too public. I offered to carry him to my usual walk in the woods. On our way God put it into my heart to say, "Show only the least disinclination to find me guilty, and you shall see what a turn it will give to the accusation." He took the hint, and instead of calling upon Lawley to make good his charge, began with the quarrel in general; but did not show himself angry with me, or desirous to find me to blame. Lawley, who appeared full of guilt and fear, upon this dropped his accusation, or shrunk it into my "forcing the people to 'prayers." I replied, that the people themselves would acquit me of that; and as to the officers' quarrel, I appealed to the officers for the truth of my assertion, that I had had no hand at all in it; professed my desire and resolution of promoting peace and obedience: and as to the people, I was persuaded their desire of leaving the colony arose from mistake, not malice.
Here Mr. Oglethorpe spoke of reconciling matters; bade Lawley told the petitioners, he would not so much ask who they were, if they were but quiet for the future. " I hope," added he, "they will be so; and Mr. Wesley here hopes so too." "Yes, Sir," says Lawley, "I really believe it of Mr. Wesley, and had always a very great respect for him." I turned, and said to Mr. Oglethorpe, "Did not I tell you it would be so" He replied to Lawley, "Yes; you had always a very great respect for Mr. Wesley. You told me he was a stirrer up of sedition, and at the bottom of all this disturbance." With this gentle reproof he dismissed him; and I thanked him for having first spoken to me of what I was accused of, begging he would always do so. This he promised, and then I walked with him to M. H.'s door. She came out again to see me with him. He then left me, "and I was delivered out of the mouth of the lion."
I went to my hut, where I found Mr. Ingham. He told me this was but the beginning of sorrows. "Not as I will, but as Thou wilt." About noon, in the midst of a violent storm of thunder and lightning, I read the eighteenth Psalm, and found it gloriously suited to my circumstances. I never felt the Scriptures as now. Now I need them, I find them all written for my instruction and comfort. At the same time I feel great joy in the expectation of our Saviour thus coming to judgment, when the secrets of all hearts shall be revealed, and God shall make my innocency as clear as the light, and my just dealing as the noon-day.
At three I walked with Mr. Ingham, and read him the history of this amazing day. We rejoiced together in the protection of God, and through comfort of the Scriptures.
The evening lesson was full of encouragement. "This know also, that in the last days perilous times shall come. For men shall be -false accussers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, but they shall proceed no further : for their folly shall be made manifest unto all men. But thou hast fully known my doctrine, manner of life, what persecutions I endured; but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution.
But evil men and seducers shall wax worse and worse, deceiving, and being deceived. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." (2 Tim.iii. 1-4, 9-13, 16.) Blessed be God, I begin to find it so !
Meeting with Mr. Hird, I persuaded him to use all his interest with the people, to lay aside all thoughts of leaving the colony. He told me he had assured Mr. Oglethorpe that this was always my language toward him and the rest; but was answered short, with, "You must not tell me that; I know better."
After spending an hour at the camp, in singing such Psalms as suited the occasion, I went to bed in the hut, which was thoroughly wet with the day's rain.
Charles' Journal, March 24, 1736
Wed., March 24th. I was enabled to pray earnestly for my enemies, particularly Mr. Oglethorpe, whom I now looked upon as the chief of them. Then I gave myself up entirely to God's disposal, desiring I might not now want power to pray, when I most of all needed it. Mr. Ingham then came, and read the thirty-seventh psalm: a glorious exhortation to patience, and confidence in God, from the different estate of the good and wicked. After breakfast I again betook myself to intercession, particularly for M. W., that Satan, in the shape of that other bad woman, might not stand at her right hand. Doubting whether I should not interpose for the prisoners, I consulted the oracle, and met Jer. xliv. 16, 17: "As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto it: but we will certainly do whatsoever thing goeth forth out of our own mouth." This determined me not to meddle with them at all.
At eleven, I met M. Perkins, who told me of the infamy M. H. had brought on Mr. Oglethorpe, and the utter discouragement it would be to the people, if she was supported. Farther she informed me that M. W. had began to repent of having engaged so far with her, confessing she had done it through cowardice, as thinking Mr. Oglethorpe would bear her out against all the world.
Soon after I talked with M. W., and with the last degree of astonishment heard her accuse herself. Horror of horrors! Never did I feel such excess of pity. I gave myself up to prayer for her. Mr. Ingham soon joined me. All the prayers expressed a full confidence in God: when notice was given to us of Mr. Oglethorpe's landing. M.H., Mr. Ingham, and myself were sent for. We found him in his tent, with the people round it; Mr. and M.H. within. After a short hearing, the officers were reprimanded, and the prisoners dismissed. At going out M. H. modestly told me, she had something more to say against me, but would take another time. I only answered," You know, Madam, it is impossible for me to fear you." When they were gone, Mr. Oglethorpe said he was convinced, and glad I had had no hand in all this. I told him I had something to impart, of the last importance, when he was at leisure. He took no notice, but read his letters; and I walked away with Mr. Ingham, who was utterly astonished. The issue is just what I expected.
I was struck with those words in the evening lesson: "Thou therefore, my son, be strong in the grace that is in Christ Jesus." "Endure hardness, as a good soldier of Jesus Christ." "Remember that Jesus Christ was raised from the dead according to my Gospel: wherein I suffer trouble, as an evil-doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him." (2 Tim. ii. 1, 3, 8-12.) After reading I could not forbear adding, "I need say nothing. God will shortly apply this."
Glory be to God for my confidence hitherto! O what am I if left to myself! but I can do and suffer all things through Christ strengthening me.
At eleven, I met M. Perkins, who told me of the infamy M. H. had brought on Mr. Oglethorpe, and the utter discouragement it would be to the people, if she was supported. Farther she informed me that M. W. had began to repent of having engaged so far with her, confessing she had done it through cowardice, as thinking Mr. Oglethorpe would bear her out against all the world.
Soon after I talked with M. W., and with the last degree of astonishment heard her accuse herself. Horror of horrors! Never did I feel such excess of pity. I gave myself up to prayer for her. Mr. Ingham soon joined me. All the prayers expressed a full confidence in God: when notice was given to us of Mr. Oglethorpe's landing. M.H., Mr. Ingham, and myself were sent for. We found him in his tent, with the people round it; Mr. and M.H. within. After a short hearing, the officers were reprimanded, and the prisoners dismissed. At going out M. H. modestly told me, she had something more to say against me, but would take another time. I only answered," You know, Madam, it is impossible for me to fear you." When they were gone, Mr. Oglethorpe said he was convinced, and glad I had had no hand in all this. I told him I had something to impart, of the last importance, when he was at leisure. He took no notice, but read his letters; and I walked away with Mr. Ingham, who was utterly astonished. The issue is just what I expected.
I was struck with those words in the evening lesson: "Thou therefore, my son, be strong in the grace that is in Christ Jesus." "Endure hardness, as a good soldier of Jesus Christ." "Remember that Jesus Christ was raised from the dead according to my Gospel: wherein I suffer trouble, as an evil-doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him." (2 Tim. ii. 1, 3, 8-12.) After reading I could not forbear adding, "I need say nothing. God will shortly apply this."
Glory be to God for my confidence hitherto! O what am I if left to myself! but I can do and suffer all things through Christ strengthening me.
Charles' Journal, March 23, 1736
Tues., March 23rd. In reading Hebrews xi., I felt my faith revive; and I was confident God would either turn aside the trial, or strengthen me to bear it. In the afternoon Mr. Davison informed me that, the Doctor had sent his wife a word to arm herself from the case of instruments, and forcibly make her escape; to speak to Mr. Oglethorpe first, and even to stab any that should oppose her. M. Perkins told me, she had heard M. H. say," Mr. Oglethorpe dares not punish me."
I was encouraged by the lesson: "God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the Gospel according to the power of God."
"Whereunto I am an appointed Preacher. For which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." (2 Tim. i. 7, 8, 11, 12.)
I was encouraged by the lesson: "God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the Gospel according to the power of God."
"Whereunto I am an appointed Preacher. For which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." (2 Tim. i. 7, 8, 11, 12.)
A Letter to Charles, March 22, 1736
SAVANNAH, March 22, 1736.
DEAR BROTHER, -- How different are the ways wherein we are led! Yet, I hope, toward the same end. I have hitherto no opposition at all. All is smooth and fair and promising. Many seem to be awakened. All are full of respect and commendation. We can't see any cloud gathering. But this calm cannot last; storms must come hither too: and let them come, when we are ready to meet them.
'Tis strange so many of our friends should still trust in God. I hope, indeed, whoever turns to the world, Mr. Tackner and Betty, with Mr. Hird's family and Mr. Burk, will zealously aim at the prize of their high calling. These especially I exhort, by the mercies of God, that they be not weary of well-doing, but that they labor more and more to be meek and lowly, and daily to advance in the knowledge and love of God.
I hope, too, Mr. Weston, Mr. Moore, Mr. Allen, and Mr. White, as well as Mr. Ward and his wife, continue in the same wise resolutions. I must not forget Mr. Reed and Mr. Daubry, both of whom I left fully determined to shake off every weight, and with all their might to pursue the one thing needful.
Conciones omnes meas jamnunc habes, praeter istas quas misi. Aliquae in pyxide sunt (de qua ne verbum scribis) una cum Bibliis in quarto. Liber de Disciplina quam celerrime potes, remittendus est. Quanta est concordia fratrum! Tui vole et fratris Bi. [‘You have now all my sermons, beside those which I have sent. Some are in the box (of which you write not a word) together with the Bible in quarto. The Book of Discipline must be sent back as soon as possible. How great is the concord of brethren! I mean of thee and brother B’ (Ben jamin Ingham).]
You are not, I think, at liberty [greek inserted here that translated is: [' To turn to the Gentiles till your own countrymen shall cast you out.'] ]If that period comes soon, so much the better. Only in the meanwhile reprove and exhort with all authority, even though all men should despise thee. It shall turn to thee for a testimony ': see Luke xxi. 13.
I conjure you, spare no time or address or pains to learn the true cause ['Of the former distress of my friend.'] I much doubt you are the right. ['God forbid that she should again in like manner miss the mark. Watch over her, keep her as much as possible. Write to me, how I ought to write to her.']
If Mr. Ingham [Benjamin Ingham had gone to Prederica with General Oglethorpe on Feb. 16, and welcomed Charles on his landing there in March.] were here, I would try to see you. But omit no opportunity. of writing. ['I stand in jeopardy every hour. Two or three are women, younger, refined, God-fearing. Pray that I know none of them after the flesh.']
Let us be strong and very courageous; for the Lord our God is with us, and there is no counsel or might against Him Adieu!
*Charles Wesley reached Frederica, the chief place on St. Sireoh's Island, a hundred miles south of Savannah, on March 9. (For a description of the place, see Journal, i. 403n.) He was General Oglethorpe's secretary, and had spiritual charge of the settlers, who were busy laying out the town and building houses. This letter shows with what care the Wesleys watched over all their parishioners. The persons named in it had come out with them on the Simmonds. Wesley baptized Ambrosius Tackher, aged thirty, who had been baptized by a layman. Charles Wesley found him in an 'excellent temper' at Frederies (C. Wesley's Journal, i. 3). Betty was his wife (Journal, i. 123d). Wesley also baptized on the voyage Thomas and Grace Hird, with their son Mark, who was twenty-one, and their daughter Phoebe, about seventeen. The young people had been educated among the Quakers (ibid. i. 117). Burk was one of the converts on the Sirnrnonds (i. 233d). Francis Moore's letters about the voyage were afterwards pub lished. His wife was one of Oglethorpe's servants (i. I25). Mr. Reed was a courageous friend, who had done good work as a lay pastor (i. 125d). Charles Wesley slept on the ground in a common hut at Frederica (i. 195d). Mrs. Welch had been meek and teachable on board the Simrnonds; but Charles Wesley says she was now ' so willful, so un-tractable, so fierce, that I could not bear to stay near her.'
This letter is given in Whitehead's Wesley, ii. 14-16, and Moore's Wesley, i. 293-4; but both omit the last two sentences in Greek, through which already looms the ominous figure of Sophia Hopkey, whom Wesley first met on March 13. Charles Wesley was beset with difficulties at Frederica, and General Oglethorpe was unfriendly. (See Telford's Charles Wesley, p. 49.) The correspondence between the brothers was liable to be opened and read. Hence the Latin and Greek interspersed. Later Byrom's shorthand was used. Charles sent Benjamin Ingham to Savannah on March 28, and early in April Wesley was able to visit his brother.
DEAR BROTHER, -- How different are the ways wherein we are led! Yet, I hope, toward the same end. I have hitherto no opposition at all. All is smooth and fair and promising. Many seem to be awakened. All are full of respect and commendation. We can't see any cloud gathering. But this calm cannot last; storms must come hither too: and let them come, when we are ready to meet them.
'Tis strange so many of our friends should still trust in God. I hope, indeed, whoever turns to the world, Mr. Tackner and Betty, with Mr. Hird's family and Mr. Burk, will zealously aim at the prize of their high calling. These especially I exhort, by the mercies of God, that they be not weary of well-doing, but that they labor more and more to be meek and lowly, and daily to advance in the knowledge and love of God.
I hope, too, Mr. Weston, Mr. Moore, Mr. Allen, and Mr. White, as well as Mr. Ward and his wife, continue in the same wise resolutions. I must not forget Mr. Reed and Mr. Daubry, both of whom I left fully determined to shake off every weight, and with all their might to pursue the one thing needful.
