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.
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.)
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