the former parts of the comparison. I immediately saw there was no
incountering a buffoon, by serious reason and argument. This would
naturally have furnished both him and his admirers with fresh matter
of ridicule. On the other hand, if I should let myself down to a level
with him, by a less serious manner of writing than I was accustomed to,
I was afraid of debasing the dignity of the subject. Nay, and I knew
not but I might catch something of his Spirit. I remembered the advice,
¹_Answer not a fool according to his folly, lest thou also be like unto
him_. And yet I saw there must be an exception in some cases, as the
words immediately following shew. _Answer a fool according to his folly,
lest he be wise in his own conceit._ I conceive, as if he had said, Yet
it is needful in some cases, to _answer a fool according to his folly_,
otherwise he will be _wiser in his own conceit, than seven men that can
render a reason_. I therefore constrained myself to approach as near
as I dared, to his own manner of writing. And I trust the occasion will
plead my excuse with your Lordship, and all reasonable men.
¹ Proverbs xxvi. 45.
10. One good effect of my thus meeting him on his own ground, is
visible already. Instead of endeavouring to defend, he intirely gives
up the first part of his comparison. Indeed I did not expect this,
when I observed, that the third part was addressed to me. I took it
for granted, that he had therein aimed at something like a reply to
my answer. But going on, I found myself quite mistaken. He never once
attempts a reply to one page, any otherwise than by screaming out,
“Pertness, scurrility, effrontery, and in subjoining that deep remark,
‘Paper and time would be wasted on such stuff.’”¹
¹ Third part, Preface, page 15.
11. I cannot but account it another good effect, that he is something
less confident than he was before. He is likewise (not more angry or
more bitter, for that cannot be) but a few degrees more serious. So
that I plainly perceive, this is the way I am to take, if I should have
leisure to answer the third part; although it is far from my desire
to write in this manner; it is as contrary to my inclination as to my
custom.
12. But is it possible, that a person of your lordship’s character,
should countenance such a performance as this? It cannot be your
lordship’s desire, to put contempt on all that is truly venerable among
men! To stab Christianity to the heart, under the colour of opposing
enthusiasm! And to increase and give a sanction to the prophaneness,
which already overspreads our land as a flood.
13. Were the Methodists ever so bad, yet are they not too despicable
and inconsiderable for your lordship’s notice? _Against whom is the
king of_ Israel _come out? Against a flea? Against a partridge upon the
mountains?_ Such they undoubtedly are, if that representation of them
be just which the comparer has given. Against whom (if your lordship
espouses his cause) are you stirring up the supreme power of the
nation? Against whom does your lordship arm the ministers of all
denominations, particularly our brethren of the established church;
inciting them to paint us out to their several congregations, as not
fit to live upon the earth? The effects of this have already appeared
in many parts both of _Devonshire_ and _Cornwall_. Nor have I known any
considerable riot in any part of _England_, for which such preaching
did not pave the way.
14. I beg leave to ask, would it be a satisfaction to your lordship,
if national persecution were to return? Does your lordship desire to
revive the old laws, _De hæretico comburendo_? Would your lordship
rejoice, to see the Methodists themselves, tied to so many stakes in
_Smithfield_? Or would you applaud the execution, though not so legally
or decently performed by the mob of _Exeter_, _Plymouth-Dock_ or
_Launceston_? My lord, what profit would there be in our blood? Would
it be an addition to your lordship’s happiness? Or any advantage to the
Protestant cause? Or any honour either to our church or nation?
15. The comparer doubtless would answer, “Yes; for it would prevent the
horrid _consequences_ of your preaching.” My lord, give me leave to say
once more, “I willingly put the whole cause upon this issue. What are
the _general consequences_ of our preaching?” Are there more _tares_ or
_wheat_? More _good men destroyed_, (as Mr. _Church_ once supposed) or
_wicked men saved_? The last places in your lordship’s diocese, where
we began constant preaching, are near _Liskeard_ in _Cornwall_, and
at _Tiverton_ in _Devonshire_. Now let any man enquire here, 1. What
kind of people were those a year ago, who now constantly hear this
preaching? 2. What are the _main doctrines_ the Methodists have been
teaching this twelvemonth? 3. _What effect_ have these doctrines had
upon their hearers? And if you do not find, 1. That the greater part
of these were a year or two ago notoriously wicked men, 2. Yet 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 any reasonable
man, who will be at the pains to inquire does not find this to be an
unquestionable fact, I will openly acknowledge myself an enthusiast, or
whatever else he shall please to stile me.
