Chapter 31

“Otley,July 7, 1761.“My dear Brother,— ... This way of talking is highly offensive. I advise you—1. If you are willing to labour with us, preach no doctrine contrary to ours. I have preached twenty years in some of Mr. Whitefield’s societies; yet, to this day, I never contradicted him among his own people. I did not think it honest, neither necessary at all I could preach salvation by faith, and leave all controversy untouched. I advise you—2. Avoid all those strong, rhetorical exclamations, ‘O horrid, O dreadful!’and the like; unless when you are strongly exhorting sinners to renounce the devil and all his works. 3. Acquaint yourself better with the doctrine we preach, and you will find it not dreadful, but altogether lovely. 4. Observe that, if forty persons think and speak wrong, either about justification or sanctification (and perhaps fancy they have attained both), this is no objection to the doctrines themselves. They must bear their own burden; but this does not at all affect the point in question. 5. Remember, as sure as you are that ‘believers cannot fall from grace,’ others are equally sure they can; and you are as much obliged to bear with them as they are to bear with you. 6. Abstain from all controversy in public. Indeed, you have not a talent for it. You have an honest heart, but not a clear head; practical religion is your point. Therefore—7. Keep to this: repentance toward God, faith in Christ, holiness of heart and life, a growing in grace and in the knowledge of Christ, the continual need of His atoning blood, a constant confidence in Him, and all these every moment to our life’s end. In none of these will any of our preachers contradict you, or you them.“When you leave this plain path, and get into controversy, then you think you ‘invade the glories of our adorable King, and the unspeakable rights, and privileges, and comforts of His children’; and can they then ‘tamely hold their peace?’ O Sander, know the value of peace and love!“I am, your affectionate brother,“John Wesley.”[447]

“Otley,July 7, 1761.

“My dear Brother,— ... This way of talking is highly offensive. I advise you—1. If you are willing to labour with us, preach no doctrine contrary to ours. I have preached twenty years in some of Mr. Whitefield’s societies; yet, to this day, I never contradicted him among his own people. I did not think it honest, neither necessary at all I could preach salvation by faith, and leave all controversy untouched. I advise you—2. Avoid all those strong, rhetorical exclamations, ‘O horrid, O dreadful!’and the like; unless when you are strongly exhorting sinners to renounce the devil and all his works. 3. Acquaint yourself better with the doctrine we preach, and you will find it not dreadful, but altogether lovely. 4. Observe that, if forty persons think and speak wrong, either about justification or sanctification (and perhaps fancy they have attained both), this is no objection to the doctrines themselves. They must bear their own burden; but this does not at all affect the point in question. 5. Remember, as sure as you are that ‘believers cannot fall from grace,’ others are equally sure they can; and you are as much obliged to bear with them as they are to bear with you. 6. Abstain from all controversy in public. Indeed, you have not a talent for it. You have an honest heart, but not a clear head; practical religion is your point. Therefore—7. Keep to this: repentance toward God, faith in Christ, holiness of heart and life, a growing in grace and in the knowledge of Christ, the continual need of His atoning blood, a constant confidence in Him, and all these every moment to our life’s end. In none of these will any of our preachers contradict you, or you them.

“When you leave this plain path, and get into controversy, then you think you ‘invade the glories of our adorable King, and the unspeakable rights, and privileges, and comforts of His children’; and can they then ‘tamely hold their peace?’ O Sander, know the value of peace and love!

“I am, your affectionate brother,

“John Wesley.”[447]

The following was addressed to Mr. Ebenezer Blackwell, and refers to his clerical friends, and his difficulties with respect to them.

“Bradford,July 16, 1761.“Dear Sir,—Mr. Venn was so kind as to come over hither yesterday, and spend the evening with us. I am a little embarrassed on his account, and hardly know how to act. Several years before he came to Huddersfield, some of our preachers went thither, carrying their lives in theirhands, and, with great difficulty, established a little, earnest society. These eagerly desire them to preach there still; not in opposition to Mr. Venn, (whom they love, esteem, and constantly attend,) but to supply what they do not find in his preaching. It is a tender point. Where there is a gospel ministry already, we do not desire to preach; but whether we can leave off preaching because such an one comes after, is another question; especially, when those, who were awakened and convinced by us, beg and require the continuance of our assistance. I love peace, and follow it; but whether I am at liberty to purchase it at such a price, I really cannot tell.“I hear poor Mr. Walker is near death. It seems strange that, when there is so great a want of faithful labourers, such as he should be removed: but the will of God is always best; and what He does, we shall know hereafter! I have been, for some days, with Mr. Grimshaw, an Israelite indeed. A few such as he would make a nation tremble. He carries fire wherever he goes. Mr. Venn informs me, that Mr. Whitefield continues very weak. I was in hope, when he wrote to me lately, that he was swiftly recovering strength. What need have we, while we do live, to live in earnest!“I am, dear sir, your affectionate servant,“John Wesley.”[448]