Conciones omnes meas jamnunc habes, praeter istas quas misi. Aliquae in pyxide sunt (de qua ne verbum scribis) una cum Bibliis in quarto. Liber de Disciplina quam celerrime potes, remittendus est. Quanta est concordia fratrum! Tui vole et fratris Bi. [‘You have now all my sermons, beside those which I have sent. Some are in the box (of which you write not a word) together with the Bible in quarto. The Book of Discipline must be sent back as soon as possible. How great is the concord of brethren! I mean of thee and brother B’ (Ben jamin Ingham).]
You are not, I think, at liberty [greek inserted here that translated is: [' To turn to the Gentiles till your own countrymen shall cast you out.'] ]If that period comes soon, so much the better. Only in the meanwhile reprove and exhort with all authority, even though all men should despise thee. It shall turn to thee for a testimony ': see Luke xxi. 13.
I conjure you, spare no time or address or pains to learn the true cause ['Of the former distress of my friend.'] I much doubt you are the right. ['God forbid that she should again in like manner miss the mark. Watch over her, keep her as much as possible. Write to me, how I ought to write to her.']
If Mr. Ingham [Benjamin Ingham had gone to Prederica with General Oglethorpe on Feb. 16, and welcomed Charles on his landing there in March.] were here, I would try to see you. But omit no opportunity. of writing. ['I stand in jeopardy every hour. Two or three are women, younger, refined, God-fearing. Pray that I know none of them after the flesh.']
Let us be strong and very courageous; for the Lord our God is with us, and there is no counsel or might against Him Adieu!
*Charles Wesley reached Frederica, the chief place on St. Sireoh's Island, a hundred miles south of Savannah, on March 9. (For a description of the place, see Journal, i. 403n.) He was General Oglethorpe's secretary, and had spiritual charge of the settlers, who were busy laying out the town and building houses. This letter shows with what care the Wesleys watched over all their parishioners. The persons named in it had come out with them on the Simmonds. Wesley baptized Ambrosius Tackher, aged thirty, who had been baptized by a layman. Charles Wesley found him in an 'excellent temper' at Frederies (C. Wesley's Journal, i. 3). Betty was his wife (Journal, i. 123d). Wesley also baptized on the voyage Thomas and Grace Hird, with their son Mark, who was twenty-one, and their daughter Phoebe, about seventeen. The young people had been educated among the Quakers (ibid. i. 117). Burk was one of the converts on the Sirnrnonds (i. 233d). Francis Moore's letters about the voyage were afterwards pub lished. His wife was one of Oglethorpe's servants (i. I25). Mr. Reed was a courageous friend, who had done good work as a lay pastor (i. 125d). Charles Wesley slept on the ground in a common hut at Frederica (i. 195d). Mrs. Welch had been meek and teachable on board the Simrnonds; but Charles Wesley says she was now ' so willful, so un-tractable, so fierce, that I could not bear to stay near her.'
This letter is given in Whitehead's Wesley, ii. 14-16, and Moore's Wesley, i. 293-4; but both omit the last two sentences in Greek, through which already looms the ominous figure of Sophia Hopkey, whom Wesley first met on March 13. Charles Wesley was beset with difficulties at Frederica, and General Oglethorpe was unfriendly. (See Telford's Charles Wesley, p. 49.) The correspondence between the brothers was liable to be opened and read. Hence the Latin and Greek interspersed. Later Byrom's shorthand was used. Charles sent Benjamin Ingham to Savannah on March 28, and early in April Wesley was able to visit his brother.
Charles' Journal, March 21, 1736
Sun., March 21st. Mr. Oglethorpe had ordered, more often than once, that no man should shoot on a Sunday. Germain had been committed to the guard-room for it in the morning, but was, upon his submission, released. In the midst of the sermon a gun was fired. Davison, the constable, ran out, and found it was the Doctor; told him it was contrary to orders, and he was obliged to desire him to come to the officer. Upon this the Doctor flew into a great passion, and said, "What, do you not know that I am not to be looked upon as a common fellow ?" Not knowing what to do, the constable went, and returned, after consulting with Hermsdorf, with two centinels, and brought him to the guard-room. Hereupon M. H. charged and fired a gun; and then ran thither, like a mad woman, crying she had shot, and would be confined too. The constable and Hermsdorf persuaded her to go away. She cursed and swore in the utmost transport of passion, threatening to kill the first man that should come near her. Alas, my brother! what has become of thy hopeful convert?
In the afternoon, while I was talking in the street with poor Catherine, her mistress came up to us, and fell upon me with the utmost bitterness and scurrility; saying she would blow me up, and my brother, whom she once thought honest, but was now undeceived: that I was the cause of her husband's confinement; but she would be revenged, and expose my hypocrisy, my prayers four times a day, by beat of drum, and abundance more, which I cannot write, and thought no woman, though taken from Drurylane, could have spoken. I only said, I pitied her, but defied all she or the devil could do; for she could not hurt me. I was strangely preserved from passion, and at parting told her that, I hoped she would soon come to a better mind.
In the evening hour of retirement I resigned myself to God, in my brother's prayer for conformity to a suffering Savior.
Faint and weary with the day's fatigue, I found my want of true holiness, and begged God to give me comfort from his word. I then read, in the evening lesson, "But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art called, and hast professed a good profession before many witnesses." (1 Tim. vt. 11, 12.) Before prayers I took a walk with Mr. Ingham, who was surprised I should not think innocence a sufficient protection. I had not indeed acquainted him with what M. W. had told me. At night I was forced to exchange my usual bed, the ground, for a chest, being almost speechless through a violent cold.
In the afternoon, while I was talking in the street with poor Catherine, her mistress came up to us, and fell upon me with the utmost bitterness and scurrility; saying she would blow me up, and my brother, whom she once thought honest, but was now undeceived: that I was the cause of her husband's confinement; but she would be revenged, and expose my hypocrisy, my prayers four times a day, by beat of drum, and abundance more, which I cannot write, and thought no woman, though taken from Drurylane, could have spoken. I only said, I pitied her, but defied all she or the devil could do; for she could not hurt me. I was strangely preserved from passion, and at parting told her that, I hoped she would soon come to a better mind.
In the evening hour of retirement I resigned myself to God, in my brother's prayer for conformity to a suffering Savior.
Faint and weary with the day's fatigue, I found my want of true holiness, and begged God to give me comfort from his word. I then read, in the evening lesson, "But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art called, and hast professed a good profession before many witnesses." (1 Tim. vt. 11, 12.) Before prayers I took a walk with Mr. Ingham, who was surprised I should not think innocence a sufficient protection. I had not indeed acquainted him with what M. W. had told me. At night I was forced to exchange my usual bed, the ground, for a chest, being almost speechless through a violent cold.
Charles' Journal, March 10, 1736
Wed., March l0th. Between five and six in the morning I read short prayers to a few at the fire, before Mr. Oglethorpe's tent, in a hard shower of rain. Mr. Oglethorpe had set up a tent for the women, near his own. Toward noon I found an opportunity of talking at the tent-door with Mrs. W. I laboured to guard her against the cares of the world, and to give herself to God in the Christian sacrifice; but to no purpose. God was pleased not to add weight to my words; therefore they could make no impression.
After dinner I began talking with M. Germain, about baptizing her child by immersion. She was much averse to it, though she owned it a strong, healthy child. I then spoke to her husband, who was soon satisfied, and brought his wife to be so too.
In the evening I endeavoured to reconcile M.W. to M. H., who, I assured her, bore her no ill-will. She replied, "You must not tell me that. M.H. is a very subtle woman. I understand her perfectly. There is a great man in the case; therefore I cannot speak; only that she is exceeding jealous of me" Company stopped her saying more.
After dinner I began talking with M. Germain, about baptizing her child by immersion. She was much averse to it, though she owned it a strong, healthy child. I then spoke to her husband, who was soon satisfied, and brought his wife to be so too.
In the evening I endeavoured to reconcile M.W. to M. H., who, I assured her, bore her no ill-will. She replied, "You must not tell me that. M.H. is a very subtle woman. I understand her perfectly. There is a great man in the case; therefore I cannot speak; only that she is exceeding jealous of me" Company stopped her saying more.
The Character of a Methodist (part 6)
9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, "That he who loveth God, love his brother also." And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of "the Father of the spirits of all flesh." That a man is not personally known to him, is no bar to his love; no, nor that he is known to be such as he approves not, that he repays hatred for his good-will. For he "loves his enemies;" yea, and the enemies of God, "the evil and the unthankful." And if it be not in his power to "do good to them that hate him," yet he ceases not to pray for them, though they continue to spurn his love, and still "despitefully use him and persecute him."
10. For he is "pure in heart." The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now "put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:" So that he "forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him." And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he "loves not the world, nor" any of "the things of the world;" being now "crucified to the world, and the world crucified to him;" being dead to all that is in the world, both to "the lust of the flesh, the lust of the eye, and the pride of life." For "all his desire is unto God, and to the remembrance of his name."
10. For he is "pure in heart." The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now "put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:" So that he "forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him." And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he "loves not the world, nor" any of "the things of the world;" being now "crucified to the world, and the world crucified to him;" being dead to all that is in the world, both to "the lust of the flesh, the lust of the eye, and the pride of life." For "all his desire is unto God, and to the remembrance of his name."
Charles' Journal, March 18, 1736
Thur., March 18th. Today Mr. Oglethorpe set out with the Indians, to hunt the buffalo upon the main, and to see the utmost limits of what they claimed. In the afternoon M. W. discovered to me the whole mystery of iniquity.
I went to my myrtle-walk, where, as I was repeating, "I will thank thee, for thou hast heard me, and art become my salvation," a gun was fired from the other side of the rushes. Providence had that moment turned me from that end of the walk, which the shot flew through; but I heard them pass close by me.
I went to my myrtle-walk, where, as I was repeating, "I will thank thee, for thou hast heard me, and art become my salvation," a gun was fired from the other side of the rushes. Providence had that moment turned me from that end of the walk, which the shot flew through; but I heard them pass close by me.
A Letter to My Mother, March 18, 1736
SAVANNAH, March 18, 1736.
DEAR MOTHER, -- I doubt not but you are already informed of the many blessings which God gave us in our passage; as my brother Wesley must before now have received a particular account of the circumstances of our voyage, which he would not fail to transmit to you by the first opportunity.
We are likely to stay here some months. The place is pleasant beyond imagination; and, by all I can learn, exceeding healthful -- even in summer, for those who are not intem perate. It has pleased God that I have not had a moment's illness of any kind since I set my foot upon the continent; nor do I know any more than one of my seven hundred parishioners who is sick at this time. Many of them, indeed, are, I believe, very angry already: for a gentleman, no longer ago than last night, made a ball; but public prayers happening to begin about the same time, the church was full, and the ball-room so empty that the entertainment could not go forward.
I should be heartily glad if any poor and religious men or women of Epworth or Wroot would come over to me. And so would Mr. Oglethorpe too: he would give them land enough, and provisions gratis till they could live on the produce of it. I was fully determined to have wrote to my dear Emmy to-day; but time will not permit. O hope ye still in God; for ye shall yet give Him thanks, who is the help of your countenance and your God! Renounce the world; deny yourselves; bear your cross with Christ, and reign with Him!
My brother Harper, [John Wesley married his sister Emilia to Robert Harper, an apothecary of Epworth, shortly before he sailed for Georgia. It was an unfortunate marriage. His business was not a success, and ab sorbed a large part of what his wife made by her boarding- school at Gainsborough. See letter of June 18, 1725.] too, has a constant place in our prayers. May the good God give him the same zeal for holiness which He has given to a young gentleman at Rotterdam, who was with me last night.[ He had a long, close interview with Mr. Appee, a young Dutchman, in the house and in the garden. Appee proved to be unscrupulous and irreligious. See Journal, i. 180-1d; C. Wesley's Journal, i. 36-41.] Pray for us, and especially for, dear mother,
Your dutiful and affectionate Son.
To Mrs. Wesley, In Gainsborough,
Lincolnshire.
DEAR MOTHER, -- I doubt not but you are already informed of the many blessings which God gave us in our passage; as my brother Wesley must before now have received a particular account of the circumstances of our voyage, which he would not fail to transmit to you by the first opportunity.
We are likely to stay here some months. The place is pleasant beyond imagination; and, by all I can learn, exceeding healthful -- even in summer, for those who are not intem perate. It has pleased God that I have not had a moment's illness of any kind since I set my foot upon the continent; nor do I know any more than one of my seven hundred parishioners who is sick at this time. Many of them, indeed, are, I believe, very angry already: for a gentleman, no longer ago than last night, made a ball; but public prayers happening to begin about the same time, the church was full, and the ball-room so empty that the entertainment could not go forward.
I should be heartily glad if any poor and religious men or women of Epworth or Wroot would come over to me. And so would Mr. Oglethorpe too: he would give them land enough, and provisions gratis till they could live on the produce of it. I was fully determined to have wrote to my dear Emmy to-day; but time will not permit. O hope ye still in God; for ye shall yet give Him thanks, who is the help of your countenance and your God! Renounce the world; deny yourselves; bear your cross with Christ, and reign with Him!
My brother Harper, [John Wesley married his sister Emilia to Robert Harper, an apothecary of Epworth, shortly before he sailed for Georgia. It was an unfortunate marriage. His business was not a success, and ab sorbed a large part of what his wife made by her boarding- school at Gainsborough. See letter of June 18, 1725.] too, has a constant place in our prayers. May the good God give him the same zeal for holiness which He has given to a young gentleman at Rotterdam, who was with me last night.[ He had a long, close interview with Mr. Appee, a young Dutchman, in the house and in the garden. Appee proved to be unscrupulous and irreligious. See Journal, i. 180-1d; C. Wesley's Journal, i. 36-41.] Pray for us, and especially for, dear mother,
Your dutiful and affectionate Son.
To Mrs. Wesley, In Gainsborough,
Lincolnshire.