16. I beg leave to conclude this address to your lordship with a few
more words transcribed from the same letter. ¹“_Allow Mr._ Wesley,
says Mr. _Church, but these few points, and he will defend his conduct
beyond expectation_.” 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 talents
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.”
¹ Second letter to Mr. Church, page 74.
Sincerely wishing your lordship all happiness in time and in eternity,
_I remain_,
_Your lordship’s most Obedient servant_,
JOHN WESLEY.
_November 27, 1750._
* * * * *
_SIR_,
1. YOU have undertaken to prove (as I observed in my former letter, a
few sentences of which I beg leave to repeat) That the ¹_whole conduct
of the Methodists, is but a counter-part of the most wild fanaticisms
of popery_.
¹ Preface to the first part, page 3.
You endeavour to support this charge, by quotations from our own
writings, compared with quotations from _Popish_ authors.
It lies upon me to answer for one. But in order to spare both you and
myself, I shall at present consider only your _second part_, and that
as briefly as possible. Accordingly I shall not meddle with your other
quotations, but leaving them to whom they may concern, shall examine,
Whether those you have made from my writings, prove the charge for
which they were made or no.
If they do, I submit. But if they do not, if they are _the words of
truth and soberness_, it is an objection of no real weight, against
any sentiment, just in itself, though it should also be found in the
writings of _Papists_; yea, of _Mahometans_ or _Pagans_.
2. In your first section, in order to prove the “Vain boasting of the
_Methodists_,” you quote a part of the following sentence. “When hath
religion, I will not say, since the reformation, but since the time
of _Constantine the Great_, made so large a progress in any nation,
within so short a space?” (I beg any impartial person to read the
whole passage, from the 84th to the 90th page of the _Third Appeal_.)
I repeat the question, giving the glory to God. And, I trust, without
either boasting or enthusiasm.
In your second, you cite (and murder) four or five lines ¹from one
of my _journals_, “as instances of the persuasive eloquence of the
_Methodist preachers_.” But it unfortunately happens, that neither of
the sentences you quote, were spoke by any preacher at all. You know
full well, the one was used only in a private letter; the other by a
woman on a bed of sickness.
¹ Pages 1, 9.
3. You next undertake to prove ¹“the most insufferable _pride_ and
_vanity_ of the _Methodists_.” For this end you quote five passages
from my _journals_, and one from the _Third Appeal_.
¹ Section 3, page 12, &c.
The ¹first was wrote in the anguish of my heart, to which I gave vent
(between God and my own soul) by breaking out, not into “confidence of
boasting,” as you term it, but into those expressions of bitter sorrow.
“I went to _America_ to convert the _Indians_. But O! who shall convert
me!”――――Some of the words which follow, you have picked out, and very
honestly laid before your reader, without either the beginning or end,
or one word of the occasion or manner wherein they were spoken.
¹ 1 Journal, page 67, &c.
Your next quotation is equally fair and generous. ¹“Are they read in
philosophy? So was I, &c.” This whole “string of self-commendation,”
as you call it, being there brought, _ex professo_, to prove, that
notwithstanding all this, which I once piqued myself upon, I was at
that hour in a state of damnation!
¹ Ibid. page 68, &c.
¹The third is a plain narrative of the manner wherein many of _Bristol_
expressed their joy on my coming unexpectedly into the room, after I
had been some time at _London_. And this, I conceive, will prove the
charge of high treason, as well as that of “insufferable _pride_ and
_vanity_.”
¹ 4 Journal, page 85.
You say, fourthly, A dying woman, who had earnestly desired to see me,
cried out, as I entered the room, “Art thou come, thou blessed of the
Lord?” ¹She did so. And what does this prove?
¹ 4 Journal, page 96.
The fifth passage is this: “In applying which, my soul was so inlarged,
that methought I could have cried out (in another sense than poor, vain
♦_Archimedes_) ‘Give me where to stand, and I will shake the earth.’”