“Bradford,July 16, 1761.

“Dear Sir,—Mr. Venn was so kind as to come over hither yesterday, and spend the evening with us. I am a little embarrassed on his account, and hardly know how to act. Several years before he came to Huddersfield, some of our preachers went thither, carrying their lives in theirhands, and, with great difficulty, established a little, earnest society. These eagerly desire them to preach there still; not in opposition to Mr. Venn, (whom they love, esteem, and constantly attend,) but to supply what they do not find in his preaching. It is a tender point. Where there is a gospel ministry already, we do not desire to preach; but whether we can leave off preaching because such an one comes after, is another question; especially, when those, who were awakened and convinced by us, beg and require the continuance of our assistance. I love peace, and follow it; but whether I am at liberty to purchase it at such a price, I really cannot tell.

“I hear poor Mr. Walker is near death. It seems strange that, when there is so great a want of faithful labourers, such as he should be removed: but the will of God is always best; and what He does, we shall know hereafter! I have been, for some days, with Mr. Grimshaw, an Israelite indeed. A few such as he would make a nation tremble. He carries fire wherever he goes. Mr. Venn informs me, that Mr. Whitefield continues very weak. I was in hope, when he wrote to me lately, that he was swiftly recovering strength. What need have we, while we do live, to live in earnest!

“I am, dear sir, your affectionate servant,

“John Wesley.”[448]

In another letter, written a month later, Wesley refers again to the Huddersfield difficulty as follows.

“Norwich,August 15, 1761.“Dear Sir,—Mr. Venn and I have had some hours’ conversation together, and have explained upon every article. I believe there is no bone of contention remaining; no matter of offence, great or small. Indeed, fresh matter will arise, if it be sought; but it shall not be sought by me. We have amicably compromised the affair of preaching. He is well pleased, that the preachers should come once a month.“I am, etc.,“John Wesley.”[449]

“Norwich,August 15, 1761.

“Dear Sir,—Mr. Venn and I have had some hours’ conversation together, and have explained upon every article. I believe there is no bone of contention remaining; no matter of offence, great or small. Indeed, fresh matter will arise, if it be sought; but it shall not be sought by me. We have amicably compromised the affair of preaching. He is well pleased, that the preachers should come once a month.

“I am, etc.,

“John Wesley.”[449]

This was an important precedent; and an additional indication that, even under the most favourable circumstances, it was impossible to absorb Methodism in the Established Church. If such was Wesley’s difficulty, in the case of Mr. Venn and Huddersfield Methodism in 1761, who can doubt what would have been Wesley’s answer to the advocates of absorption, or amalgamation, in 1870?

On September 1, Wesley met his conference, in London. Three days after it ended, John Manners wrote as follows to Mr. Merryweather, of Yarm.

“London,September 9, 1761.“My dear Brother,—At present, there is the most glorious work in London I have ever seen. Many scores praise God from Monday morning till Saturday night. Their words and prayers are full of faith and fire. We have had the most satisfactory and solemn conference that has been held for several years. It was honoured with the presence of Mr. Whitefield and other clergy several times. The minutes you may see with Tommy Johnson, the assistant of your circuit.“I am, yours, etc.,“J. Manners.”[450]

“London,September 9, 1761.

“My dear Brother,—At present, there is the most glorious work in London I have ever seen. Many scores praise God from Monday morning till Saturday night. Their words and prayers are full of faith and fire. We have had the most satisfactory and solemn conference that has been held for several years. It was honoured with the presence of Mr. Whitefield and other clergy several times. The minutes you may see with Tommy Johnson, the assistant of your circuit.

