account of repentance, both which I have here also purposely described,
in the very terms of the homilies) I have been again and again, for
near these eight years past, accused of _enthusiasm_; sometimes by
those who spoke to my face, either in conversation, or from the pulpit:
but more frequently by those who chose to speak in my absence; and not
seldom from the press. I wait for those who judge this to be enthusiasm,
to bring forth their strong reasons. Till then, I must continue to
account all these, the words of truth and soberness.
6. Religion itself (I chuse to use the very words, wherein I described
it long ago) we define, “The loving God with all our heart, and our
neighbour as ourselves, and in that love abstaining from all evil, and
doing all possible good to all men.” The same meaning we have sometimes
expressed a little more at large, thus: “Religion we conceive to be
no other than love; the love of God and of all mankind: the loving God
with all our heart, and soul, and strength, as having first loved us,
as the fountain of all the good we have received, and of all we ever
hope to enjoy: and the loving every soul which God hath made, every man
on earth as our own soul.
“This love we believe to be the medicine of life, the never-failing
remedy for all the evils of a disordered world, for all the miseries
and vices of men. Wherever this is, there are virtue and happiness,
going hand in hand. There is humbleness of mind, gentleness,
long-suffering, the whole image of God, and at the same time, a peace
that passeth all understanding, and joy unspeakable, and full of glory.
“This religion we long to see established in the world, a religion of
love, and joy, and peace; having its seat in the heart, in the inmost
soul, but ever shewing itself by its fruits: continually springing
forth, not only in all innocence (for love worketh no ill to his
neighbour) but likewise in every kind of beneficence, spreading virtue
and happiness all around it.”
If this can be proved by scripture or reason, to be enthusiastic or
erroneous doctrine, we will then plead guilty to the indictment, of
_teaching error and enthusiasm_. But if this be the genuine religion
of Christ, then will all who advance this charge against us, be found
false witnesses before God, in the day when he shall judge the earth.
7. However, with regard to the fruits of our teaching, you say, _It
is to be feared, the numbers of serious men who have been perplext and
deluded, are much greater than the numbers of notorious sinners, who
have been brought to repentance and good life_, (page 113.) _Indeed, if
you could prove,――――that the_ Methodists _were in general, very wicked
people before they followed you, and that all you have been teaching
them is, the love of God and their neighbour, and a care to keep his
commandments, which accordingly they have done since, you would――――stop
the mouths of all adversaries at once. But――――we have great reason to
believe, that the generality of_ Methodists, _before they became so,
were serious, regular, and well-disposed people_, page 103.
If the question were proposed, _Which are greater, the numbers of
serious men who have been perplext and deluded, or of notorious sinners
who have been brought to repentance and good life_ by these preachers,
throughout _England_, within seven years: it might be difficult for
you to fix the conclusion. For _England_ is a place of wide dimensions;
nor is it easy to make a satisfactory computation, unless you confine
yourself within a smaller compass. Suppose then we were to contract the
question, in order to make it a little less ♦unwieldy. We will bound
our enquiry, for the present, within a square of three or four miles.
It may be certainly known by candid men, both what has been, and what
is now done within this distance. And from hence they may judge of
those fruits elsewhere, which they cannot be so particularly informed
of.
♦ “unweildly” replaced with “unwieldy”
* Enquire then, _Which are greater, the numbers of serious men,
perplext and deluded by these teachers, or of notorious sinners brought
to repentance and good life_, within the forest of _Kingswood_? Many
indeed of the inhabitants are nearly as they were; are not much better
or worse for their preaching: because the neighbouring clergy and
gentry have successfully laboured to deter them from hearing it. But
between three and four hundred of those who would not be deterred,
are now under the care of those preachers. Now, what number of these
were _serious Christians_ before? Were fifty? Were twenty? Were ten?
Peradventure, there might five such be found. But ’tis a question,
whether there could or no. The remainder were gross, open sinners,
common swearers, drunkards, sabbath-breakers, whoremongers, plunderers,
robbers, implacable, unmerciful, wolves and bears in the shape of men.
Do you desire instances of more _notorious sinners_ than these? I know
not if _Turkey_ or _Japan_ can afford them. And what do you include in
_repentance and good life_? Give the strictest definition thereof that
you are able: and I will undertake, these once notorious sinners, shall
be weighed in that balance, and not found wanting.