March 18, 1736 - The Duty Of Constant Communion
20. A Fifth objection which some have made against constant communion is, that "the Church enjoins it only three times a year." The words of the Church are, "Note, that every parishioner shall communicate at the least three times in the year." To this I answer, First, What, if the Church had not enjoined it at all, Is it not enough that God enjoins it? We obey the Church only for God's sake. And shall we not obey God himself? If, then, you receive three times a year because the Church commands it, receive every time you can because God commands it. Else your doing the one will be so far from excusing you for not doing the other, that your own practice will prove your folly and sin, and leave you without excuse.
But, Secondly, we cannot conclude from these words, that the Church excuses him who receives only thrice a year. The plain sense of them is, that he who does not receive thrice at least, shall be cast out of the Church: But they by no means excuse him who communicates no oftener. This never was the judgment of our Church: On the contrary, she takes all possible care that the sacrament be duly administered, wherever the Common Prayer is read, every Sunday and holiday in the year.
The Church gives a particular direction with regard to those that are in Holy Orders: "In all cathedral and collegiate Churches and Colleges, where there are many Priests and Deacons, they shall all receive the communion with the Priest, every Sunday at the least."
21. It has been shown, First, that if we consider the Lord's Supper as a command of Christ, no man can have any pretence to Christian piety, who does not receive it (not once a month, but) as often as he can. Secondly, that if we consider the institution of it, as a mercy to ourselves, no man who does not receive it as often as he can has any pretence to Christian prudence. Thirdly, that none of the objections usually made, can be any excuse for that man who does not, at every opportunity obey this command and accept this mercy.
22. It has been particularly shown, First, that unworthiness is no excuse; because though in one sense we are all unworthy, yet none of us need be afraid of being unworthy in St. Paul's sense, of "eating and drinking unworthily." Secondly, that the not having time enough for preparation can be no excuse; since the only preparation which is absolutely necessary, is that which no business can hinder, nor indeed anything on earth, unless so far as it hinders our being in a state of salvation. Thirdly, that its abating our reverence is no excuse; since he who gave the command, "Do this," nowhere adds, "unless it abates your reverence." Fourthly, that our not profiting by it is no excuse; since it is our own fault, in neglecting that necessary preparation which is in our own power. Lastly, that the judgment of our own Church is quite in favour of constant communion. If those who have hitherto neglected it on any of these pretences, will lay these things to heart, they will, by the grace of God, come to a better mind, and never forsake their own mercies.
But, Secondly, we cannot conclude from these words, that the Church excuses him who receives only thrice a year. The plain sense of them is, that he who does not receive thrice at least, shall be cast out of the Church: But they by no means excuse him who communicates no oftener. This never was the judgment of our Church: On the contrary, she takes all possible care that the sacrament be duly administered, wherever the Common Prayer is read, every Sunday and holiday in the year.
The Church gives a particular direction with regard to those that are in Holy Orders: "In all cathedral and collegiate Churches and Colleges, where there are many Priests and Deacons, they shall all receive the communion with the Priest, every Sunday at the least."
21. It has been shown, First, that if we consider the Lord's Supper as a command of Christ, no man can have any pretence to Christian piety, who does not receive it (not once a month, but) as often as he can. Secondly, that if we consider the institution of it, as a mercy to ourselves, no man who does not receive it as often as he can has any pretence to Christian prudence. Thirdly, that none of the objections usually made, can be any excuse for that man who does not, at every opportunity obey this command and accept this mercy.
22. It has been particularly shown, First, that unworthiness is no excuse; because though in one sense we are all unworthy, yet none of us need be afraid of being unworthy in St. Paul's sense, of "eating and drinking unworthily." Secondly, that the not having time enough for preparation can be no excuse; since the only preparation which is absolutely necessary, is that which no business can hinder, nor indeed anything on earth, unless so far as it hinders our being in a state of salvation. Thirdly, that its abating our reverence is no excuse; since he who gave the command, "Do this," nowhere adds, "unless it abates your reverence." Fourthly, that our not profiting by it is no excuse; since it is our own fault, in neglecting that necessary preparation which is in our own power. Lastly, that the judgment of our own Church is quite in favour of constant communion. If those who have hitherto neglected it on any of these pretences, will lay these things to heart, they will, by the grace of God, come to a better mind, and never forsake their own mercies.
March 17, 1736 - The Duty Of Constant Communion
15. No business, therefore, can hinder any man from having that preparation which alone is necessary, unless it be such as unprepares him for heaven, as puts him out of a state of salvation. Indeed every prudent man will, when he has time, examine himself before he receives the Lord's Supper. whether he repents him truly of his former sins; whether he believes the promises of God; whether he fully designs to walk in His ways, and be in charity with all men. In this, and in private prayer, he will doubtless spend all the time he conveniently can. But what is this to you who have not time? What excuse is this for not obeying God? He commands you to come, and prepare yourself by prayer, if you have time; if you have not, however, come. Make not reverence to God's command a pretence for breaking it. Do not rebel against him for fear of offending him. Whatever you do or leave undone besides, be sure to do what God bids you do. Examining yourself, and using private prayer, especially before the Lord's Supper, is good; But behold! "to obey is better than" self-examination; "and to hearken," than the prayer of an angel.
16. A Third objection against constant communion is, that it abates our reverence for the sacrament. Suppose it did? What then? Will you thence conclude that you are not to receive it constantly? This does not follow. God commands you, "Do this." You may do it now, but will not, and, to excuse yourself say, "If I do it so often, it will abate the reverence with which I do it now." Suppose it did; has God ever told you, that when the obeying his command abates your reverence to it, then you may disobey it? If he has, you are guiltless; if not, what you say is just nothing to the purpose. The law is clear. Either show that the lawgiver makes this exception, or you are guilty before him.
17. Reverence for the sacrament may be of two sorts: Either such as is owing purely to the newness of the thing, such as men naturally have for anything they are not used to; or such as is owing to our faith, or to the love or fear of God. Now, the former of these is not properly a religious reverence, but purely natural. And this sort of reverence for the Lord's Supper, the constantly receiving of it must lessen. But it will not lessen the true religious reverence, but rather confirm and increase it.
18. A Fourth objection is, "I have communicated constantly so long, but I have not found the benefit I expected." This has been the case with many well-meaning persons, and therefore deserves to be particularly considered. And consider this: First, whatever God commands us to do, we are to do because he commands, whether we feel any benefit thereby or no. Now, God commands, "Do this in remembrance of me." This, therefore, we are to do because he commands, whether we find present benefit thereby or not. But undoubtedly we shall find benefit sooner or later, though perhaps insensibly. We shall be insensibly strengthened, made more fit for the service of God, and more constant in it. At least, we are kept from falling back, and preserved from many sins and temptations: And surely this should be enough to make us receive this food as often as we can; though we do not presently feel the happy effects of it, as some have done, and we ourselves may when God sees best.
19. But suppose a man has often been at the sacrament, and yet received no benefit. Was it not his own fault? Either he was not rightly prepared, willing to obey all the commands and to receive all the promises of God, or he did not receive it aright, trusting in God. Only see that you are duly prepared for it, and the oftener you come to the Lord's table, the greater benefit you will find there.
16. A Third objection against constant communion is, that it abates our reverence for the sacrament. Suppose it did? What then? Will you thence conclude that you are not to receive it constantly? This does not follow. God commands you, "Do this." You may do it now, but will not, and, to excuse yourself say, "If I do it so often, it will abate the reverence with which I do it now." Suppose it did; has God ever told you, that when the obeying his command abates your reverence to it, then you may disobey it? If he has, you are guiltless; if not, what you say is just nothing to the purpose. The law is clear. Either show that the lawgiver makes this exception, or you are guilty before him.
17. Reverence for the sacrament may be of two sorts: Either such as is owing purely to the newness of the thing, such as men naturally have for anything they are not used to; or such as is owing to our faith, or to the love or fear of God. Now, the former of these is not properly a religious reverence, but purely natural. And this sort of reverence for the Lord's Supper, the constantly receiving of it must lessen. But it will not lessen the true religious reverence, but rather confirm and increase it.
18. A Fourth objection is, "I have communicated constantly so long, but I have not found the benefit I expected." This has been the case with many well-meaning persons, and therefore deserves to be particularly considered. And consider this: First, whatever God commands us to do, we are to do because he commands, whether we feel any benefit thereby or no. Now, God commands, "Do this in remembrance of me." This, therefore, we are to do because he commands, whether we find present benefit thereby or not. But undoubtedly we shall find benefit sooner or later, though perhaps insensibly. We shall be insensibly strengthened, made more fit for the service of God, and more constant in it. At least, we are kept from falling back, and preserved from many sins and temptations: And surely this should be enough to make us receive this food as often as we can; though we do not presently feel the happy effects of it, as some have done, and we ourselves may when God sees best.
19. But suppose a man has often been at the sacrament, and yet received no benefit. Was it not his own fault? Either he was not rightly prepared, willing to obey all the commands and to receive all the promises of God, or he did not receive it aright, trusting in God. Only see that you are duly prepared for it, and the oftener you come to the Lord's table, the greater benefit you will find there.
Charles' Journal, March 17, 1736
Wed., March 17th. I found an opportunity to tell M.W. the reason why I had not talked to her lately which was, my despair of doing her any good. She acknowledged herself entirely changed, but could never tell me the cause. I immediately guessed it, and mentioned my conjecture. She confessed the truth of it. My soul was filled with pity; and I prayed God the sin of others might not ruin her.
March 16, 1736 - The Duty Of Constant Communion
12. Think then what you say, before you say you cannot live up to what is required of constant communicants. This is no more than is required of any communicants; yea, of everyone that has a soul to be saved. So that to say, you cannot live up to this, is neither better nor worse than renouncing Christianity. It is, in effect, renouncing your baptism, wherein you solemnly promised to keep all his commandments. You now fly from that profession. You wilfully break one of his commandments, and, to excuse yourself, say, you cannot keep his commandments: Then you cannot expect to receive the promises, which are made only to those that keep them.
13. What has been said on this pretence against constant communion, is applicable to those who say the same thing in other words: "We dare not do it, because it requires so perfect an obedience afterwards as we cannot promise to perform." Nay, it requires neither more nor less perfect obedience than you promised in your baptism. You then undertook to keep the commandments of God by his help; and you promise no more when you communicate.
14. A Second objection which is often made against constant communion, is, the having so much business as will not allow time for such a preparation as is necessary thereto. I answer: All the preparation that is absolutely necessary is contained in those words: "Repent you truly of your sins past; have faith in Christ our Saviour;" (and observe, that word is not here taken in its highest sense;) "amend your lives, and be in charity with all men; so shall ye be meet partakers of these holy mysteries." All who are thus prepared may draw near without fear, and receive the sacrament to their comfort. Now, what business can hinder you from being thus prepared? -- from repenting of your past sins, from believing that Christ died to save sinners, from amending your lives, and being in charity with all men? No business can hinder you from this, unless it be such as hinders you from being in a state of salvation. If you resolve and design to follow Christ, you are fit to approach the Lord's table. If you do not design this, you are only fit for the table and company of devils.
13. What has been said on this pretence against constant communion, is applicable to those who say the same thing in other words: "We dare not do it, because it requires so perfect an obedience afterwards as we cannot promise to perform." Nay, it requires neither more nor less perfect obedience than you promised in your baptism. You then undertook to keep the commandments of God by his help; and you promise no more when you communicate.
14. A Second objection which is often made against constant communion, is, the having so much business as will not allow time for such a preparation as is necessary thereto. I answer: All the preparation that is absolutely necessary is contained in those words: "Repent you truly of your sins past; have faith in Christ our Saviour;" (and observe, that word is not here taken in its highest sense;) "amend your lives, and be in charity with all men; so shall ye be meet partakers of these holy mysteries." All who are thus prepared may draw near without fear, and receive the sacrament to their comfort. Now, what business can hinder you from being thus prepared? -- from repenting of your past sins, from believing that Christ died to save sinners, from amending your lives, and being in charity with all men? No business can hinder you from this, unless it be such as hinders you from being in a state of salvation. If you resolve and design to follow Christ, you are fit to approach the Lord's table. If you do not design this, you are only fit for the table and company of devils.
Charles' Journal, March 16, 1736
Tues., March 16th. I was wholly spent in writing letters for Mr. Oglethorpe. I would not spend six days more in the same manner for all Georgia.
A Letter to Count Zinzendorf, March 15, 1736
SAVANNAH, March 15, 1736. JOHN WESLEY TO COUNT ZINZENDORF.
ETERNAL WELL-BEING IN CHRIST.
I should not dare to interrupt your more weighty affairs with a letter of mine, did I not hold you to be a disciple of Him who would not have the smoking flax quenched nor the bruised reed broken. But since I am entirely convinced of this, I beg of you that in your prayers and the prayers of the Church that sojourns with you, I may be commended to God, to be instructed in true poverty of spirit, in gentleness, in faith, and love of God and my neighbor. And, whenever you have a little leisure, do not disdain to offer to God this short prayer, which I have heard frequently offered by your brethren at Savannah (would they were mine also!):
Then the dauntless mind
Which, to Jesus joined,
Neither life nor treasure prizes,
And all fleshly lusts despises,
Grant him, Highest Good,
Through Thy precious blood.
ETERNAL WELL-BEING IN CHRIST.
I should not dare to interrupt your more weighty affairs with a letter of mine, did I not hold you to be a disciple of Him who would not have the smoking flax quenched nor the bruised reed broken. But since I am entirely convinced of this, I beg of you that in your prayers and the prayers of the Church that sojourns with you, I may be commended to God, to be instructed in true poverty of spirit, in gentleness, in faith, and love of God and my neighbor. And, whenever you have a little leisure, do not disdain to offer to God this short prayer, which I have heard frequently offered by your brethren at Savannah (would they were mine also!):
Then the dauntless mind
Which, to Jesus joined,
Neither life nor treasure prizes,
And all fleshly lusts despises,
Grant him, Highest Good,
Through Thy precious blood.