“I am, yours, etc.,

“J. Manners.”[450]

Strangely enough Charles Wesley was not present. Hence the following, addressed to him, two days after the conference closed.

“London,September 8, 1761.“Dear Brother,—Our conference ended, as it began, in peace and love. All found it a blessed time:‘Excepto, quod non simul esses, cætera læti.’“The minutes John Jones can help you to, who sets out hence in two or three days. The right hand of the Lord bringeth mighty things to pass.“I do not at all think, (to tell you a secret,) that the work will ever be destroyed, Church or no Church. What has been done to prevent the Methodists leaving the Church, you will see in the minutes of the conference. I told you before, with regard to Norwich,Dixi. I have done, at the last conference, all I can or dare do. Allow me liberty of conscience, as I allow you. My love to Sally. Adieu!“John Wesley.”[451]

“London,September 8, 1761.

“Dear Brother,—Our conference ended, as it began, in peace and love. All found it a blessed time:

‘Excepto, quod non simul esses, cætera læti.’

“The minutes John Jones can help you to, who sets out hence in two or three days. The right hand of the Lord bringeth mighty things to pass.

“I do not at all think, (to tell you a secret,) that the work will ever be destroyed, Church or no Church. What has been done to prevent the Methodists leaving the Church, you will see in the minutes of the conference. I told you before, with regard to Norwich,Dixi. I have done, at the last conference, all I can or dare do. Allow me liberty of conscience, as I allow you. My love to Sally. Adieu!

“John Wesley.”[451]

Unfortunately, the minutes of 1761 have not been found; but it is evident, that separation from the Church was still a debated question.

Another matter was also probably discussed. The doctrine of entire sanctification, attainable in an instant, by the exercise of faith, was now agitating Methodism throughout the country. Twelve months before this, sixteen, out of the 2350 members composing the London society, professed to have attained to this state of grace; and these had now increased to thirty. There were also not a few at Otley, in Yorkshire, who declared themselves to the same effect. In fact, Otley was the place where the perfection movement had its origin. “Here”, says Wesley, “beganthat glorious work of sanctification, which had been nearly at a stand for twenty years; but which now, from time to time, spread first through various parts ofYorkshire, afterwards in London, then through most parts of England, next through Dublin, Limerick, and all the south and west of Ireland. And wherever the work of sanctification increased, the whole work of God increased, in all its branches.”[452]

In this respect, Otley will always be famed in Methodistic annals. Wesley heard of its sanctified Methodists; and, in 1760, he went to visit and to examine them, one by one. The testimony of some of them he doubted; but concerning a large majority, he writes: “Unless they told wilful and deliberate lies, it was plain—(1) That they felt no inward sin; and, to the best of their knowledge, committed no outward sin. (2) That they saw and loved God every moment; and prayed, rejoiced, and gave thanks evermore. (3) That they had constantly as clear a witness from God of sanctification as they had of justification.” Wesley adds: “In this, I do rejoice, and will rejoice, call it what you please. I would to God, thousands had experienced thus much; let them afterwards experience as much more as God pleases.”

This was an important, and, in some respects, a novel movement. Wesley had held the doctrine of Christian perfection ever since the year 1733, when he preached his sermon on the circumcision of the heart; but now, for the first time, he found people professing to experience and practise it. Yea more, they professed to have attained to this state of purity in a moment, and by simple faith.[453]No wonder Wesley was excited, and that, besides examining the Otley Methodists, he now began to sift those in London. Once a week, he met about thirty, who, to use his own expression, “had experienced a deep work of God”; and says concerning them: “Whether they are saved from sin or no, they are certainly full of faith and love, and peculiarly helpful to my soul.” On March 6, he writes: “I met again with those who believe God has delivered them from the root of bitterness.Their number increases daily. I know not if fifteen or sixteen have not received the blessing this week.”