My meaning is, I found such freedom of thought and speech (jargon,
stuff, enthusiasm to you) that methought could I have then spoken to
all the world, they would all have shared in the blessing.
♦ “Archimede” replaced with “Archimedes” per Errata
The passage which you quote from the _Third Appeal_, I am obliged to
relate more at large.
“There is one more excuse for denying this work of God, taken from the
instruments employed therein: that is, that they are wicked men; and a
thousand stories have been handed about to prove it.”
“Yet I cannot but remind considerate men, in how remarkable a manner
the wisdom of God, has, for many years, guarded against this pretence,
with regard to my brother and me in particular.” This pretence i. e.
“_of not employing fit instruments_.” These words are yours, though
you insert them as mine. The pretence I mentioned, was, “That they were
wicked men.” And how God guarded against this, is shewn in what follows.
“From that time, both my brother and I (utterly against our will) came
to be more and more observed and known; till we were more spoken of
than perhaps two so inconsiderable persons ever were before in the
nation. To make us more public still, as _honest_ madmen at least, by
a strange concurrence of providences, overturning all our preceding
resolutions, we were hurried away to _America_.”
Afterward it follows, “What persons could in the nature of things,
have been (antecedently) less liable to exception, with regard to
their moral character at least, than those the all-wise God hath now
employed? Indeed I cannot devise what manner of men could have been
more unexceptionable on all accounts. Had God indued us with greater
natural or acquired abilities, this very thing might have been turned
into an objection. Had we been remarkably defective, it would have been
matter of objection on the other hand. Had we been _dissenters_ of any
kind, or even _Low-Church-Men_ (so called) it would have been a great
stumbling-block in the way of those who are _zealous for the church_.
And yet, had we continued in the impetuosity of our _high-church
zeal_, neither should we have been willing to converse with dissenters,
nor they to receive any good at our hands.” Sir, Why did you break
off your quotation in the middle of this paragraph, just at “more
unexceptionable on all accounts?” Was it not on purpose to give a wrong
turn to the whole? To conceal the real and obvious meaning of my words,
and put one upon them that never entered into my thoughts?
5. You have reserved your strong reason for the last, namely, my
own confession. “Mr. _Wesley_ says himself, ‘by the most infallible
of proofs, _inward feeling_, I am convinced of pride, &c.’” Sir, he
pleased to decypher that, &c. Or I will spare you the pains and do it
myself, by reciting the whole sentence.
“By ¹the most infallible of proofs, inward feeling, I am convinced,
¹ 1 Journal, page 64.
1. “Of unbelief, having no such faith in Christ as will prevent my
heart from being troubled, which it could not be, if I believed in God,
and rightly believed also in him.”
2. “Of pride throughout my life past, inasmuch as I thought I had, what
I find I have not.”
Now, Sir, you have my whole confession. I intreat you to make the best
of it.
“But I myself acknowledge, three _Methodists_, to have fallen into
pride.” Sir, I can tell you of three more. And yet it will not
follow, that the doctrines I teach, “lead men into _horrid pride and
blasphemy_.”
6. In the close of your fourth section, you charge me with “_shuffling_
and _prevaricating_, with regard to extraordinary gifts, and miraculous
powers.” Of these I shall have occasion to speak by and by. At present
I need only return the compliment, by charging you with gross, wilful
prevarication, from the beginning of your book to the end. Some
instances of this have appeared already. Many more will appear in due
time.
7. Your ¹fifth, charges me with an _affectation of prophesying_. Your
first proof of it is this.
¹ 4 Journal, page 30.
“It was about this time that the soldier was executed. For some time I
had visited him every day. But when the love of God was shed abroad in
his heart, I told him, do not expect to see me any more.――――I believe
Satan will separate us for a season. Accordingly, the next day, I was
informed, the commanding officer had given strict orders, that neither
Mr. _Wesley_, nor any of his people, should be admitted.” I did believe
so, having seen many such things before: yet without affecting a spirit
of prophecy.
But that I do claim it, you will prove, secondly, from my mentioning
“the great work, which God _intends_, and is now _beginning_ to work
over all the earth.” By what art you extract such a conclusion out of
such premises, I know not. That God _intends_ this, none, who believe
the scripture, doubt. And that he has _begun_ it, both in _Europe_
and _America_, any who will make use of their eyes and ears, may know
without any “miraculous gift of prophesying.”