Monday, March 15, 1736
Mr. Quincy going for Carolina, I removed into the minister’s house. It is large enough for a larger family than ours and has many conveniences, besides a good garden.
March 15, 1736 - The Duty Of Constant Communion
7. However, let us see the particular excuses which men commonly make for not obeying it. The most common is, "I am unworthy; and `he that eateth and drinketh unworthily, eateth and drinketh damnation to himself.' Therefore I dare not communicate, lest I should eat and drink my own damnation."
The case is this: God offers you one of the greatest mercies on this side heaven, and commands you to accept it. Why do not you accept this mercy, in obedience to his command? You say, "I am unworthy to receive it." And what then? You are unworthy to receive any mercy from God. But is that a reason for refusing all mercy? God offers you a pardon for all your sins. You are unworthy of it, it is sure, and he knows it; but since he is pleased to offer it nevertheless, will not you accept of it? He offers to deliver your soul from death: You are unworthy to live; but will you therefore refuse life? He offers to endue your soul with new strength; because you are unworthy of it, will you deny to take it? What can God himself do for us farther, if we refuse his mercy because we are unworthy of it?
8. But suppose this were no mercy to us; (to suppose which is indeed giving God the lie; saying, that is not good for man which he purposely ordered for his good;) still I ask, Why do not you obey God's command? He says, "Do this." Why do you not? You answer, "I am unworthy to do it." What! Unworthy to obey God? Unworthy to do what God bids you do? Unworthy to obey God's command? What do you mean by this? that those who are unworthy to obey God ought not to obey him? Who told you so? If he were even "an angel from heaven, let him be accursed." If you think God himself has told you so by St. Paul, let us hear his words. They are these: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself."
Why, this is quite another thing. Here is not a word said of being unworthy to eat and drink. Indeed he does speak of eating and drinking unworthily; but that is quite a different thing; so he has told us himself. In this very chapter we are told that by eating and drinking unworthily is meant, taking the holy sacrament in such a rude and disorderly way, that one was "hungry and another drunken." But what is that to you? Is there any danger of your doing so,-- of your eating and drinking thus unworthily? However unworthy you are to communicate, there is no fear of your communicating thus. Therefore, whatever the punishment is, of doing it thus unworthily, it does not concern you. You have no more reason from this text to disobey God, than if there was no such text in the Bible. If you speak of "eating and drinking unworthily" in the sense St. Paul uses the words, you may as well say, "I dare not communicate, for fear the church should fall," as "for fear I should eat and drink unworthily."
The case is this: God offers you one of the greatest mercies on this side heaven, and commands you to accept it. Why do not you accept this mercy, in obedience to his command? You say, "I am unworthy to receive it." And what then? You are unworthy to receive any mercy from God. But is that a reason for refusing all mercy? God offers you a pardon for all your sins. You are unworthy of it, it is sure, and he knows it; but since he is pleased to offer it nevertheless, will not you accept of it? He offers to deliver your soul from death: You are unworthy to live; but will you therefore refuse life? He offers to endue your soul with new strength; because you are unworthy of it, will you deny to take it? What can God himself do for us farther, if we refuse his mercy because we are unworthy of it?
8. But suppose this were no mercy to us; (to suppose which is indeed giving God the lie; saying, that is not good for man which he purposely ordered for his good;) still I ask, Why do not you obey God's command? He says, "Do this." Why do you not? You answer, "I am unworthy to do it." What! Unworthy to obey God? Unworthy to do what God bids you do? Unworthy to obey God's command? What do you mean by this? that those who are unworthy to obey God ought not to obey him? Who told you so? If he were even "an angel from heaven, let him be accursed." If you think God himself has told you so by St. Paul, let us hear his words. They are these: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself."
Why, this is quite another thing. Here is not a word said of being unworthy to eat and drink. Indeed he does speak of eating and drinking unworthily; but that is quite a different thing; so he has told us himself. In this very chapter we are told that by eating and drinking unworthily is meant, taking the holy sacrament in such a rude and disorderly way, that one was "hungry and another drunken." But what is that to you? Is there any danger of your doing so,-- of your eating and drinking thus unworthily? However unworthy you are to communicate, there is no fear of your communicating thus. Therefore, whatever the punishment is, of doing it thus unworthily, it does not concern you. You have no more reason from this text to disobey God, than if there was no such text in the Bible. If you speak of "eating and drinking unworthily" in the sense St. Paul uses the words, you may as well say, "I dare not communicate, for fear the church should fall," as "for fear I should eat and drink unworthily."
March 15, 1736 - The Duty Of Constant Communion
9. If then you fear bringing damnation on yourself by this, you fear where no fear is. Fear it not for eating and drinking unworthily; for that, in St. Paul's sense, ye cannot do. But I will tell you for what you shall fear damnation;-- for not eating and drinking at all; for not obeying your Maker and Redeemer; for disobeying his plain command; for thus setting at nought both his mercy and authority. Fear ye this; for hear what his Apostle saith: "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all." (James 2:10.)
10. We see then how weak the objection is, "I dare not receive [The Lord's Supper], because I am unworthy." Nor is it any stronger, though the reason why you think yourself unworthy is, that you have lately fallen into sin. It is true, our Church forbids those "who have done any grievous crime" to receive without repentance. But all that follows from this is, that we should repent before we come; not that we should neglect to come at all.
To say, therefore, that "a man may turn his back upon the altar because he has lately fallen into sin, that he may impose this penance upon himself," is talking without any warrant from Scripture. For where does the Bible teach to atone for breaking one commandment of God by breaking another? What advice is this, -- "Commit a new act of disobedience, and God will more easily forgive the past!"
11. Others there are who, to excuse their disobedience plead that they are unworthy in another sense, that they "cannot live up to it; they cannot pretend to lead so holy a life as constantly communicating would oblige them to do." Put this into plain words. I ask, Why do not you accept the mercy which God commands you to accept? You answer, "Because I cannot live up to the profession I must make when I receive it." Then it is plain you ought never to receive it at all. For it is no more lawful to promise once what you know you cannot perform, than to promise it a thousand times. You know too, that it is one and the same promise, whether you make it every year or every day. You promise to do just as much, whether you promise ever so often or ever so seldom.
If, therefore, you cannot live up to the profession they make who communicate once a week, neither can you come up to the profession you make who communicate once a year. But cannot you, indeed? Then it had been good for you that you had never been born. For all that you profess at the Lord's table, you must both profess and keep, or you cannot be saved. For you profess nothing there but this,-- that you will diligently keep his commandments. And cannot you keep up to this profession? Then you cannot enter into life.
10. We see then how weak the objection is, "I dare not receive [The Lord's Supper], because I am unworthy." Nor is it any stronger, though the reason why you think yourself unworthy is, that you have lately fallen into sin. It is true, our Church forbids those "who have done any grievous crime" to receive without repentance. But all that follows from this is, that we should repent before we come; not that we should neglect to come at all.
To say, therefore, that "a man may turn his back upon the altar because he has lately fallen into sin, that he may impose this penance upon himself," is talking without any warrant from Scripture. For where does the Bible teach to atone for breaking one commandment of God by breaking another? What advice is this, -- "Commit a new act of disobedience, and God will more easily forgive the past!"
11. Others there are who, to excuse their disobedience plead that they are unworthy in another sense, that they "cannot live up to it; they cannot pretend to lead so holy a life as constantly communicating would oblige them to do." Put this into plain words. I ask, Why do not you accept the mercy which God commands you to accept? You answer, "Because I cannot live up to the profession I must make when I receive it." Then it is plain you ought never to receive it at all. For it is no more lawful to promise once what you know you cannot perform, than to promise it a thousand times. You know too, that it is one and the same promise, whether you make it every year or every day. You promise to do just as much, whether you promise ever so often or ever so seldom.
If, therefore, you cannot live up to the profession they make who communicate once a week, neither can you come up to the profession you make who communicate once a year. But cannot you, indeed? Then it had been good for you that you had never been born. For all that you profess at the Lord's table, you must both profess and keep, or you cannot be saved. For you profess nothing there but this,-- that you will diligently keep his commandments. And cannot you keep up to this profession? Then you cannot enter into life.
March 15, 1736 - The Duty Of Constant Communion
4. And this great truth, that we are obliged to keep every command as far as we can, is clearly proved from the absurdity of the contrary opinion; for were we to allow that we are not obliged to obey every commandment of God as often as we can, we have no argument left to prove that any man is bound to obey any command at any time. For instance: Should I ask a man why he does not obey one of the plainest commands of God, why, for instance, he does not help his parents, he might answer, "I will not do it now, but I will at another time." When that time comes, put him in mind of God's command again; and he will say, "I will obey it some time or other." Nor is it possible ever to prove that he ought to do it now, unless by proving that he ought to do it as often as he can; and therefore he ought to do it now, because he can if he will.
5. Consider the Lord's Supper, Secondly, as a mercy from God to man. As God, whose mercy is over all his works, and particularly over the children of men, knew there was but one way for man to be happy like himself; namely, by being like him in holiness; as he knew we could do nothing toward this of ourselves, he has given us certain means of obtaining his help. One of these is the Lord's Supper, which, of his infinite mercy, he hath given for this very end; that through this means we may be assisted to attain those blessings which he hath prepared for us; that we may obtain holiness on earth, and everlasting glory in heaven.
I ask, then, Why do you not accept of his mercy as often as ever you can? God now offers you his blessing; -- why do you refuse it? You have now an opportunity of receiving his mercy; -- why do you not receive it? You are weak: -- why do not you seize every opportunity of increasing your strength? In a word: Considering this as a command of God, he that does not communicate as often as he can has no piety; considering it as a mercy, he that does not communicate as often as he can has no wisdom.
6. These two considerations will yield a full answer to all the common objections which have been made against constant communion; indeed to all that ever were or can be made. In truth, nothing can be objected against it, but upon supposition that, [at] this particular time, either the communion would be no mercy, or I am not commanded to receive it. Nay, should we grant it would be no mercy, that is not enough; for still the other reason would hold: Whether it does you any good or none, you are to obey the command of God.
5. Consider the Lord's Supper, Secondly, as a mercy from God to man. As God, whose mercy is over all his works, and particularly over the children of men, knew there was but one way for man to be happy like himself; namely, by being like him in holiness; as he knew we could do nothing toward this of ourselves, he has given us certain means of obtaining his help. One of these is the Lord's Supper, which, of his infinite mercy, he hath given for this very end; that through this means we may be assisted to attain those blessings which he hath prepared for us; that we may obtain holiness on earth, and everlasting glory in heaven.
I ask, then, Why do you not accept of his mercy as often as ever you can? God now offers you his blessing; -- why do you refuse it? You have now an opportunity of receiving his mercy; -- why do you not receive it? You are weak: -- why do not you seize every opportunity of increasing your strength? In a word: Considering this as a command of God, he that does not communicate as often as he can has no piety; considering it as a mercy, he that does not communicate as often as he can has no wisdom.
6. These two considerations will yield a full answer to all the common objections which have been made against constant communion; indeed to all that ever were or can be made. In truth, nothing can be objected against it, but upon supposition that, [at] this particular time, either the communion would be no mercy, or I am not commanded to receive it. Nay, should we grant it would be no mercy, that is not enough; for still the other reason would hold: Whether it does you any good or none, you are to obey the command of God.
Charles' Journal, March 14, 1736
Sun., March 14th. We had prayers under a great tree. In the Epistle I was plainly shown what I ought to be, and what to expect. "Giving no offence in anything, that the ministry be not blamed: but in all things approving ourselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in strives, in imprisonments, in tumults, in labours, in watchings, in fastings; by purity by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfailing, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." (2 Cor. vi. 8-10.)
I preached with boldness, on singleness of intention, to about twenty people, among whom was Mr. Oglethorpe. Soon after, as he was in M. H.'s hut, a bullet (through the carelessness of one of the people, who were exercising today) flew through the wall, close by him. M. Germain now retracted her consent for having her child baptized: however, M. Colwell's I did baptize by true immersion, before a numerous congregation.
At night I found myself exceedingly faint, but had no better bed to go to than the ground; on which I slept very comfortably, before a great fire, and woke up the next morning perfectly well.
I preached with boldness, on singleness of intention, to about twenty people, among whom was Mr. Oglethorpe. Soon after, as he was in M. H.'s hut, a bullet (through the carelessness of one of the people, who were exercising today) flew through the wall, close by him. M. Germain now retracted her consent for having her child baptized: however, M. Colwell's I did baptize by true immersion, before a numerous congregation.
At night I found myself exceedingly faint, but had no better bed to go to than the ground; on which I slept very comfortably, before a great fire, and woke up the next morning perfectly well.
March 14, 1736 - The Duty Of Constant Communion
II. I am, in the Second place, to answer the common objections against constantly receiving the Lord's Supper.
1. I say constantly receiving; for as to the phrase of frequent communion, it is absurd to the last degree. If it means anything less than constant, it means more than can be proved to be the duty of any man. For if we are not obliged to communicate constantly, by what argument can it be proved that we are obliged to communicate frequently? yea, more than once a year, or once in seven years, or once before we die? Every argument brought for this, either proves that we ought to do it constantly, or proves nothing at all. Therefore, that indeterminate, unmeaning way of speaking ought to be laid aside by all men of understanding.
2. In order to prove that it is our duty to communicate constantly, we may observe that the holy communion is to be considered either, (1.), as a command of God, or, (2.) As a mercy to man.