8. Not that all the _Methodists_ (so called) _were very wicked people
before they followed us_. There are those among them, and not a few,
who are able to stop the boasting of those that despise them, and to
say, _Wherein soever any of you is bold, I am bold also_: only they
_count all these things but loss, for the excellency of the knowledge
of Christ Jesus_. But these we found, as it were, when we sought them
not. We went forth to _seek that which was lost_: (more eminently
lost) _to call_ the most flagrant, hardened, desperate _sinners to
repentance_. To this end we preached in _the Horsefair_ at _Bristol_,
in _Kingswood_, in _Newcastle_: among the _colliers_ in _Staffordshire_,
and the _tinners_ in _Cornwall_: in _Southwark_, _Wapping_,
_Moorfields_, _Drury-Lane_, at _London_. Did any man ever pick out
such places as these, in order to find _serious, regular, well-disposed
people_? How many such might then be in any of them I know not. But
this I know, that four in five of those who are now with us, were not
of that number, but were wallowing in their blood, till God by us said
unto them, _live_.
Sir, I willingly put the whole cause on this issue: what are the
_general consequences_ of this preaching? Are there more _tares_ or
_wheat_? More _good men destroyed_ (that is the proper question) or
_wicked men saved_? The last place where we began constant preaching,
is a part of _Wiltshire_ and _Somersetshire_, near _Bath_. Now let any
man enquire at _Rhode_, _Bradford_, _Rexal_, or among the colliers at
_Coleford_, 1. What kind of people were those, _before they followed
these men_? 2. What are the _main doctrines_ they have been teaching
for this twelvemonth? 3. _What effect_ have these doctrines upon their
followers? What manner of lives do they lead now? And if you do not
find, 1. That three in four of these were two years ago notoriously
wicked men. 2. That the main doctrines they have heard since were,
“Love God and your neighbour, and carefully keep his commandments.” And
3. That they have since exercised themselves herein, and continue so
to do: I say, if you or any reasonable man, who will be at the pains to
enquire, does not find this to be an unquestionable fact: I will openly
acknowledge myself an enthusiast, or whatsoever else you shall please
to stile me.
Only one caution I would give to such an enquirer, let him not ask the
_colliers_ of _Coleford_, _Were_ not _the generality_ of you, _before
you followed these men, serious, regular, well-disposed people_? Were
you not _offended at the prophaneness and debauchery of the age_? And
_was it not this disposition, which at first made you liable to receive
these impressions_? (page 103.) Because if he talk thus to some of
those who do not yet _follow these men_, perhaps he will not live to
bring back their answer.
* But will this, or a thousand such instances as this, _stop the mouths
of all adversaries at once_? O Sir, would one expect such a thought as
this, in one that had read the bible? What if you could convert as many
sinners as St. _Paul_ himself? Would that _stop the mouths of all your
adversaries_? Yea, if you could convert three thousand at one sermon,
still you would be so far from _stopping all their mouths at once_,
that the greater part of them would _gnash upon_ you _with their teeth_,
and cry, “Away with such a fellow from the earth.”
I never therefore expect to _persuade the world_, the majority of
mankind, that I _have been_ for some years _advancing nothing_ but
what has a clear, immediate connexion with _the true knowledge and
love of God_: that God hath been pleased to use me, a weak, vile worm,
in _reforming_ many of my fellow sinners, and making them, at this
day, living witnesses of _inward_ and _pure religion_: and that many
of these, _from living in all sin, are quite changed, are become_ so
far _holy, that_ though they are not _free from all sin_, yet no sin
hath dominion over them. And yet I do firmly believe, _it is nothing
but downright prejudice, to deny or oppose any of these particulars_.
Preface, page v.
* _Allow Mr._ Wesley, _you say, but these few points, and he will
defend his conduct――――beyond exception_――――That is most true. If I
_have_ indeed _been advancing nothing but the true knowledge and love
of God_: if God has made me an _instrument_ in _reforming_ many sinners,
and bringing them to _inward and pure religion_: and if many of these
continue _holy_ to this day, and _free from all_ wilful sin, then may
I, even I, use those awful words, _He that despiseth me, despiseth him
that sent me_. But I never expect the world to allow me one of these
points. However, I must go on, as God shall enable me. I must lay out
whatsoever he intrusts me with, (whether others will believe I do it or
no) in advancing the true Christian knowledge of God, and the love and
fear of God among men: in reforming (if so be it please him to use me
still) those who are yet without God in the world; and in propagating
inward and pure religion, righteousness, peace and joy in the Holy
Ghost.