Wesley himself had not received it; and it is an important fact that, so far as there is evidence to show, to the day of his death, he never made the same profession as hundreds of his people did. He preached the doctrine most explicitly and strongly, especially after the period of which we are writing; but where is the proof that he professed to experience it? All the way, in his long northern journey, he was evidently anxious to hear what those who were entirely sanctified had to say. He also sought information by epistolary correspondence. He conversed with Grimshaw and his preachers. This, in some respects, was a new fact in Methodism; and, by prayerfully sifting evidence, he was extremely desirous to satisfy himself concerning it. At Newcastle and in the neighbourhood, he inquired how it was that there were “so few witnesses of full salvation;” and says, “I constantly received one and the same answer: ‘We see now, we sought it by our works; we thought it was to come gradually; we never expected it to come in a moment, by simple faith, in the very same manner as we received justification.’”[454]

We have said, that Wesley himself did not profess to have attained to this state of grace; and hence the following extract from a letter addressed to him by Miss B——, one of his favourite correspondents, and bearing date “April 17, 1761.”

“Doyouseem to be a great way off? You are not out of God’s reach; not farther from being healed than the man covered with leprosy was, the moment before Christ said, ‘I will; be thou clean.’ Jesus healsalldiseases as well asone. He does not expect you to bring Himfruitin order to fetch theroot. All you want, He will give with a new heart; all He asks of you is, toclaim your right. Do you seek a sacrifice beside? Oh, He is all-sufficient! He has paid the full debt for both actual and original sin. By His stripes you are healed. Why should you be without the blessing any longer? It is His will that, from the time you read this, you should never sin against Him any more. Now believe, and His blood shall so flow over your soul, that no spot shall be found there. He will keep your heart, as with a garrison, that it shall never open to anything but His love. There needs but one grain of faith, and the mountain shallbe removed. All you say of wanting desire and earnestness, I can still say, with regard to a farther blessing,—that constant uninterrupted intercourse with God, of which Lopez speaks, when he says that, for thirty-six years, he had never discontinued one moment, making an act of love with all his strength. For want of this, I do not keep quite clear of idle reasonings. I never had a clearabidingwitness, that I was saved from sin; but I feel my soul hangs on Jesus, and I do believe He will keep me for ever. My peace is more solid than it was at first, and my soul seems more sunk into God. But what I judge more by, is the change I feel; my one desire is to do His will: and I feel nothing but love to every creature, let them use me well or ill. Oh pray for me, and stir up all you can, to seek all my Saviour has to give.”[455]

This extract is given, not because it contains no unjustifiable expressions, but because it establishes the fact already mentioned, and because it is a fair specimen of the loose language which came into use at this important juncture. It was addressed to Wesley, and was published by him in one of his earliest magazines, in which he also inserts a large number of other letters, on the same subject, received by him at and about the period of which we are now writing. The following are extracts taken from the correspondence, dated 1761.

“M. W.” writes to him:

“The Lord has graciously given me a clean heart; and I hope to use it in His service. I find I speak less than I did, and what I do speak I know is according to the will of God. Mr. Edward Perronet questioned me much yesterday. I simply answered him; and he, at last, prayed that he might feel what we enjoyed. Before you left town, I was agonizing with excess of desire to love God alone. I knew the power was ready, whenever I asked for it in faith. I found it was like throwing myself into a rapid stream, where I must swim or perish. The Lord gave me faith, and a sweet serenity. Prayer is sweet. I would not accept the empire of the world, to keep me from that food of immortal souls.”

“Mr. J. C. M.” writes:

“From the time Jesus cleansed my heart from sin, I was ever happy in His love; though, at times, I was much tempted. Satan did, indeed, sift me as wheat; but he gained no advantage over me. His chief temptation was, to deny the work of God; not to believe I was sealed with His Spirit. I cried earnestly to the Lord, that, if it was not done yet, He would do it; and, on Easter Monday, at chapel, I found I had access unto the Father through the Son; and He showed me, He had made withmean everlasting covenant. I then knew, my soul wassealedinheaven with the blood of Jesus. I could say, ‘I am the Lamb’s wife’; and was answered, ‘the spotless bride.’ From this time, I never found a doubt that God had taken away the root of sin; but yet, as the light shined clearer, I saw many things lacking in my soul. I wanted to have my wholemind, and to have all mythoughtsfixed on God. Above all, I wanted to live every moment in a spirit of sacrifice. My peace increased; but I found Satan had power to inject wandering thoughts, and thereby cloud my understanding, so that I could not clearly discern the state of my soul. On April 30, for near two hours, my cry was, ‘Let my wholemindbe fixed on Thee!’ I trust to Thy faithfulness, to keep mymind, as Thou hast kept myheart. Iwillbelieve, and according to my faith it shall be unto me.’ At first indeed, this faith was weak; but it grew stronger and stronger. The next day Satan assaulted me on every side, to draw mymindfrom God; but I am enabled to stand on my watchtower, and to keep the eye of my soul continually fixed on the Lamb of God.”