First. As a command of God. God our Mediator and Governor, from whom we have received our life and all things, on whose will it depends whether we shall be perfectly happy or perfectly miserable from this moment to eternity, declares to us that all who obey his commands shall be eternally happy; all who not, shall be eternally miserable. Now, one of these commands is, "Do this in remembrance of me." I ask then, Why do you not do this, when you can do it if you will? When you have an opportunity before you, why do not you obey the command of God?
3. Perhaps you will say, "God does not command me to do this as often as I can:" That is, the words "as often as you can," are not added in this particular place. What then? Are we not to obey every command of God as often as we can? Are not all the promises of God made to those, and those only, who "give all diligence;" that is, to those who do all they can to obey his commandments? Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.
1. I say constantly receiving; for as to the phrase of frequent communion, it is absurd to the last degree. If it means anything less than constant, it means more than can be proved to be the duty of any man. For if we are not obliged to communicate constantly, by what argument can it be proved that we are obliged to communicate frequently? yea, more than once a year, or once in seven years, or once before we die? Every argument brought for this, either proves that we ought to do it constantly, or proves nothing at all. Therefore, that indeterminate, unmeaning way of speaking ought to be laid aside by all men of understanding.
2. In order to prove that it is our duty to communicate constantly, we may observe that the holy communion is to be considered either, (1.), as a command of God, or, (2.) As a mercy to man.
First. As a command of God. God our Mediator and Governor, from whom we have received our life and all things, on whose will it depends whether we shall be perfectly happy or perfectly miserable from this moment to eternity, declares to us that all who obey his commands shall be eternally happy; all who not, shall be eternally miserable. Now, one of these commands is, "Do this in remembrance of me." I ask then, Why do you not do this, when you can do it if you will? When you have an opportunity before you, why do not you obey the command of God?
3. Perhaps you will say, "God does not command me to do this as often as I can:" That is, the words "as often as you can," are not added in this particular place. What then? Are we not to obey every command of God as often as we can? Are not all the promises of God made to those, and those only, who "give all diligence;" that is, to those who do all they can to obey his commandments? Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.
Charles' Journal, March 11, 1736
Thur., March 11th. At ten this morning I began the full service, to about a dozen women, whom I had got together; intending to continue it, and only to read a few prayers to the men before they went to work. I also, expounded the second lesson with some boldness, as I had a few times before.
After prayers I met M. H.'s maid, in a great passion of tears, at being struck by her mistress. She seemed resolved to make away with herself, to escape her Egyptian bondage. With much difficulty I prevailed upon her to return, and carried her back to her mistress. Upon my asking M. H. to forgive her, she refused me with the utmost roughness, rage, and almost reviling.
Mr. Tacknet, whom I talked with next, made me full amends. He was in an excellent temper; resolved to strive, not with his wife, but himself, in putting off the old man, and putting on the new.
In the evening I heard the first harsh word from Mr. Oglethorpe, when I asked for something for a poor woman. The next day I was surprised by a rougher answer, in a matter that deserved still greater encouragement. I know not how to account for his increasing coldness.
My encouragement was the same in speaking with M. W., whom I found all storm and tempest. The meek, the teachable M. W. (that was in the ship) was now so wilful, so untractable, so fierce, that I could not bear to stay near her. I did not mend myself by stumbling again upon Mr. Oglethorpe, who was with the men under arms, in expectation of an enemy. I stayed as long as I could, however, "Unsafe within the wind Of such commotion:" but at last the hurricane of his passion drove me away.
After prayers I met M. H.'s maid, in a great passion of tears, at being struck by her mistress. She seemed resolved to make away with herself, to escape her Egyptian bondage. With much difficulty I prevailed upon her to return, and carried her back to her mistress. Upon my asking M. H. to forgive her, she refused me with the utmost roughness, rage, and almost reviling.
Mr. Tacknet, whom I talked with next, made me full amends. He was in an excellent temper; resolved to strive, not with his wife, but himself, in putting off the old man, and putting on the new.
In the evening I heard the first harsh word from Mr. Oglethorpe, when I asked for something for a poor woman. The next day I was surprised by a rougher answer, in a matter that deserved still greater encouragement. I know not how to account for his increasing coldness.
My encouragement was the same in speaking with M. W., whom I found all storm and tempest. The meek, the teachable M. W. (that was in the ship) was now so wilful, so untractable, so fierce, that I could not bear to stay near her. I did not mend myself by stumbling again upon Mr. Oglethorpe, who was with the men under arms, in expectation of an enemy. I stayed as long as I could, however, "Unsafe within the wind Of such commotion:" but at last the hurricane of his passion drove me away.
The Character of a Methodist (part 5)
7. And he who hath this hope, thus "full of immortality, in everything giveth thanks;" as knowing that this (whatsoever it is) "is the will of God in Christ Jesus concerning him." From him, therefore, he cheerfully receives all, saying, "Good is the will of the Lord;" and whether the Lord giveth or taketh away, equally "blessing the name of the Lord." For he hath "learned, in whatsoever state he is, therewith to be content." He knoweth "both how to be abased and how to abound. Everywhere and in all things he is instructed both to be full and to be hungry, both to abound and suffer need." Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of his heart to Him who orders it for good; knowing that as "every good gift cometh from above," so none but good can come from the Father of Lights, into whose hand he has wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore "careful" (anxiously or uneasily) "for nothing;" as having "cast all his care on Him that careth for him," and "in all things" resting on him, after "making his request known to him with thanksgiving."
8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint." Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words: For many times "the Spirit maketh intercession for him with groans that cannot be uttered." But at all times the language of his heart is this: "Thou brightness of the eternal glory, unto thee is my heart, though without a voice, and my silence speaketh unto thee." And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God is in all his thoughts; he walks with God continually, having the loving eye of his mind still fixed upon him, and everywhere "seeing Him that is invisible."
8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint." Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words: For many times "the Spirit maketh intercession for him with groans that cannot be uttered." But at all times the language of his heart is this: "Thou brightness of the eternal glory, unto thee is my heart, though without a voice, and my silence speaketh unto thee." And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God is in all his thoughts; he walks with God continually, having the loving eye of his mind still fixed upon him, and everywhere "seeing Him that is invisible."
Friday, March 13, 1736
Some of the Indians sent us word of their intention to come down to us. In our course of reading today, were these words: 'Thus saith the Lord of Hosts, It shall yet come to pass, that there shall come people and the inhabitants of many cities: And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord." ( Zechariah 8:20-22.)
March 13, 1736 - The Duty Of Constant Communion
4. Let every one, therefore, who has either any desire to please God, or any love of his own soul, obey God, and consult the good of his own soul, by communicating every time he can; like the first Christians, with whom the Christian sacrifice was a constant part of the Lord's day service. And for several centuries they received it almost every day: Four times a week always, and every saint's day beside. Accordingly, those that joined in the prayers of the faithful never failed to partake of the blessed sacrament. What opinion they had of any who turned his back upon it, we may learn from that ancient canon: "If any believer join in the prayers of the faithful, and go away without receiving the Lord's Supper, let him be excommunicated, as bringing confusion into the church of God."
5. In order to understand the nature of the Lord's Supper, it would be useful carefully to read over those passages in the Gospel, and in the first Epistle to the Corinthians [1 Cor. 11], which speak of the institution of it. Hence we learn that the design of this sacrament is, the continual remembrance of the death of Christ, by eating bread and drinking wine, which are the outward signs of the inward grace, the body and blood of Christ.
6. It is highly expedient for those who purpose to receive this, whenever their time will permit, to prepare themselves for this solemn ordinance by self-examination and prayer. But this is not absolutely necessary. And when we have not time for it, we should see that we have the habitual preparation which is absolutely necessary, and can never be dispensed with on any account or any occasion whatever. This is, First, a full purpose of heart to keep all the commandments of God; and, Secondly, a sincere desire to receive all his promises.
5. In order to understand the nature of the Lord's Supper, it would be useful carefully to read over those passages in the Gospel, and in the first Epistle to the Corinthians [1 Cor. 11], which speak of the institution of it. Hence we learn that the design of this sacrament is, the continual remembrance of the death of Christ, by eating bread and drinking wine, which are the outward signs of the inward grace, the body and blood of Christ.
6. It is highly expedient for those who purpose to receive this, whenever their time will permit, to prepare themselves for this solemn ordinance by self-examination and prayer. But this is not absolutely necessary. And when we have not time for it, we should see that we have the habitual preparation which is absolutely necessary, and can never be dispensed with on any account or any occasion whatever. This is, First, a full purpose of heart to keep all the commandments of God; and, Secondly, a sincere desire to receive all his promises.
March 12, 1736 - The Duty Of Constant Communion
I. I am to show that it is the duty of every Christian to receive the Lord's Supper as often as he can.
1. The First reason why it is the duty of every Christian so to do is, because it is a plain command of Christ. That this is his command, appears from the words of the text, "Do this in remembrance of me:" By which, as the Apostles were obliged to bless, break, and give the bread to all that joined with them in holy things; so were all Christians obliged to receive those sign of Christ's body and blood. Here, therefore, the bread and wine are commanded to be received, in remembrance of his death, to the end of the world. Observe, too, that this command was given by our Lord when he was just laying down his life for our sakes. They are, therefore, as it were, his dying words to all his followers.
2. A Second reason why every Christian should do this as often as he can, is, because the benefits of doing it are so great to all that do it in obedience to him; viz., the forgiveness of our past sins and the present strengthening and refreshing of our souls. In this world we are never free from temptations. Whatever way of life we are in, whatever our condition be, whether we are sick or well, in trouble or at ease, the enemies of our souls are watching to lead us into sin. And too often they prevail over us. Now, when we are convinced of having sinned against God, what surer way have we of procuring pardon from him, than the "showing forth the Lord's death;" and beseeching him, for the sake of his Son's sufferings, to blot out all our sins?
3. The grace of God given herein confirms to us the pardon of our sins, by enabling us to leave them. As our bodies are strengthened by bread and wine, so are our souls by these tokens of the body and blood of Christ. This is the food of our souls: This gives strength to perform our duty, and leads us on to perfection. If, therefore, we have any regard for the plain command of Christ, if we desire the pardon of our sins, if we wish for strength to believe, to love and obey God, then we should neglect no opportunity of receiving the Lord's Supper; then we must never turn our backs on the feast which our Lord has prepared for us. We must neglect no occasion which the good providence of God affords us for this purpose. This is the true rule: So often are we to receive as God gives us opportunity. Whoever, therefore, does not receive, but goes from the holy table, when all things are prepared, either does not understand his duty, or does not care for the dying command of his Saviour, the forgiveness of his sins, the strengthening of his soul, and the refreshing it with the hope of glory.
1. The First reason why it is the duty of every Christian so to do is, because it is a plain command of Christ. That this is his command, appears from the words of the text, "Do this in remembrance of me:" By which, as the Apostles were obliged to bless, break, and give the bread to all that joined with them in holy things; so were all Christians obliged to receive those sign of Christ's body and blood. Here, therefore, the bread and wine are commanded to be received, in remembrance of his death, to the end of the world. Observe, too, that this command was given by our Lord when he was just laying down his life for our sakes. They are, therefore, as it were, his dying words to all his followers.
2. A Second reason why every Christian should do this as often as he can, is, because the benefits of doing it are so great to all that do it in obedience to him; viz., the forgiveness of our past sins and the present strengthening and refreshing of our souls. In this world we are never free from temptations. Whatever way of life we are in, whatever our condition be, whether we are sick or well, in trouble or at ease, the enemies of our souls are watching to lead us into sin. And too often they prevail over us. Now, when we are convinced of having sinned against God, what surer way have we of procuring pardon from him, than the "showing forth the Lord's death;" and beseeching him, for the sake of his Son's sufferings, to blot out all our sins?
3. The grace of God given herein confirms to us the pardon of our sins, by enabling us to leave them. As our bodies are strengthened by bread and wine, so are our souls by these tokens of the body and blood of Christ. This is the food of our souls: This gives strength to perform our duty, and leads us on to perfection. If, therefore, we have any regard for the plain command of Christ, if we desire the pardon of our sins, if we wish for strength to believe, to love and obey God, then we should neglect no opportunity of receiving the Lord's Supper; then we must never turn our backs on the feast which our Lord has prepared for us. We must neglect no occasion which the good providence of God affords us for this purpose. This is the true rule: So often are we to receive as God gives us opportunity. Whoever, therefore, does not receive, but goes from the holy table, when all things are prepared, either does not understand his duty, or does not care for the dying command of his Saviour, the forgiveness of his sins, the strengthening of his soul, and the refreshing it with the hope of glory.
March 11, 1736 - The Duty Of Constant Communion
The Duty Of Constant Communion
The following discourse was written years ago, for the use of my pupils at Oxford. I have added very little, but retrenched much; as I then used more words than I do now. But, I thank God, I have not yet seen cause to alter my sentiments in any point which is therein delivered.
"Do this in remembrance of me." Luke 22:19.
It is no wonder that men who have no fear of God should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls; And yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is when they do not eat or drink it at all. That I may do what I can to bring these well-meaning men to a more just way of thinking, I shall,
I. show that it is the duty of every Christian to receive the Lord's Supper as often as he can; and,
II. Answer some objections.
The following discourse was written years ago, for the use of my pupils at Oxford. I have added very little, but retrenched much; as I then used more words than I do now. But, I thank God, I have not yet seen cause to alter my sentiments in any point which is therein delivered.
"Do this in remembrance of me." Luke 22:19.