10. But you believe, “I only corrupt those who were good Christians
before, teaching them to revile and censure their neighbours, and to
abuse the clergy, notwithstanding all their meekness and gentleness, as
I do myself.” _I must declare_ (say you) _we have, in general, answered
your pretence, with all meekness and temper――――the railing and reviling
has been chiefly on the side of the_ Methodists, page 16.
Your first charge ran thus, (Remarks, page 15.) _How have such abuses
as these been thrown out by you――――against our――――regular clergy, not
the highest or the worthiest excepted!_――――I answered, “I am altogether
clear in this matter, as often as it has been objected: neither do I
desire to receive any other treatment from the clergy, than they have
received from me to this day.” page 30.
You reply, 1. _One instance of your misrepresenting and injuring a
preacher of our church I mentioned_, (page 105.) Mentioned! Well: but
did you _prove_ it was an _injury_ or _misrepresentation_? I know not
that you once attempted it. 2. You next quote part of a letter from the
third journal; (page 36.) wherein (according to your account) the _most
considerable of our clergy are abused, and at once accused in a very
gross manner_. (page 106.) Set down the whole paragraph, and I will
prove, that this also is naked truth, and no abuse at all. You say, 3.
_You approved of_ Whitefield’s _railing against the clergy_――――i. e. I
say, “Mr. _Whitefield_ preached, concerning the _Holy Ghost which all
who believe are to receive_; not without a just, though severe censure
of those, who preach as if there were no Holy Ghost,” (_Journal 3._
page 65.) Nor is this railing, but melancholy truth. I have myself
heard several preach in this manner. 4. You cite my words, “Woe unto
you, ye blind leaders of the blind! How long will you pervert the
right ways of the Lord?”――――And add, _I appeal to yourself, whether
you did not design this reflection against the clergy in general who
differ from you?_ No more than I did against _Moses_ and _Aaron_. I
expresly specify whom I design: “Ye who tell the mourners in _Zion_,
Much religion hath made you mad.” You say, 5. (with a N. B.) _All the
clergy who differ from you, you stile so_, page 82. _in which and the
foregoing page you causelesly slander them, as speaking of their own
holiness――――as that for the sake of which, on account of which we are
justified before God._
Let any serious person read over those pages. I therein _slander_ no
man. I speak what I know; what I have both heard and read. The men are
alive, and the books are extant. And the same conclusion I now defend,
touching that _part_ of the clergy who preach or write thus, viz. “If
they preach the truth as it is in Jesus, I am found a false witness
before God. But if I preach the way of God in truth, then they are
blind leaders of the blind”. 6. You quote those words, “Nor can I be
said to intrude into the labours of those who do not labour at all; but
suffer thousands of those for whom Christ died, to perish for lack of
knowledge.” (_3 Journal_ page 69.) I wrote that letter near _Kingswood_.
I would to God the observation were not terribly true! 7. The first
passage you cite from the _Earnest Appeal_, page 36. evidently relates
to _a few_ only among the clergy: and if the charge be true, but of
one in five hundred, it abundantly _supports_ my _reasoning_. 8. In the
next, (page 47.) I address all those, and those only, who affirm that
I preach for gain.
You conclude, _The reader has now before him the manner in which you
have been pleased to treat the clergy――――and your late sermon――――is too
fresh an instance of――――the like usage of the universities_――――(page
107.) It is an instance of _speaking the truth in love_. So I desire
all mankind may _use_ me. Nor could I have said less either to the
university or the clergy, without sinning against God and my own soul.
* 11. But I must explain myself a little on that practice, which you
so often term _abusing the clergy_. I have many times great sorrow
and heaviness in my heart, on account of these my brethren. And this
sometimes constrains me to speak to them, in the only way which is now
in my power: and sometimes (though rarely) to speak of them; of a few,
not all, in general. In either case, I take an especial care, 1. To
speak nothing but the truth. 2. To speak this with all plainness; and,
3. With love, and in the spirit of meekness. Now if you will call this,
_abusing_, _railing_, or _reviling_, you must. But still I dare not
refrain from it. I must _thus rail, thus abuse_ sinners of all sorts
and degrees, unless I will perish with them.