Another correspondent, who professed entire sanctification, was questioned by Wesley concerningwanderingthoughts, and answered:

“Useless, unedifying thoughts pass through, though they do not lodge in, mymind. Therefore, I judge I have not received the blessing which others have; but I have a clear witness, that myheartnever departs from God, and am enabled to discern, that I do offer unto the Lord an uninterrupted act of love. Still, I live too muchwithout, not enoughwithin. My life is not sufficiently a hidden life. Iwouldfind, in the whole creation, nothing but God and my own soul.”

Another says:

“In the latter end of February, my wife wrote me concerning the workGod was doing in London; adding, that one of my acquaintance hadgotten aclean heart. I started when I read that word; but I hastenedhome. My soul thirsted for God, and most of the day was spent inprayer. I called Godmy Father; and knew Hecouldsave menow.Meantime, Satan was ready to tear me in pieces, till I cried vehemently,‘Lord! wouldst Thou have me believe Thee?’ As soon as I spoke, Heanswered, ‘Believe on the Lord Jesus Christ, and thou shalt be saved.’My soul fell upon Him; Ididbelieve, and peace sprung up like a river inmy soul. I cannot tell you, what a glorious liberty I was now broughtinto. I hung upon Him, and loved Him with all my heart. Since then,my heart has been continually burning with love to God and all mankind.I laid at His feet, and loathed myself. He talked with me all the daylong. I found Him building up the ruined places, and making my soul asa watered garden. After a while, however, I found mymindwandering asI walked in the street. I told brother Biggs of it. He said, ‘You wantto have yourmindstayed upon God, as well as your affections.’ I sawthe thing clearly. It was not long before some of our brethren spoke of

having received this blessing. I clearly saw, that I did love God with all myheart; but that this was wanting still, thatevery thought should be brought into subjection to the obedience of Christ. This I expected to receive at the Lord’s table, but did not. Then, I prayed the Lord to show me the hindrance. And Hedidshow me; I had been seeking it, as it were, by the works of the law. I then pleaded the blood of Jesus Christ, and cast myself upon Him, believing. And I felt His power delivering me, I think, more clearly than when He took the root of bitterness out of my heart. The deadness to all things, which I have found since then, is more than I can express.”

Hannah Harrison gives an account of obtaining this entire freedom from sin; but adds:

“For some time, all the evidence I could produce arose from the nature of the change. I found the want of a clear anddirectwitness. This I received about February 1759; and this I have never lost, but can acknowledge, to the glory of God, that it is as clear now as at the first. I know not how to describe the difference between the witness and the work itself; but this I know; many, in whom we believe the work is wrought, are often in doubt concerning it; whereas, the testimony of the Spirit enables the soul to rise superior to those doubtful disputations, which sometimes hinder the progress of those who are really saved from sin. I neither have, nor desire to have a witness, that ‘sin will never enter more;’ for my everlasting life depends upon patiently continuing in well doing. I feel great love to Jesus Christ; but when I think of God the Father, I can find nothing but boundless inconceivables. Many unnecessary things are presented to my imagination; but, as soon as they appear to be such, I can as easily dismiss them as I can move my hand. ‘Tis long since I had the shadow of a doubt of my final acceptance with God; but yet, I cannot say, that I am sealed to the day of redemption. Though I am possessed of every natural passion, it is long since I felt a desire, inordinate either in kind or degree.”

John Fox testified that he “knew he was saved from sin, and loved God with all hisheart; yet hismindwas not always stayed upon Him. But he saw, that this, as well as the former blessing, was to be received by simple faith. From this time, he continually prayed for an increase of faith; and it was not long before his soul was brought as into the immediate presence of God, who, from that hour, did every moment keep hisheartand hismindalso.”