It is no wonder that men who have no fear of God should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls; And yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is when they do not eat or drink it at all. That I may do what I can to bring these well-meaning men to a more just way of thinking, I shall,
I. show that it is the duty of every Christian to receive the Lord's Supper as often as he can; and,
II. Answer some objections.
March 10, 1736
Con't from March 9
From the very nature of grief; which is an uneasiness in the mind on the apprehension of some present evil, it appears, that its arising in us, on any other occasion than that of sin, is entirely owing to our want of judgment. Are any of those accidents, in the language of men termed misfortunes, such as reproach, poverty, loss of life, or even of friends, real evils? So far from it, that, if we dare believe our Creator, they are often positive blessings. They all work together for our good. And our Lord accordingly commands us, even when the severest loss, that of our reputation, befals us, if it is in a good cause, as it must be our own fault if it be not, to "rejoice, and be exceeding glad."
But what fully proves the utter absurdity of almost all our grief; except that for our own failings, is, that the occasion of it is always past before it begins. To recal what has already been, is utterly impossible, and beyond the reach of Omnipotence itself. Let those who are fond of misery, if any such there be, indulge their minds in this fruitless inquietude. They who desire happiness will have a care how they cherish such a passion, as is neither desirable in itself; nor serves to any good purpose, present or future.
If any species of this unprofitable passion be more particularly useless than the rest, it is that which we feel when we sorrow for the dead. We destroy the health of our body, and impair the strength of our minds, and take no price for those invaluable blessings; we give up our present, without any prospect of future, advantage; without any probability of either recalling them hither, or profiting them where they are.
From the very nature of grief; which is an uneasiness in the mind on the apprehension of some present evil, it appears, that its arising in us, on any other occasion than that of sin, is entirely owing to our want of judgment. Are any of those accidents, in the language of men termed misfortunes, such as reproach, poverty, loss of life, or even of friends, real evils? So far from it, that, if we dare believe our Creator, they are often positive blessings. They all work together for our good. And our Lord accordingly commands us, even when the severest loss, that of our reputation, befals us, if it is in a good cause, as it must be our own fault if it be not, to "rejoice, and be exceeding glad."
But what fully proves the utter absurdity of almost all our grief; except that for our own failings, is, that the occasion of it is always past before it begins. To recal what has already been, is utterly impossible, and beyond the reach of Omnipotence itself. Let those who are fond of misery, if any such there be, indulge their minds in this fruitless inquietude. They who desire happiness will have a care how they cherish such a passion, as is neither desirable in itself; nor serves to any good purpose, present or future.
If any species of this unprofitable passion be more particularly useless than the rest, it is that which we feel when we sorrow for the dead. We destroy the health of our body, and impair the strength of our minds, and take no price for those invaluable blessings; we give up our present, without any prospect of future, advantage; without any probability of either recalling them hither, or profiting them where they are.
Charles' Journal, March 9, 1736
TUESDAY, March 9th , 1736, about three in the afternoon, I first set foot on St. Simon's island, and immediately my spirit revived. No sooner did I enter upon my ministry, than God gave me, like Saul, another heart. So true in that [remark] of Bishop Hall: "The calling of God never leaves a man unchanged; neither did God ever employ any one in His service, whom He did not enable to the work He set him; especially those whom He raises up to the supply of His place, and the representation of Himself." The people, with Mr. Oglethorpe, all arrived the day before.
The first who saluted me on my landing was honest Mr. Ingham, with his usual heartiness. Never did I more rejoice at the sight of him; especially when he told me the treatment he had met with, for vindicating the Lord's day: such as every Minister of Christ must meet with. The people seemed overjoyed to see me: Mr. Oglethorpe in particular received me very kindly.
I spent the afternoon in the conference with my parishioners. (With what trembling ought I to call them mine !) At seven we had evening prayers, in the open air, at which Mr. Oglethorpe was present. The lesson gave me the fullest direction, and greatest encouragement: "Continue instant in prayer, and watch in the same with thanksgiving; with praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ; that I may make it manifest, as I ought to speak. Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." "Say to Archippus, Take heed to the ministry which thou hast received of the Lord, that thou fulfil it." (Col. iv. 2--6, 17.) At nine I returned, and lay in the boat.
The first who saluted me on my landing was honest Mr. Ingham, with his usual heartiness. Never did I more rejoice at the sight of him; especially when he told me the treatment he had met with, for vindicating the Lord's day: such as every Minister of Christ must meet with. The people seemed overjoyed to see me: Mr. Oglethorpe in particular received me very kindly.
I spent the afternoon in the conference with my parishioners. (With what trembling ought I to call them mine !) At seven we had evening prayers, in the open air, at which Mr. Oglethorpe was present. The lesson gave me the fullest direction, and greatest encouragement: "Continue instant in prayer, and watch in the same with thanksgiving; with praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ; that I may make it manifest, as I ought to speak. Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." "Say to Archippus, Take heed to the ministry which thou hast received of the Lord, that thou fulfil it." (Col. iv. 2--6, 17.) At nine I returned, and lay in the boat.
March 9, 1736 - On Mourning For The Dead
On Mourning For The Dead
PREACHED AT EPWORTH, JANUARY 11, 1726, AT THE FUNERAL OF JOHN GRIFFITH: A HOPEFUL YOUNG MAN.
Con't
The unprofitable and bad consequences, the sinful nature, of profuse sorrowing for the dead, are easily deduced from the former part of this reflection; in the latter, we have the strongest motives to enforce our striving against it, -- a remedy exactly suited to the disease, -- a consideration which, duly applied, will not fail, either to prevent this sorrow, or rescue us from this real misfortune.
Grief, in general, is the parent of so much evil, and the occasion of so little good to mankind, that it may be justly wondered how it found a place in our nature. It was, indeed, of man's own, not of God's creation; who may permit, but never was the author of, evil. The same hour gave birth to grief and sin, as the same moment will deliver us from both. For neither did exist before human nature was corrupted, nor will it continue when that is restored to its ancient perfection.
Indeed, in this present state of things, that wise Being, who knows well how to extract good out of evil, has shown us one way of making this universal frailty highly conducive both to our virtue and happiness. Even grief, if it lead us to repentance, and proceed from a serious sense of our faults, is not to be repented of; since those who thus sow in tears shall reap in joy. If we confine it to this particular occasion, it does not impair, but greatly assist, our imperfect reason; pain, either of body or mind, acting quicker than reflection, and fixing more deeply in the memory any circumstance it attends.
PREACHED AT EPWORTH, JANUARY 11, 1726, AT THE FUNERAL OF JOHN GRIFFITH: A HOPEFUL YOUNG MAN.
Con't
The unprofitable and bad consequences, the sinful nature, of profuse sorrowing for the dead, are easily deduced from the former part of this reflection; in the latter, we have the strongest motives to enforce our striving against it, -- a remedy exactly suited to the disease, -- a consideration which, duly applied, will not fail, either to prevent this sorrow, or rescue us from this real misfortune.
Grief, in general, is the parent of so much evil, and the occasion of so little good to mankind, that it may be justly wondered how it found a place in our nature. It was, indeed, of man's own, not of God's creation; who may permit, but never was the author of, evil. The same hour gave birth to grief and sin, as the same moment will deliver us from both. For neither did exist before human nature was corrupted, nor will it continue when that is restored to its ancient perfection.
Indeed, in this present state of things, that wise Being, who knows well how to extract good out of evil, has shown us one way of making this universal frailty highly conducive both to our virtue and happiness. Even grief, if it lead us to repentance, and proceed from a serious sense of our faults, is not to be repented of; since those who thus sow in tears shall reap in joy. If we confine it to this particular occasion, it does not impair, but greatly assist, our imperfect reason; pain, either of body or mind, acting quicker than reflection, and fixing more deeply in the memory any circumstance it attends.
March 8, 1736 - On Mourning For The Dead
For your reading and discussion, I present a few extracts from some semons I have preached in the past. Please discuss these, as I am striving onto perfection and wish to encounter the kingdom.
On Mourning For The Dead
PREACHED AT EPWORTH, JANUARY 11, 1726, AT THE FUNERAL OF JOHN GRIFFITH: A HOPEFUL YOUNG MAN.
"Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." 2 Sam. 12:23.
The resolution of a wise and good man, just recovering the use of his reason and virtue, after the bitterness of soul he had tasted from the hourly expectation of the death of a beloved son, is comprised in these few but strong words. He had fasted and wept, and lay all night upon the earth, and refused not only comfort, but even needful sustenance, whilst the child was still alive, in hopes that God would be gracious, as well in that as in other instances, and reverse the just sentence he had pronounced. When it was put in execution, in the death of the child, he arose and changed his apparel, having first paid his devotions to his great Master, acknowledging, no doubt, the mildness of his severity, and owning, with gratitude and humility, the obligation laid upon him, in that he was not consumed, as well as chastened, by his heavy hand; he then came into his house, and behaved with his usual composure and cheerfulness. The reason of this strange alteration in his proceedings, as it appeared to those who were ignorant of the principles upon which he acted, he here explains, with great brevity, but in the most beautiful language, strength of thought, and energy of expression: "Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me."
"To what end," saith the resigned mourner, "should I fast, now the child is dead? Why should I add grief to grief; which, being a volunteer, increases the affliction I already sustain? Would it not be equally useless to him and me? Have my tears or complaints the power to refix his soul in her decayed and forsaken mansion? Or, indeed, would he wish to change, though the power were in his hands, the happy regions of which lie is now possessed, for this land of care, pain, and misery? O vain thought! Never can he, never will he, return to me: Be it my comfort, my constant comfort, when my sorrows bear hard upon me, that I shall shortly, very shortly, go to him! that I shall soon awake from this tedious dream of life, which will soon be at an end; and then shall I gaze upon him; then shall I behold him again, and behold him with that perfect love, that sincere and elevated affection, to which even the heart of a parent is here a stranger! when the Lord God shall wipe away all tears from my eyes; and the least part of my happiness shall be that the sorrow of absence shall flee away!"
On Mourning For The Dead
PREACHED AT EPWORTH, JANUARY 11, 1726, AT THE FUNERAL OF JOHN GRIFFITH: A HOPEFUL YOUNG MAN.
"Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." 2 Sam. 12:23.
The resolution of a wise and good man, just recovering the use of his reason and virtue, after the bitterness of soul he had tasted from the hourly expectation of the death of a beloved son, is comprised in these few but strong words. He had fasted and wept, and lay all night upon the earth, and refused not only comfort, but even needful sustenance, whilst the child was still alive, in hopes that God would be gracious, as well in that as in other instances, and reverse the just sentence he had pronounced. When it was put in execution, in the death of the child, he arose and changed his apparel, having first paid his devotions to his great Master, acknowledging, no doubt, the mildness of his severity, and owning, with gratitude and humility, the obligation laid upon him, in that he was not consumed, as well as chastened, by his heavy hand; he then came into his house, and behaved with his usual composure and cheerfulness. The reason of this strange alteration in his proceedings, as it appeared to those who were ignorant of the principles upon which he acted, he here explains, with great brevity, but in the most beautiful language, strength of thought, and energy of expression: "Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me."
"To what end," saith the resigned mourner, "should I fast, now the child is dead? Why should I add grief to grief; which, being a volunteer, increases the affliction I already sustain? Would it not be equally useless to him and me? Have my tears or complaints the power to refix his soul in her decayed and forsaken mansion? Or, indeed, would he wish to change, though the power were in his hands, the happy regions of which lie is now possessed, for this land of care, pain, and misery? O vain thought! Never can he, never will he, return to me: Be it my comfort, my constant comfort, when my sorrows bear hard upon me, that I shall shortly, very shortly, go to him! that I shall soon awake from this tedious dream of life, which will soon be at an end; and then shall I gaze upon him; then shall I behold him again, and behold him with that perfect love, that sincere and elevated affection, to which even the heart of a parent is here a stranger! when the Lord God shall wipe away all tears from my eyes; and the least part of my happiness shall be that the sorrow of absence shall flee away!"
March 1736 in Georgia
Historical and background information from the website Glynn County History and Lore. -- ed.
Among the immigrants which Mr. Oglethorpe brought from England were two young ministers who afterwards became very famous. John Wesley, fresh from Oxford University, came as a missionary to the Indians and a pastor to the colonists. His brother, Charles Wesley, was to serve as a private secretary to Oglethorpe. John took up his work in Savannah, making only an occasional trip to Frederica, while Charles came immediately with Oglethorpe to Frederica. His assigned task was to keep records and make reports to the Trustees, a previous failing of Mr. Oglethorpe. He soon discovered that pastoral responsibilities were his as well, so he conducted religious services and organized the settlers into a congregation which still today exists as the continuing congregation of Christ Church.
The Wesley brothers remained only a few months in the colony, however, as they really were not suited for the task...
There were two things though which made the Georgia experience of the Wesleys of great significance: 1) On shipboard and in the colony they had been greatly impressed by the Moravian immigrants. Their trusting faith and deep piety made a deep impression on them, and the future "warm hearted" religious experience and the Methodist movement were greatly influenced by this Moravian contact. 2) The first Sunday School in the world was established in Savannah by John Wesley. He brought children together on Sunday for religious instruction. This is not to take away from Robert Raikes, who is given credit for the beginning of the Sunday School movement many years later. Robert Raikes developed an important system of teaching poor children on Sunday. These children had been working in the factories or mines for long hours six days a week, so on Sunday he got them together to teach them reading, writing, and arithmetic, for this was their only opportunity to learn. But the first known instance of getting children together on Sunday for religious instruction was by John Wesley in Savannah, Georgia.
So, although the Wesley brothers were in the colony for only a few months, it was a learning, growing, maturing experience which became part of the foundation upon which the Methodist movement was to be built.
Among the immigrants which Mr. Oglethorpe brought from England were two young ministers who afterwards became very famous. John Wesley, fresh from Oxford University, came as a missionary to the Indians and a pastor to the colonists. His brother, Charles Wesley, was to serve as a private secretary to Oglethorpe. John took up his work in Savannah, making only an occasional trip to Frederica, while Charles came immediately with Oglethorpe to Frederica. His assigned task was to keep records and make reports to the Trustees, a previous failing of Mr. Oglethorpe. He soon discovered that pastoral responsibilities were his as well, so he conducted religious services and organized the settlers into a congregation which still today exists as the continuing congregation of Christ Church.