When I first read your declaration, That our brethren _in general had
treated us with all meekness and temper_, I had thoughts of spreading
before you a few of the flowers which they have strewed upon us with
no sparing hand. But on reflection, I judged it better to forbear. Let
them die and be forgotten!
As to those of the _people_ called _Methodists_, whom you suppose to
_rail at and abuse the clergy_, and to _revile_ and _censure_ their
neighbours, I can only say, Which are they? Shew me the men. And if
it appear, that any of those under my care, habitually _censure_ or
_revile_ others, whether clergy or laity, I will make them an example,
for the benefit of all the rest.
Touching _you_, I believe I was _afraid_ without cause. I do not think
you advanced a _wilful untruth_. This was a rash word. I hereby openly
retract it, and ask pardon of God and you.
To draw toward a conclusion. Whosoever they are that _despise me, and
make no account of my labours_, I know that they are _not in vain in
the Lord_, and that I have not _fought as one that beateth the air_.
I still see (and I praise _the Father of lights, from whom every good
and perfect gift descendeth_) a continual increase of pure religion,
and undefiled, of the love of God and man, of the _wisdom_ which is
_pure and peaceable, gentle and easy to be intreated, full of mercy,
and of good fruits_. I see more and more of those “who before lived
in a thorough contempt of God’s ordinances, and of all duties, now
zealously discharging their duties to God and man, and walking in
all his ordinances blameless.” A few indeed I have seen draw back to
perdition, chiefly through a fear of being _righteous over-much_. And
here and there one has fallen into _Calvinism_, or turned aside to the
_Moravians_. But I doubt not, these “are in a better state than they
were before they heard us. Admit they are in error, yea and die therein,
yet who dares affirm, they will perish everlastingly? But had they died
in gross sin, we are sure they had fallen into _the fire that never
shall be quenched_.”
I have now considered, as far as my time would permit, (not _every
thing_ in your letter, _whether of moment or no_, but) those points,
which I conceived to be of the greatest weight. That God may lead us
both into all truth, and that we may not drop our love in the pursuit
of it, is the continual prayer of,
_Reverend Sir_,
_Your friend and servant for Christ’s sake_,
JOHN WESLEY.
June 17, 1746.
A
LETTER
To the Right REVEREND the
LORD BISHOP of LONDON:
Occasioned by his Lordship’s late charge to his CLERGY.
_Let me not, I pray you, accept any man’s person, neither let
me give flattering titles unto man. For I know not to give
flattering titles. In so doing my Maker would soon take me
away._
JOB xxxiii. 21, 22.
MY LORD,
1. WHEN abundance of persons have for several years laid to my charge
things that I knew not, I have generally thought it my duty to pass
it over in silence, to be _as one that heard not_. But the case is
different, when a person of your lordship’s character calls me forth to
answer for myself. Silence now might be interpreted contempt. It might
appear like a sullen disregard, a with-holding honour from him to whom
honour is due, were it only on account of his high office in the church.
More especially, when I apprehend so eminent a person as this, to be
under considerable mistakes concerning me. Were I now to be silent,
were I not to do what was in my power for the removal of those mistakes,
I could not have a conscience void of offence, either towards God or
towards man.
2. But I am sensible, how difficult it is to speak in such a manner
as I ought, and as I desire to do. When your lordship published those
queries, under the title of _observations_, I did not lie under the
same difficulty; because, as your name was not inscribed, I had “the
liberty to stand, as it were, on even ground.” But I must now always
♦remember to whom I speak. And may the God _whom I serve in the gospel
of his Son_, enable me to do it with deep seriousness of spirit, with
modesty and humility; and at the same time, with the utmost plainness
of speech; seeing we must both stand before the judgment seat of
_Christ_.
♦ “rememember” replaced with “remember”
3. In this then I intreat your lordship to bear with me: and in
particular, when I speak of myself, (how tender a point!) just as
freely as I would of another man. Let not this be termed boasting. Is
there not a cause? Can I refrain from speaking, and be guiltless? And
if I speak at all, ought I not to speak (what appears to me to be) the
whole truth? Does not your lordship desire, that I should do this? I
will then, God being my helper. And you will bear with me in my folly
(if such it is) with my speaking in the simplicity of my heart.