Daniel Carney said:

“Mr. M—— spoke some time since, concerning the necessity of watching over the wandering of the eye and ear. This struck me exceedingly; for I remembered how often, when I was happy in God, my eye wasnevertheless wandering, to look at my child, or something else that did not profit. I cried mightily to be delivered from this; and one morning pleaded that promise, ‘Thou wilt keep him in perfect peace, whose mind is stayed on Thee,’ I said, ‘Why not now, Lord? Thou canst give it menow!’ Immediately it was to me according to my faith. I have found no wanderings since.”

Carney adds:

“Brother Biggs and Calvert received the same blessing about the same time. This morning, Sarah Guildford, and another of our brethren, testified the same thing. And they all declare, this is as different from what they received before, as that is from justification.”

These testimonies might be multiplied; but enough has been adduced, to show that great excitement existed. All agreed that thesecondblessing, as it was often termed, was to be obtained by simple faith; but, on other matters, there was much confusion. Some speak of adirect witnessof entire sanctification; others speak of persons entirely sanctified who were without such witness. Some speak not only of asecond, but athird blessing; not only of the sanctification of theheart, but of themind; and speak of them as distinct acts, experienced at different times, though both obtained by faith.

Wesley was a student of the Bible. He drew his theology from that; but he was always anxious to have his theology confirmed by the experience of Christians. For this purpose, when he, in 1738, embraced the doctrine of justification by faith only, he went to Herrnhuth to make himself acquainted with the views and feelings of the people in that Moravian settlement; and now, in 1761, when the doctrine of entire sanctification from sin, attainable in an instant, by simple faith, was becoming popular among the Methodists, he not only weighed the doctrine in the balances of holy Scripture, but did his utmost to ascertain what those who professed to experience it had to say concerning it. There was much to be disapproved; but there was also much to be encouraged. In the midst of the agitation, Wesley wrote, “Otley, July 7, 1761:”

“The perfection I teach, is perfect love; loving God with all the heart: receiving Christ as Prophet, Priest, and King, to reign alone over all our thoughts, words, and actions. The papists neither teach nor believe this; give even the devil his due. Theyteachthere is no perfectionhere, which is not consistent withvenialsins; and among venial sins they commonly reckon fornication. Now this is so far from the perfection I teach, that it does not come up to any but Mr. Relly’s perfection. To say, Christ will not reign alone in our hearts,in this life, will not enable us to give Himallour hearts. This, in my judgment, is making Himhalfa Saviour; He can be no more, if He does notquite saveus from our sins.”[456]

In another letter, dated “December 26, 1761,” he says:

“I know many who love God with all their heart, mind, soul, and strength. He is their one desire, their one delight, and they are continually happy in Him. They love their neighbour as themselves. They feel as sincere, fervent, constant a desire for the happiness of every man, good or bad, friend or enemy, as for their own. They rejoice evermore, pray without ceasing, and in everything give thanks. Their souls are continually streaming up to God in holy joy, prayer, and praise. This is plain, sound, scriptural experience. And of this we have more and more living witnesses.“But these souls dwell in a shattered, corruptible body, and are so pressed down thereby, that they cannotexerttheir love as they would, by always thinking, speaking, and actingprecisely right. For want of better bodily organs, they sometimes inevitably think, speak, or act wrong. Yet, I think, they need the advocacy of Christ, even for these involuntary defects; although, they do not imply a defect oflove, but ofunderstanding. However that be, I cannot doubt the fact. They areall love; yet they cannotwalkas they desire. ‘But are theyall lovewhile they grieve the Holy Spirit?’ No surely: they are then fallen from their steadfastness; and this they may do even after they are sealed. So that, even to such, strong cautions are needful. After the heart is cleansed from pride, anger, and desire, it may suffer them to re-enter. Therefore, I have long thought, some expressions in the hymns are abundantly too strong; as I cannot perceive any state mentioned in Scripture from which we may not, in a measure at least, fall.”[457]

“But these souls dwell in a shattered, corruptible body, and are so pressed down thereby, that they cannotexerttheir love as they would, by always thinking, speaking, and actingprecisely right. For want of better bodily organs, they sometimes inevitably think, speak, or act wrong. Yet, I think, they need the advocacy of Christ, even for these involuntary defects; although, they do not imply a defect oflove, but ofunderstanding. However that be, I cannot doubt the fact. They areall love; yet they cannotwalkas they desire. ‘But are theyall lovewhile they grieve the Holy Spirit?’ No surely: they are then fallen from their steadfastness; and this they may do even after they are sealed. So that, even to such, strong cautions are needful. After the heart is cleansed from pride, anger, and desire, it may suffer them to re-enter. Therefore, I have long thought, some expressions in the hymns are abundantly too strong; as I cannot perceive any state mentioned in Scripture from which we may not, in a measure at least, fall.”[457]