The Wesley brothers remained only a few months in the colony, however, as they really were not suited for the task...
There were two things though which made the Georgia experience of the Wesleys of great significance: 1) On shipboard and in the colony they had been greatly impressed by the Moravian immigrants. Their trusting faith and deep piety made a deep impression on them, and the future "warm hearted" religious experience and the Methodist movement were greatly influenced by this Moravian contact. 2) The first Sunday School in the world was established in Savannah by John Wesley. He brought children together on Sunday for religious instruction. This is not to take away from Robert Raikes, who is given credit for the beginning of the Sunday School movement many years later. Robert Raikes developed an important system of teaching poor children on Sunday. These children had been working in the factories or mines for long hours six days a week, so on Sunday he got them together to teach them reading, writing, and arithmetic, for this was their only opportunity to learn. But the first known instance of getting children together on Sunday for religious instruction was by John Wesley in Savannah, Georgia.
So, although the Wesley brothers were in the colony for only a few months, it was a learning, growing, maturing experience which became part of the foundation upon which the Methodist movement was to be built.
Sunday, March 7, 1736
I entered upon my ministry at Savannah, by preaching on the epistle for the day, being the thirteenth of First Corinthians. In the second lesson (Luke 18) was our Lord’s prediction of the treatment which He Himself (and, consequently, His followers) was to meet with from the world. “Verily I say unto you, There is no man that hath left house, or friends, or brethren, or wife, or children, for the kingdom of God’s sake, who shall not receive manifold more in this present time, and in the world to come life everlasting.”
Yet, notwithstanding these declarations of our Lord—notwithstanding my own repeated experience—notwithstanding the experience of all the sincere followers of Christ whom I have ever talked with, read or heard of; nay, and the reason of the thing evincing to a demonstration that all who love not the light must hate Him who is continually laboring to pour it in upon them; I do here bear witness against myself that when I saw the number of people crowding into the church, the deep attention with which they received the Word, and the seriousness that afterward sat on all their faces; I could scarcely refrain from giving the lie to experience and reason and Scripture all together.
I could hardly believe that the greater, the far greater part of this attentive, serious people would hereafter trample under foot that Word and say all manner of evil falsely of him that spake it.
Charles' Journal Tues., August 17th.
We were much surprised (the passengers, I mean) at finding, as soon as over the bar, that two of our twelve sailiors were obliged to pump every half-hour.
The Character of a Methodist (part 7)
15. Nor do the customs of the world at all hinder his "running the race that is set before him." He knows that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that "every man is to give an account of himself to God." He cannot, therefore, "follow" even "a multitude to do evil." He cannot "fare sumptuously every day," or "make provision for the flesh to fulfil the lusts thereof." He cannot "lay up treasures upon earth," any more than he can take fire into his bosom. He cannot "adorn himself," on any pretence, "with gold or costly apparel." He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot "speak evil" of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak "idle words;" "no corrupt communication" ever "comes out of his mouth," as is all that "which is" not "good to the use of edifying," not "fit to minister grace to the hearers." But "whatsoever things are pure, whatsoever things are lovely, whatsoever things are" justly "of good report," he thinks, and speaks, and acts, "adorning the Gospel of our Lord Jesus Christ in all things."
16. Lastly. As he has time, he "does good unto all men;" unto neighbours and strangers, friends and enemies: And that in every possible kind; not only to their bodies, by "feeding the hungry, clothing the naked, visiting those that are sick or in prison;" but much more does he labour to do good to their souls, as of the ability which God giveth; to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, "being justified by faith, they may have peace with God;" and to provoke those who have peace with God to abound more in love and in good works. And he is willing to "spend and be spent herein," even "to be offered up on the sacrifice and service of their faith," so they may "all come unto the measure of the stature of the fulness of Christ."
17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any man say, "Why, these are only the common fundamental principles of Christianity!" thou hast said; so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity, -- the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever is what I preach, (let him be called what he will, for names change not the nature of things,) he is a Christian, not in name only, but in heart and in life. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives, according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness. And having the mind that was in Christ, he so walks as Christ also walked.
18. By these marks, by these fruits of a living faith, do we labour to distinguish ourselves from the unbelieving world from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. No: "Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; let us strive together for the faith of the Gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace; remembering, there is one body, and one Spirit, even as we are called with one hope of our calling; "one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all."
From the Thomas Jackson edition of The Works of John Wesley, 1872.
16. Lastly. As he has time, he "does good unto all men;" unto neighbours and strangers, friends and enemies: And that in every possible kind; not only to their bodies, by "feeding the hungry, clothing the naked, visiting those that are sick or in prison;" but much more does he labour to do good to their souls, as of the ability which God giveth; to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, "being justified by faith, they may have peace with God;" and to provoke those who have peace with God to abound more in love and in good works. And he is willing to "spend and be spent herein," even "to be offered up on the sacrifice and service of their faith," so they may "all come unto the measure of the stature of the fulness of Christ."
17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any man say, "Why, these are only the common fundamental principles of Christianity!" thou hast said; so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity, -- the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever is what I preach, (let him be called what he will, for names change not the nature of things,) he is a Christian, not in name only, but in heart and in life. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives, according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness. And having the mind that was in Christ, he so walks as Christ also walked.
18. By these marks, by these fruits of a living faith, do we labour to distinguish ourselves from the unbelieving world from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. No: "Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; let us strive together for the faith of the Gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace; remembering, there is one body, and one Spirit, even as we are called with one hope of our calling; "one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all."
From the Thomas Jackson edition of The Works of John Wesley, 1872.
The Journal of Mr. Charles Wesley, which is placed the first in order, contains an artless but spirited account of his labours and sufferings in Georgia, accompanied by many interesting notices respecting the colony; his return to England, as the bearer of dispatches from the Governor, with a description of some singular characters that came under his observation during the voyage; the manner in which he was led to a practical reception of the doctrine of present salvation from sin by faith in the Lord Jesus. From this time, it will be found that his character was entirely changed. He was no longer the anxious, perplexed, and disappointed inquirer after peace and holiness; wishing to die, because, while he earnestly sought these blessings, he found them not; supposing that a joyous certainty of acceptance with God, and of conformity to His will, is unattainable in this life. Instead of singing, in a tone of pensiveness and despair, as he had formerly done,
"Doubtful and insecure of bliss,
Since Death alone confirms me His,"
he now possessed the inward and abiding witness of his personal adoption, and exclaimed, with holy thankfulness,
"No condemnation now I dread,
Jesus, and all in Him, is mine !
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach the' eternal throne,
And claim the crown through Christ my own."
Instead of being "carnal, and sold under sin," he felt that, "to be spiritually minded is life and peace." This great salvation from the guilt, the misery, and the power of sin, the faith by which it is obtained, the penitence by which it is preceded, and the practical holiness which is invariably consequent upon it, formed the chief subjects of his effective ministry, which ended only with his life.
His laborious zeal and his success, as an Itinerant Evangelist, which may be gathered from the subsequent parts of his Journal, have seldom been equalled, and perhaps in no instance surpassed, at least since the apostolic times. They place him on a level with his honoured brother, and their common friend Mr. Whitefield. In London, Bristol, Bath, Birmingham, Nottingham, Sheffield, Leeds, Manchester, Newcastle, Wales,--among the miners of Cornwall, Kingswood, Staffordshlre, Yorkshire, and the north,-- among the Romanists of Dublin, and of the south and west of Ireland,--his labours were abundant, his persecutions and privations severe, and his success was most encouraging. Many of the Wesleyan societies in those places were formed by him at the hazard of his llfe; and his Journal, with that of his brother, will supply ample materials for a history of Methodism, which is greatly needed, and which it is hoped some person of competent abilltles and leisure will at no distant period undertake.
There is one subject of painful interest in the Journal, upon which it is requisite to offer a remark,--the separation of the two Wesleys from the Moravian Brethren, to whom they were both indebted, under God, for correct views concerning the nature and method of salvation, and therefore for their religious enjoyments. It cannot be denied that some persons of leading influence among the Moravians, then in England, held and propagated grievous errors respecting the ordinances of religion, by means of which not a few persons lost the fervent piety by which they had been distinguished. The abettors of these errors the Wesleys felt it their duty, in all faithfulness, to withstand, and to warn their children in the Lord against them. On this subject the testimonies of the brothers are in perfect agreement. It is, however, due to the Moravian body to state, that the men who propagated these errors departed from the recognised creed of the Church to which they belonged; so that the Church should not be held responsible for their peculiar tenets; except in this, that the offending parties were silently tolerated, and not subjected to the rebuke and correction which they merited, and which every church is bound to administer in cases of this kind. The doctrine of the Moravian Church, in respect of Christian ordinances, as it is expounded by Spangenberg and La Trobe,* does not appear at all to differ from the doctrine of other Protestant communities; so that the "stillness" which Molther and some of his associates inculcated, and which consisted in abstinence from prayer, from reading the Scriptures, and from attending the public preaching of the Gospel, was not less opposed to the tenets of their own Church, than it was to the judgment of the Wesleys. The evils which resulted from it were great; so that strong and decisive measures in opposition to it were indispensable.
The Correspondence of Mr. Chexles Wesley, which immediately follows the Journal, consists mostly of letters which were addressed to his wife in Bristol, when he was fulfilling his ministerial duties in London. These artless epistles, which were written without the slightest apprehension that they would ever be published, and which express the undisguised sentiments of his heart, are conceived to be of inestimable value. To a great extent they supply the deficiencies of the Journal; for they record the writer's feelings and labours when the Journal was discontinued. They prove that when he had become the head of a family, and ceased to travel through England and Ireland as he had formerly done, his zeal still burned with an ardent and steady flame; conversions under his word were numerous; he freely sacrificed the pleasures of domestic life for considerable periods of time, when the necessities of the people required his absence from home; the unction of God still rested upon him; and the effusions of divine influence which came upon him and his congregations, especially when they were engaged in their sacramental services, were powerful, frequent, and refreshing; so that the people knew not how to separate. The Pastor entered fully into the spirit of devotion, so as to have power with God; the communicants sympathized with him in his pleading importunity; and all felt that "the effectual fervent prayer of a righteous man availeth much." Of these seasons of special visitation and blessing, Mrs. Wesley was often apprized by her absent lord.
[* An Exposition of Christian Doctrine, as taught in the Protestant Church of the United Brethren. Written in German, by August Gottlieb Spangenberg; with a Preface, by Benjamin La Trobe. 8 vo. 1796.]
These domestic letters bespeak the hand and heart of the husband and of the father, and convey a favourable impression of the writer in both these sacred relations. They manifest his uninterrupted concern for the health and comfort of his wife, and above all for her spiritual welfare. His pious inquiries concerning her religious progress, the encouragements which he suggests to stimulate her faith, his kind and delicate promptings of her to prayer, and especially secret prayer, his tender questionings respecting his infant children, and his suggestions concerning the Christian management of them as their mental faculties expanded, are honourable to him, and contain many lessons of great practical importance to all who sustain the same relations. His wife and children he regarded as a trust committed to him by God; and he was anxious to resign his trust with acceptance and joy.
His letters also show, in an incidental manner, something of the esteem and affection with which he was regarded by an extensive circle of intelligent Christians, among whom were several of the most eminent Ministers of the age, especially the evangelical Clergy; such as Venn of Clapham, Romaine of St. Ann's, Jones of Southwark, and Madan of the Lock chapel, before he had ruined his reputation and usefulness by his speculations on polygamy.
The selections from the author's poetry, which follow next in order, reflect great honour upon his genius. Notwithstanding the sameness of the subjects which they embrace, and the occasions upon which they were written, they present a beautiful variety both of sentiment and expression. They exhibit, with no less distinctness, the tenderness and piety of his personal friendships, and the spirit of the people whose characters were formed under his ministry and that of his fellow-labourers. Happy the men whose preaching was followed by such results ! who saw among their own spiritual children persons who adorned the doctrine of God our Saviour, by their spirit and deportment, in all the relations of social and domestic life, and then passed to the companionship of angels and of glorified saints with the very language of heaven upon their lips.
Some of these poetical compositions were never before printed; and the rest have been hitherto known by only a very limited number of readers; most of them having been out of print more than half a century, and others of them for twice that period. They show how the Methodist Christians, who were in religious fellowship with the Wesleys, lived and died a century ago. In the beautiful and expressive lines of the venerable Charles Wesley, these devout people still speak, reminding the members of the living church of their high privilege and calling, and beckoning them to the heaven which is provided for them.
The second series of poetical selections mostly refer to facts which are recorded in the Journal and Correspondence, and therefore serve to illustrate the author's personal history. They express, in his own inimitable manner, the spirit of faith, of patience, and of holy zeal, in which he laboured and suffered as a Christian Evangelist and Pastor, who was intrusted with the Gospel message and the care of souls.
The Editor of these volumes cherishes a feeling of lively satisfaction in sending them forth into the world, persuaded as he is of their tendency to promote true spiritual religion; "righteousness, and peace, and joy in the Holy Ghost." They exhibit the power of evangelical truth, and the signs which follow, when it is preached by men of faith and prayer. Why should not conversions be as numerous in the congregations of the present age, as they were in the days of the Wesleys? Gospel truth is the same; the mercy and power of Christ have suffered no diminution; the grace of the Holy Spirit is as omnipotent as it ever was; the ordinances of day and night shall cease sooner than the word of the living God shall fail; the gracious covenant of God still remains in force, so that fervent and believing prayer is as prevalent as it was even in the apostolic times. 0 for a return of those days when in every religious assembly the power of the Lord was signally present, to wound the consciences of the impenitent, to heal the broken in heart, to comfort and sanctify those who had through grace believed ! Let all who are interested in the cause of Christianity remember, that the irrevocable word which secures the future enlargement of the church has passed the lips of Him who cannot lie.
