JOHN WESLEY

[John Wesley (1703-1791), was born 17th June (0.S.) 1703, at Epworth, in Lincolnshire, where his father was rector. He owed his early training chiefly to his mother (née Susanna Wesley). In 1709 the rectory was burnt down and John was with great difficulty rescued from the flames. This narrow escape made a life-long impression upon him, and many years later he described himself as "a brand plucked out of the burning.' In 1713 he received, through the Duke of Buckingham, a nomination to the Charterhouse, and there he received his education until his entrance at Christ Church, Oxford, in 1720. In 1725 he was ordained by the Bishop of Oxford (Dr. Potter), and in 1726 he was elected Fellow of Lincoln College. He retained his Fellowship until his unfortunate marriage with the widow Vazeille in 1791. In 1727 he became his father's curate at Epworth and Wroot. In 1729 he was summoned back to Oxford to take part in the college tuition. At Oxford he found a religious society, founded by his brother Charles, then a student of Christ Church. Of this society John became the head. The " Oxford Methodists" were ascetics of a markedly church type, and they were warmly encouraged in their lives of devotion and practical work by the Rector of Epworth. In 1735 Samuel Wesley died, and in the same year John went out as a missionary of the S. P.G. to the newly founded colony of Georgia. He was deeply impressed with the piety of some Moravians he met on the voyage out and in the Colony. He met with many difficulties in Georgia, and returned home, bitterly disappointed, in 1738. He then fell under the influence of another Moravian, Peter Böhler. He visited the Moravian settlement at Herrnhut, and on his return commenced that career of incessant activity, physical and mental, in the cause of what he believed to be the truth, which ended only with his death. He founded societies, itinerated in all parts of the kingdom, preaching wherever he went, and arranging the elaborate organisation of his societies, of which he was the absolute master. He visited Scotland and Ireland frequently, and at last died in harness, 2nd March 1791. Long before his death, he had outlived all the opposition (sometimes amounting to actual violence) which he had encountered in his earlier career. He was generally respected in the church of his baptism, to which he never ceased to affirm his adherence, while by his own followers he was regarded with a veneration, to which there is scarcely a parallel in the history of religious leaders.]

IT is not, of course, as a writer of English Prose that John Wesley is best known. Nevertheless he could and did write

For

exceedingly well; and his publications, if we include all that he edited, abridged, or translated as well as his original compositions, were far more numerous than those of any man of his time. more than half a century scarcely a year elapsed without something, and generally a great number of things, appearing in print for which John Wesley was responsible. He was not at all ambitious of literary fame, and declared that he dare no more use a fine word than he would wear a fine coat. But he could not help writing like a scholar and a gentleman; and the long logical training he had received at Oxford, first as a learner, and then as a "moderator of the classes," had taught him how to marshal his arguments lucidly and effectively. "As for me," he writes, "I never think of my style at all, but just set down the words that come first." Perhaps that is the very reason why his style is good; there is no straining after effect, nothing artificial about it; it is terse, racy, and vigorous. In everything he wrote, as in everything he said and did, he had some practical object in view; and he always makes straight for that object. Surprise has often been expressed at the wonderful effects which his sermons unquestionably produced. No one would dream of quoting them as specimens of pulpit eloquence; nor do they show any remarkable originality of thought or depth of learning. But the want of these things was the very cause of their success; for what seem to us commonplaces were to all intents and purposes new truths to the multitudes who were roused from their torpor by Wesley. Florid language and original ideas would have flown far above their heads. Plain truth expressed in plain language was what they wanted: and Wesley gave it to them to perfection. John Wesley, however, as a prose writer, cannot be reckoned among the immortals; and therefore for the purpose of this work a few very brief extracts from his writings will suffice.

J. H. OVERTON.

me.

A MAN OF ONE BOOK

To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts of my heart. I have thought, I am a creature of a day, passing through life as an arrow through the air. I am a spirit come from God, and returning to God: just hovering over the great gulf; till, a few moments hence, I am no more seen; I drop into an unchangeable eternity! I want to know one thing,—the way to heaven; how to land safe on that happy shore. God himself has condescended to teach me the way. For this very end He came from heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! I have it here is knowledge enough for Let me be homo unius libri. Here then I am, far from the busy ways of men. I sit down alone; only God is here. In His presence I open, I read His book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does anything appear dark or intricate? I lift up my heart to the Father of Lights :- "Lord, is it not Thy word, if any man lack wisdom, let him ask of God?' Thou givest liberally, and upbraidest not. Thou hast said, 'if any be willing to do Thy will, he shall know.' I am willing to do, let me know Thy will." I then search after and consider parallel passages of Scripture, "comparing spiritual things with spiritual." I meditate thereon with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God: and then the writings whereby, being dead, they yet speak. And what I thus learn, that I teach. (From Preface to Sermons.)