As already stated, much loose language on the subject of entire sanctification was employed; though, for this, Wesley can hardly be held responsible. Still it gave offence, and created disquietude. Grimshaw wrote to Wesley a letter, dated “July 23, 1761,” complaining, that even some of the preachers had said: “He is a child of the devil, who disbelieves the doctrine of sinless perfection; and he is no true Christian, who has not attained to it.” Grimshaw adds:

“Brother Lee declared, (and I could not but believe him,) that you did, and would utterly reject any such expressions.Sinlessperfection is agrating term to many of our dear brethren; even to those who are as desirous to be holy in heart and life, as any perhaps of them who affect to speak in this unscriptural way. Should we not discountenance the use of it, and advise its votaries to exchange it for terms less offensive, but sufficiently expressive of true Christian holiness? By this, I mean all that holiness of heart and life, which is literally, plainly, abundantly taught us all over the Bible; and without which no man, however justified through faith in the righteousness of Christ, can ever expect to see the Lord. This is that holiness, that Christian perfection, that sanctification, which without affecting strange, fulsome, offensive, unscriptural expressions, I ardently desire and strenuously labour to attain. This is attainable: for this let us contend; to this let us diligently exhort and excite all our brethren daily; and this the more as we see the day—the happy, the glorious day—approaching.”[458]

Wesley acted upon Grimshaw’s hint; and, before the conference in London broke up, preached from the text, “In many things we offend all;” from which he took occasion to observe—(1) That, as long as the soul is connected with the body, it cannot think but by the help of bodily organs. (2) As long as these organs are imperfect, we shall be liable tomistakes, both speculative andpractical. (3) For all these we need the atoning blood, as indeed for every defect or omission. Therefore, (4) All men have need to say daily,forgive us our trespasses.[459]

About the same time, he preached and published his sermon on “Wandering Thoughts,” in which he lays it down, that every man, either in sleep, or from some other cause, is, more or less, innocently delirious every four-and-twenty hours; and that the only “wandering thoughts,” which are sinful, and from which we should pray to be delivered, are—(1) All those thoughts which wander from God, and leave Him no room in the mind; (2) all which spring from sinful tempers; (3) all which produce or feed sinful tempers. In summing up the whole, he writes: “To expect deliverance from wandering thoughts, occasioned by evil spirits, is to expect that the devil should die or fall asleep. To expect deliverance from those which are occasioned by other men, is to expect, either that men should cease from the earth, or that we should be absolutely secluded from them. And to pray for deliverancefrom those which are occasioned by the body, is, in effect, to pray that we may leave the body.”

The sermon is well worth reading; and, at the time, was of the utmost importance, in checking the fanaticism of the London Methodists respecting what they called the sanctification of themind.

Conference being ended, Wesley “spent a fortnight more in London, guarding both the preachers and people against running into extremes on the one hand or the other”; and then, on Sunday, September 20, set off, by coach, to Bristol, where he employed the next six weeks. “Here likewise,” he writes, “I had the satisfaction to observe a considerable increase in the work of God. The congregations were exceeding large, and the people hungering and thirsting after righteousness; and every day afforded us fresh instances of persons convinced of sin, or converted to God. Indeed, God was pleased to pour out His Spirit this year, on every part both of England and Ireland; perhaps, in a manner we had never seen before; certainly not for twenty years. Oh what pity, that so many even of the children of God did not know the day of their visitation!”

At Kingswood the society, which had been much diminished, had now again nearly three hundred members, “many of whom,” says he, “were now athirst for full redemption, which for some years they had almost forgotten.” He desired all in Bristol and its neighbourhood, who believed themselves to be entirely sanctified, to meet him. About eighteen responded. He says, “I examined them severally, as exactly as I could; and I could not find anything in their tempers (supposing they spoke true) any way contrary to their profession.”