Faith, mighty faith the promise sees,
And looks to that alone,
Laughs at impossibilities,
And cries IT SHALL BE DONE ! "
THOMAS JACKSON.
RICHMOND,
March 7th, 1849.
"Doubtful and insecure of bliss,
Since Death alone confirms me His,"
he now possessed the inward and abiding witness of his personal adoption, and exclaimed, with holy thankfulness,
"No condemnation now I dread,
Jesus, and all in Him, is mine !
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach the' eternal throne,
And claim the crown through Christ my own."
Instead of being "carnal, and sold under sin," he felt that, "to be spiritually minded is life and peace." This great salvation from the guilt, the misery, and the power of sin, the faith by which it is obtained, the penitence by which it is preceded, and the practical holiness which is invariably consequent upon it, formed the chief subjects of his effective ministry, which ended only with his life.
His laborious zeal and his success, as an Itinerant Evangelist, which may be gathered from the subsequent parts of his Journal, have seldom been equalled, and perhaps in no instance surpassed, at least since the apostolic times. They place him on a level with his honoured brother, and their common friend Mr. Whitefield. In London, Bristol, Bath, Birmingham, Nottingham, Sheffield, Leeds, Manchester, Newcastle, Wales,--among the miners of Cornwall, Kingswood, Staffordshlre, Yorkshire, and the north,-- among the Romanists of Dublin, and of the south and west of Ireland,--his labours were abundant, his persecutions and privations severe, and his success was most encouraging. Many of the Wesleyan societies in those places were formed by him at the hazard of his llfe; and his Journal, with that of his brother, will supply ample materials for a history of Methodism, which is greatly needed, and which it is hoped some person of competent abilltles and leisure will at no distant period undertake.
There is one subject of painful interest in the Journal, upon which it is requisite to offer a remark,--the separation of the two Wesleys from the Moravian Brethren, to whom they were both indebted, under God, for correct views concerning the nature and method of salvation, and therefore for their religious enjoyments. It cannot be denied that some persons of leading influence among the Moravians, then in England, held and propagated grievous errors respecting the ordinances of religion, by means of which not a few persons lost the fervent piety by which they had been distinguished. The abettors of these errors the Wesleys felt it their duty, in all faithfulness, to withstand, and to warn their children in the Lord against them. On this subject the testimonies of the brothers are in perfect agreement. It is, however, due to the Moravian body to state, that the men who propagated these errors departed from the recognised creed of the Church to which they belonged; so that the Church should not be held responsible for their peculiar tenets; except in this, that the offending parties were silently tolerated, and not subjected to the rebuke and correction which they merited, and which every church is bound to administer in cases of this kind. The doctrine of the Moravian Church, in respect of Christian ordinances, as it is expounded by Spangenberg and La Trobe,* does not appear at all to differ from the doctrine of other Protestant communities; so that the "stillness" which Molther and some of his associates inculcated, and which consisted in abstinence from prayer, from reading the Scriptures, and from attending the public preaching of the Gospel, was not less opposed to the tenets of their own Church, than it was to the judgment of the Wesleys. The evils which resulted from it were great; so that strong and decisive measures in opposition to it were indispensable.
The Correspondence of Mr. Chexles Wesley, which immediately follows the Journal, consists mostly of letters which were addressed to his wife in Bristol, when he was fulfilling his ministerial duties in London. These artless epistles, which were written without the slightest apprehension that they would ever be published, and which express the undisguised sentiments of his heart, are conceived to be of inestimable value. To a great extent they supply the deficiencies of the Journal; for they record the writer's feelings and labours when the Journal was discontinued. They prove that when he had become the head of a family, and ceased to travel through England and Ireland as he had formerly done, his zeal still burned with an ardent and steady flame; conversions under his word were numerous; he freely sacrificed the pleasures of domestic life for considerable periods of time, when the necessities of the people required his absence from home; the unction of God still rested upon him; and the effusions of divine influence which came upon him and his congregations, especially when they were engaged in their sacramental services, were powerful, frequent, and refreshing; so that the people knew not how to separate. The Pastor entered fully into the spirit of devotion, so as to have power with God; the communicants sympathized with him in his pleading importunity; and all felt that "the effectual fervent prayer of a righteous man availeth much." Of these seasons of special visitation and blessing, Mrs. Wesley was often apprized by her absent lord.
[* An Exposition of Christian Doctrine, as taught in the Protestant Church of the United Brethren. Written in German, by August Gottlieb Spangenberg; with a Preface, by Benjamin La Trobe. 8 vo. 1796.]
These domestic letters bespeak the hand and heart of the husband and of the father, and convey a favourable impression of the writer in both these sacred relations. They manifest his uninterrupted concern for the health and comfort of his wife, and above all for her spiritual welfare. His pious inquiries concerning her religious progress, the encouragements which he suggests to stimulate her faith, his kind and delicate promptings of her to prayer, and especially secret prayer, his tender questionings respecting his infant children, and his suggestions concerning the Christian management of them as their mental faculties expanded, are honourable to him, and contain many lessons of great practical importance to all who sustain the same relations. His wife and children he regarded as a trust committed to him by God; and he was anxious to resign his trust with acceptance and joy.
His letters also show, in an incidental manner, something of the esteem and affection with which he was regarded by an extensive circle of intelligent Christians, among whom were several of the most eminent Ministers of the age, especially the evangelical Clergy; such as Venn of Clapham, Romaine of St. Ann's, Jones of Southwark, and Madan of the Lock chapel, before he had ruined his reputation and usefulness by his speculations on polygamy.
The selections from the author's poetry, which follow next in order, reflect great honour upon his genius. Notwithstanding the sameness of the subjects which they embrace, and the occasions upon which they were written, they present a beautiful variety both of sentiment and expression. They exhibit, with no less distinctness, the tenderness and piety of his personal friendships, and the spirit of the people whose characters were formed under his ministry and that of his fellow-labourers. Happy the men whose preaching was followed by such results ! who saw among their own spiritual children persons who adorned the doctrine of God our Saviour, by their spirit and deportment, in all the relations of social and domestic life, and then passed to the companionship of angels and of glorified saints with the very language of heaven upon their lips.
Some of these poetical compositions were never before printed; and the rest have been hitherto known by only a very limited number of readers; most of them having been out of print more than half a century, and others of them for twice that period. They show how the Methodist Christians, who were in religious fellowship with the Wesleys, lived and died a century ago. In the beautiful and expressive lines of the venerable Charles Wesley, these devout people still speak, reminding the members of the living church of their high privilege and calling, and beckoning them to the heaven which is provided for them.
The second series of poetical selections mostly refer to facts which are recorded in the Journal and Correspondence, and therefore serve to illustrate the author's personal history. They express, in his own inimitable manner, the spirit of faith, of patience, and of holy zeal, in which he laboured and suffered as a Christian Evangelist and Pastor, who was intrusted with the Gospel message and the care of souls.
The Editor of these volumes cherishes a feeling of lively satisfaction in sending them forth into the world, persuaded as he is of their tendency to promote true spiritual religion; "righteousness, and peace, and joy in the Holy Ghost." They exhibit the power of evangelical truth, and the signs which follow, when it is preached by men of faith and prayer. Why should not conversions be as numerous in the congregations of the present age, as they were in the days of the Wesleys? Gospel truth is the same; the mercy and power of Christ have suffered no diminution; the grace of the Holy Spirit is as omnipotent as it ever was; the ordinances of day and night shall cease sooner than the word of the living God shall fail; the gracious covenant of God still remains in force, so that fervent and believing prayer is as prevalent as it was even in the apostolic times. 0 for a return of those days when in every religious assembly the power of the Lord was signally present, to wound the consciences of the impenitent, to heal the broken in heart, to comfort and sanctify those who had through grace believed ! Let all who are interested in the cause of Christianity remember, that the irrevocable word which secures the future enlargement of the church has passed the lips of Him who cannot lie.
Faith, mighty faith the promise sees,
And looks to that alone,
Laughs at impossibilities,
And cries IT SHALL BE DONE ! "
THOMAS JACKSON.
RICHMOND,
March 7th, 1849.
DEPTH of mercy! can there be
===168
==8-7s.
1 DEPTH of mercy! can there be
Mercy still reserved for me?
Can my God his wrath forbear?
Me, the chief of sinners, spare?
I have long withstood his grace,
Long provoked him to his face,
Would not hearken to his calls,
Grieved him by a thousand falls.
2 I have spilt his precious blood,
Trampled on the Son of God,
Filled with pangs unspeakable,
I, who yet am not in hell!
Whence to me this waste of love?
Ask my Advocate above!
See the cause in Jesu's face,
Now before the throne of grace.
3 Lo! I cumber still the ground:
Lo! an Advocate is found:
"Hasten not to cut l him down,
Let this barren soul alone."
Jesus speaks, and pleads his blood!
He disarms the wrath of God;
Now my Father's bowels move,
Justice lingers into love.
4 Kindled his relentings are,
Me he now delights to spare,
Cries, "How shall I give thee up?"
Lets the lifted thunder drop.
There for me the Saviour stands;
Shows his wounds, and spreads his hands!
God is love! I know, I feel;
Jesus weeps, and loves me still.
5 Jesus, answer from above,
Is not all thy nature love?
Wilt thou not the wrong forget,
Suffer me to kiss thy feet?
If I rightly read thy heart,
If thou all compassion art,
Bow thine ear, in mercy bow,
Pardon and accept me now.
6 Pity from thine eye let fall,
By a look my soul recall;
Now the stone to flesh convert,
Cast a look, and break my heart.
Now incline me to repent,
Let me now my fall lament,
Now my foul revolt deplore,
Weep, believe, and sin no more.
==8-7s.
1 DEPTH of mercy! can there be
Mercy still reserved for me?
Can my God his wrath forbear?
Me, the chief of sinners, spare?
I have long withstood his grace,
Long provoked him to his face,
Would not hearken to his calls,
Grieved him by a thousand falls.
2 I have spilt his precious blood,
Trampled on the Son of God,
Filled with pangs unspeakable,
I, who yet am not in hell!
Whence to me this waste of love?
Ask my Advocate above!
See the cause in Jesu's face,
Now before the throne of grace.
3 Lo! I cumber still the ground:
Lo! an Advocate is found:
"Hasten not to cut l him down,
Let this barren soul alone."
Jesus speaks, and pleads his blood!
He disarms the wrath of God;
Now my Father's bowels move,
Justice lingers into love.
4 Kindled his relentings are,
Me he now delights to spare,
Cries, "How shall I give thee up?"
Lets the lifted thunder drop.
There for me the Saviour stands;
Shows his wounds, and spreads his hands!
God is love! I know, I feel;
Jesus weeps, and loves me still.
5 Jesus, answer from above,
Is not all thy nature love?
Wilt thou not the wrong forget,
Suffer me to kiss thy feet?
If I rightly read thy heart,
If thou all compassion art,
Bow thine ear, in mercy bow,
Pardon and accept me now.
6 Pity from thine eye let fall,
By a look my soul recall;
Now the stone to flesh convert,
Cast a look, and break my heart.
Now incline me to repent,
Let me now my fall lament,
Now my foul revolt deplore,
Weep, believe, and sin no more.
The Character of a Methodist (part 7)
11. Agreeable to this his one desire, is the one design of his life, namely, "not to do his own will, but the will of Him that sent him." His one intention at all times and in all things is, not to please himself, but Him whom his soul loveth. He has a single eye. And because "his eye is single, his whole body is full of light." Indeed, where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, "but the whole is light; as when the bright shining of a candle doth enlighten the house." God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to Him, and is in obedience to the law of Christ.
12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to "keep the whole law, and offend in one point;" but has, in all points, "a conscience void of offence towards God and towards man." Whatever God has forbidden, he avoids; whatever God hath enjoined, he doeth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. He "runs the way of God's commandments," now he hath set his heart at liberty. It is his glory so to do; it is his daily crown of rejoicing, "to do the will of God on earth, as it is done in heaven;" knowing it is the highest privilege of "the angels of God, of those that excel in strength, to fulfil his commandments, and hearken to the voice of his word."
13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs according to his Master's will; every power and faculty of his soul, every member of his body. Once he "yielded" them "unto sin" and the devil, "as instruments of unrighteousness;" but now, "being alive from the dead, he yields" them all "as instruments of righteousness unto God."
14. By consequence, whatsoever he doeth, it is all to the glory of God. In all his employments of every kind, he not only aims at this, (which is implied in having a single eye,) but actually attains it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting, in all he speaks or does, the one business of his life; whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this, "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him."
12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to "keep the whole law, and offend in one point;" but has, in all points, "a conscience void of offence towards God and towards man." Whatever God has forbidden, he avoids; whatever God hath enjoined, he doeth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. He "runs the way of God's commandments," now he hath set his heart at liberty. It is his glory so to do; it is his daily crown of rejoicing, "to do the will of God on earth, as it is done in heaven;" knowing it is the highest privilege of "the angels of God, of those that excel in strength, to fulfil his commandments, and hearken to the voice of his word."
13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs according to his Master's will; every power and faculty of his soul, every member of his body. Once he "yielded" them "unto sin" and the devil, "as instruments of unrighteousness;" but now, "being alive from the dead, he yields" them all "as instruments of righteousness unto God."
14. By consequence, whatsoever he doeth, it is all to the glory of God. In all his employments of every kind, he not only aims at this, (which is implied in having a single eye,) but actually attains it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting, in all he speaks or does, the one business of his life; whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this, "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him."
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