8. In your sixth section, you assert, ¹That I lay claim to other
_miraculous gifts_. As you borrow this objection from Mr. _Church_,
I need only give the same answer I gave before.
¹ Page 45, &c.
¹“_I shall give_ (says Mr. _Church_) _but one account more, and that is,
what you give of yourself_.” The sum whereof is, “At two several times,
being ill, and in violent pain, I prayed to God, and found immediate
ease.” I did so. I assert the fact still. _But if these_ (you say) _are
not miraculous cures, all this is rank enthusiasm._
¹ First Letter to Mr. _Church_, page 45.
“I will put your argument in form:”
He that believes those are miraculous cures, which are not, is a rank
enthusiast.
But you believe those to be miraculous cures, which are not:
Therefore you are a rank enthusiast.
“Before I answer, I must know what you mean by _miraculous_? If you
term every thing so, which is _not strictly accountable for, by the
ordinary course of natural causes_: then I deny the latter part of
the second proposition. And unless you can make this good, unless you
can prove the effects in question are strictly accountable for, by the
ordinary course of natural causes, your argument is nothing worth.”
Having largely answered your next objection relating to what I still
term ¹“a signal instance of God’s particular providence,” I need only
refer you to those answers, not having leisure to say the same thing
ten times over.
¹ A Letter to Mr. _Church_, page 42. 2 Letter, page 46.
Whether I sometimes claim, and sometimes disclaim miracles, will be
considered by and by.
In your seventh section, you say, “¹I shall now give some account,
of their grievous _conflicts and combats_ with Satan.” O, Sir, spare
yourself, if not the _Methodists_! Do not go so far out of your
depth. This is a subject you are as utterly unacquainted with, as with
justification, or the new-birth.
¹ Page 51, &c.
But I attend your motions. “Mr. _Wesley_, you say, was advised, to a
very high degree of silence.――――And he spoke to none at all for two
days, and travelling fourscore miles together.”
“The same whim (you go on) has run through several of the religious
orders――――Hence St. _Bonaventura_ says, That silence in all the
religious, is necessary to perfection――――St. _Agatho_ held a stone
in his mouth for three years, till he had learned taciturnity――――St.
_Alcantara_ carried several pebbles in his mouth for three years
likewise, and for the same reason――――_Theon_ observed a continual
silence for thirty years.――――St. _Francis_ observed it himself, and
enjoined it upon his brethren. The rule of silence was religiously
observed by St. _Dominic_.”
I have repeated more of your words than I otherwise should, in order to
shew to a demonstration, that a man of a lively imagination, may run a
parallel to any length, without any foundation in nature.
You begin, “The same whim (which led Mr. _Wesley_ to observe an
absolute silence for two days) and so run on to St. _Bonaventura_,
St. _Agatho_, and I know not whom.” But did Mr. _Wesley_ “observe an
absolute silence for two days?” No; not for one hour. My words, “I
¹spoke to none at all for fourscore miles together,” imply neither more
nor less, than that I spoke to none “concerning the things of God,” as
it is in the words immediately preceding. And you know this as well as
I. But it is all one for that. Wit, not truth, is the point you aim at.
¹ 4 Journal, page 86.
My supposed inconsistency, with regard to the _Moravians_, which you
likewise drag in (as they say) by head and shoulders, I have shewn
again and again, to be no inconsistency at all: particularly in both
the letters to Mr. _Church_.
10. Well, but as to _conflicts_ with Satan. “Nor can Mr. _Wesley_, you
say, escape the attacks of this infernal spirit,” namely, suggesting
distrustful thoughts, and buffeting him with inward temptations.” Sir,
did you never hear of any one so attacked, unless among the _Papists_
or _Methodists_? How deeply then are you experienced both in the ways
of God, and the devices of Satan?
You add, with regard to a case mentioned in the ¹_fourth journal_,
“Though I am not convinced that these _fits of laughing_, are to be
ascribed to Satan, yet I entirely agree, that they are _involuntary and
unavoidable_.” I am glad we agree so far. But I must still go farther;
I cannot but ascribe them to a preternatural agent: having observed so
many circumstances attending them which cannot be accounted for by any
natural causes.
¹ Page 37.