4. Your lordship begins, _There is another species of enemies,
who――――give shameful disturbance to the parochial clergy, and use very
unwarrantable methods, to prejudice their people against them, and
to seduce their flocks from them――――the_ Methodists _and_ Moravians,
_who――――agree in annoying the established ministry; and in drawing over
to themselves the lowest and most ignorant of the people, by pretences
to greater sanctity_――――page 4.
But have no endeavours been used to shew them their error? Yes: your
lordship remarks, _Endeavours have not been wanting――――But though
these endeavours have caused some abatement in the_ pomp _and_ grandeur
_with which these people for some time acted_ (truly, one would not
have expected it from them!) _yet they do not seem――――to have made an
impression upon their leaders_. page 6.
Your lordship adds, _Their innovations in points of discipline, I
do not intend to enter into at present_――――But _to enquire what the
doctrines are which they spread_, page 7.――――_Doctrines big with
pernicious influences upon practice_, page 8.
Six of these your lordship mentions, after having premised, _It is
not at all needful, to the end of guarding against them, to charge
the particular tenets upon the particular persons among them_, page
7. Indeed, my lord, it is needful in the highest degree. For if the
minister who is to guard his people, either against _Peter Bohler_,
Mr. _Whitefield_, or me, does not know what our particular tenets are,
he must needs _run, as uncertainly, and fight, as one that beateth the
air_.
I will fairly own, which of these belong to me. The _indirect
practices_ which your lordship charges upon me, may then be considered;
together with the _consequences_ of these doctrines, and your
lordship’s instructions to the clergy.
5. _The first that I shall take notice of_ (says your lordship) _is
the_ antinomian _doctrine_. page 8. The second, _That Christ has done
all, and left nothing for_ us _to do, but to believe_. page 9. These
belong not to me. I am unconcerned therein. I have earnestly opposed,
but did never teach or embrace them.
_There is another notion_ (your lordship says) _which we find
propagated throughout the writings of those people, and that is, the
making_ inward, secret _and sudden_ impulses _the_ guides _of their
actions, resolutions and designs._ page 14. Mr. _Church_ urged the same
objection before. _Instead of making the word of_ God _the rule of his
actions, he follows only his_ secret impulse――――I beg leave to return
the same answer. “In the whole compass of language there is not a
proposition which less belongs to me than this. I have declared again
and again, that I make the word of God _the rule_ of all my actions;
and that I no more follow any _secret impulse_ instead thereof, than I
follow _Mahomet_ or _Confucius_.” _Answer to Mr._ Church, _page 38_.
6. Before I proceed, suffer me to observe, here are three grievous
errors, charged on the _Moravians_, Mr. _Whitefield_ and me conjointly,
in none of which I am any more concerned, than in the doctrine of the
Metempsychosis! But it was _not needful to charge particular tenets
on particular persons_. Just as needful, my lord, as it is not to put
a stumbling-block in the way of our brethren: not to lay them under
an almost insuperable temptation, of condemning the innocent with the
guilty. I beseech your lordship to answer in your own conscience before
God, whether you did not foresee how many of your hearers would charge
these tenets upon _me_? Nay, whether you did not design they should? If
so, my lord, is this Christianity? Is it humanity? Let me speak plain.
Is it honest heathenism?
7. I am not one jot more concerned in instantaneous justification, as
your lordship explains it, viz. _A sudden instantaneous justification,
by which the person receives from_ God, _a certain seal of his
salvation, or absolute_ assurance _of being saved at last_, page 11.
_Such an instantaneous working of the Holy Spirit, as finishes the
business of salvation once for all_, ibid. I neither teach nor believe
♦it, and am therefore clear of all the consequences that may arise
therefrom. I believe, _a gradual improvement in grace and goodness_,
I mean, in the knowledge and love of God, is a good _testimony of our
present sincerity towards_ God: although I dare not say, it is _the
only true ground of humble assurance_, or the only foundation on which
a Christian builds his _hopes of acceptance and salvation_. For I think
_other foundation_ of these _can no man lay, than that which is laid,
even_ Jesus Christ.
♦ add omitted word “it” per Errata