ON DRESS

I CONJURE you all who have any regard for me, show me before I go hence that I have not laboured, even in this respect, in vain

for near half a century. Let me see, before I die, a Methodist congregation, full as plain dressed as a Quaker congregation. Only be more consistent with yourselves. Let your dress be cheap as well as plain, otherwise you do but trifle with God, and me and your own souls. I pray, let there be no costly silks among you, how grave soever they may be. Let there be no Quaker linen, proverbially so called, for their exquisite fineness; no Brussels lace, no elephantine hats or bonnets,—those scandals of female modesty. Be all of a piece, dressed from head to foot as persons professing godliness; professing to do everything, small and great, with the single view of pleasing God.

Let not any of you who are rich in this world endeavour to excuse yourselves from this by talking nonsense. It is stark staring nonsense to say "Oh, I can afford this or that." No man living can afford to waste any part of what God has committed to his trust. None can afford to throw any part of that food and raiment into the sea, which was lodged with him on purpose to feed the hungry, and clothe the naked. And it is far worse than simple waste, to spend any part of it in gay or costly apparel. For this is no less than to turn wholesome food into deadly poison. It is giving so much money to poison both yourself and others, as far as your example spreads, with pride, vanity, anger, lust, love of the world, and a thousand foolish and hurtful desires, which tend to pierce them through with many sorrows. And is there no harm in all this? O God, arise, and maintain Thine own cause ! Let not men or devils any longer put out our eyes, and lead us blindfold into the pit of destruction !

I beseech you every man that is here present before God, every woman, young or old, married or single, yea, every child that knows good from evil, take this to yourself. Each of you, for one, take the Apostle's advice; at least, hinder not others from taking it. I beseech you, O ye parents, do not hinder your children from following their own convictions, even though you might think they would look prettier if they were adorned with such gewgaws as other children wear! I beseech you O ye husbands, do not hinder your wives! You, O ye wives do not hinder your husbands, either by word or deed, from acting just as they are persuaded in their own minds. Above all, I conjure you ye half-Methodists, you that trim between us and the world, you that frequently, perhaps constantly, hear our preaching, but are in no further connection with us; yea, and all you that were once in

full connection with us, but are not so now; whatever ye do yourselves, do not say one word to hinder others from recovering and practising the advice which has been now given! Yet a little while, and we shall not need these poor coverings; for this corruptible body shall put on incorruption. Yet a few days hence and this mortal body shall put on immortality. In the meantime, let this be our only care, to put off the old man -our old nature, which is corrupt, which is altogether evil— and to put on the new man, which after God is created in righteousness and true holiness. In particular, put on, as the elect of God, bowels of mercies, kindness, gentleness, longsuffering. Yea, to sum all up in one word; put on Christ; that when He shall appear, ye may appear with Him in glory.

(From Sermon lxxxviii.)

ON THE RESULTS OF METHODISM

BEHOLD, the day of the Lord is come! He is again visiting and redeeming His people. Having eyes, see ye not! Having ears, do ye not hear, neither understand with your hearts? At this hour the Lord is rolling away our reproach. Already His standard is set up. His spirit is poured forth on the outcasts of men, and His love shed abroad in their hearts. Love of all mankind, meekness, gentleness, humbleness of mind, holy and heavenly affections do take place of hate, anger, pride, revenge, and vile or vain affections. Hence, whenever the power of the Lord spreads, springs outward affection in all its forms. The houses of God are filled; the table of the Lord is thronged on every side. And those who thus show their love of God, show they love their neighbour also, by being careful to maintain good works, by doing all manner of good, as they have time, to all men. They are likewise careful to abstain from all evil. Cursing, Sabbath-breaking, drunkenness, with all other (however fashionable) works of the devil, are not once named among them. strable fact. For this also is not done in acknowledge the day of your visitation? rejoice therein !

All this is plain demona corner. Now, do you Do you bless God and

What hinders ? Is it this, that men say all manner of evil of those whom God is pleased to use as instruments in His work?