Under the head of conflicts with Satan, you observe farther, “Mr.
_Wesley_ says, while he was preaching, the devil knew his kingdom shook,
and therefore stirred up his servants to make a noise: that, _September
18_, the prince of the air made another attempt, in defence of his
tottering kingdom: and that another time, ‘the devil’s children fought
valiantly for their master.’” I own the whole charge, I did say all
this. Nay, and if need were, I should say it again.
You cite one more instance from my _fourth journal_, “The _many-headed
beast_ began to roar again.” So your head is so full of the subject,
that you construe even poor Horace’s _Bellua multorum capitum_ into the
devil!
These are all the combats and conflicts with Satan, which you can prove
I ever had. O, Sir, without more and greater conflicts than these, none
shall see the kingdom of God.
11. In the following sections, you are equally out of your element. The
¹first of them relates to _spiritual desertions_; all which you make
the subject of dull ridicule, and place to the account of enthusiasm.
And the case of all you give in the following words, “We may look upon
enthusiasm as a kind of drunkenness, filling and intoxicating the brain
with the heated fumes of spirituous particles. Now no sooner does the
inebriation go off, but a coldness and dulness takes place.”
¹ Section 8, page 75, &c.
12. As wildly do you ¹talk of the doubts and fears incident to those
who are _weak in faith_. I cannot prevail upon myself, to prostitute
this awful subject, by entering into any debate concerning it, with
one who is innocent of the whole affair. Only I must observe, that
a great part of what you advance concerning me, is intirely wide of
the question. Such is all you quote from the first, and a considerable
part of what you quote from my _second journal_. This you know in your
own conscience; for you know I speak of myself, during the whole time,
as having no faith at all. Consequently, the “risings and fallings”
I experienced then, have nothing to do with those “doubts and fears,
which many go through, _after they have_ by faith received remission of
sins.”
¹ Section 9, page 79, &c.
The next words which you cite, “thrown into great perplexities,” I
cannot find in the page you refer to: neither those that follow. The
sum of them is, that “at that time I did not feel the love of God, but
found deadness and wanderings in public prayer, and coldness even at
the holy communion.” Well, Sir, and have you never found in yourself,
any such coldness, deadness and wanderings? I am persuaded you
have. And yet surely your brain is always cool and temperate! Never
“intoxicated with the heated fumes of spirituous particles!”
13. If you quote not incoherent scraps (by which you may make any
thing out of any thing) but intire connected sentences, it will appear
that the rest of your quotations make no more for your purpose than
the foregoing. Thus, although I allow, that on ¹_May 24_, “I was much
buffeted with temptations, but I cried to God and they fled away;
that they returned again and again; I as often lifted up my eyes,
and he sent me help from his holy place:” it will only prove the very
observation I make myself. “I was fighting both _under the law_ and
_under grace_. But then I was sometimes, if not often, conquered: now
I was always conqueror.”
¹ 3 Journal, pages 30, 31.
That sometime after, I “was strongly assaulted again, and after
recovering peace and joy, was thrown into _perplexity_ afresh by a
letter, asserting, that no doubt or fear could consist with true faith:
that my weak mind could not then bear, to be thus _sawn asunder_:” Will
not appear strange to any who are not utter novices in experimental
religion. No more than that one night the next year, “I had no life or
spirit in me, and was much in doubt, whether God would not lay me aside,
and send other labourers into his harvest.”
14. You add, “He owns his frequent relapses into sin, for near twice
ten years. Such is the case of a person who tells us, that he carefully
considered every step he took; one of intimate communication with the
Deity.” Sir, I did not tell you that: though, according to custom, you
mark the words as mine. It is well for you, that _forging quotations_
is not felony.
My words are, “O what an hypocrite have I been (if this be so) for near
twice ten years! But I know it is not so. I know every one _under the
law_, is even as I was;” namely, from the time I was twelve years old,
till considerably above thirty.
“And is it strange (you say) that such a one should be destitute of
means to resolve his scruples? Should be ever at variance with himself,
and find no place to fix his foot?”
Good Sir, not too fast. You quite out-run the truth again. Blessed be
God, this is not my case. I am not destitute of means to resolve my
scruples. I have some friends, and a little reason left. I am not ever
at variance with myself; and have found a place to fix my foot.