On October 31, Wesley returned to London, and immediately began a course of sermons on Christian perfection. On November 23 he went to Canterbury, where he found many with “a deeper work of God in their heart than they ever had before.” On Sunday, November 29, he writes: “We had a lovefeast in London, at which several declared the blessings they had found lately. We need not be careful by what name to call them, while the thing is beyond dispute. Many have, and many do daily, experience an unspeakablechange. After being deeply convinced of inbred sin, particularly of pride, self will, and unbelief, in a moment, they feel all faith and love; no pride, no self will, or anger; and, from that moment, they have continual fellowship with God, always rejoicing, praying, and giving thanks. Whoever ascribes such a change to the devil, I ascribe it to the Spirit of God.”

With the exception of a brief visit to Colchester, the remainder of the year was spent in London, part of the time being occupied in writing “Farther Thoughts on Christian Perfection,” and part in removing misunderstandings fomented by Thomas Maxfield and others, which will have to be more fully noticed in ensuing pages.

The following letter to Charles Wesley, who was out of health, is full of interest.

“London,December 26, 1761.“Dear Brother,—Spend as many hours in the congregation as you can; but exercise alone will strengthen your lungs; or electrifying, which I wonder you did not try long ago. Never start at its being a quack medicine. I desire no other; particularly since I was so nearly murdered by being cured of my aguesecundum artem. You should always write standing and sloping.“We are always in danger of enthusiasm; but I think no more now than any time these twenty years. The word of God runs indeed, and loving faith spreads on every side. Do not take my word, or any one else’s; but come and see. It is good to be in London now.“It is impossible for me to correct my own books. I sometimes think it strange, that I have not one preacher that will and can. I think every one of them owes me so much service.“Pray tell R. Sheen, I am hugely displeased at his reprinting the Nativity Hymns, and omitting the very best hymn in the collection,—‘All glory to God in the sky,’ etc.“I beg they may never more be printed without it. Omit one or two, and I will thank you. They are namby-pambical. I wish you would give us two or three invitatory hymns; we want such exceedingly. My love to Sally. My wife gains ground. Adieu!“John Wesley.”[460]

“London,December 26, 1761.

“Dear Brother,—Spend as many hours in the congregation as you can; but exercise alone will strengthen your lungs; or electrifying, which I wonder you did not try long ago. Never start at its being a quack medicine. I desire no other; particularly since I was so nearly murdered by being cured of my aguesecundum artem. You should always write standing and sloping.

“We are always in danger of enthusiasm; but I think no more now than any time these twenty years. The word of God runs indeed, and loving faith spreads on every side. Do not take my word, or any one else’s; but come and see. It is good to be in London now.

“It is impossible for me to correct my own books. I sometimes think it strange, that I have not one preacher that will and can. I think every one of them owes me so much service.

“Pray tell R. Sheen, I am hugely displeased at his reprinting the Nativity Hymns, and omitting the very best hymn in the collection,—‘All glory to God in the sky,’ etc.

“I beg they may never more be printed without it. Omit one or two, and I will thank you. They are namby-pambical. I wish you would give us two or three invitatory hymns; we want such exceedingly. My love to Sally. My wife gains ground. Adieu!

“John Wesley.”[460]

This was an eventful year. Charles Wesley was ill, and out of town. Wesley was most of the time employed in visiting country societies. London was left in the hands of inexperienced and enthusiastic guides; and a great work ofGod was injured by the fanaticism of well meaning but weak minded people. But more of this anon.

The year began with an attack, in theLondon Magazine, on the Methodist doctrine of assurance, the writer taking upon himself to say, that “the Methodists insist, that they themselves are sure of salvation; but that all others are outcasts from God’s favour, and in a damnable state.”[461]In other articles, in the same periodical, Wesley was branded as “an enemy to religion, and a deceiver of the people;” “an enthusiast, a very great enthusiast;” with no more “knowledge of and esteem for the holy Scriptures than a Mahommedan.”[462]It is affirmed, that one of Wesley’s preachers, “who instructed the good people of England, at or near Rye, in Sussex, was known to be a popish priest, by a gentleman, who was no stranger to his person and functions in foreign parts.” The writer continues: “the Methodists may with as much reason be considered good sons of the Church, as an unruly boy that runs away from his parents may be deemed a dutiful, obedient child. I can consider them only as spies, deserters, and incendiaries. Was I to form a judgment of Christ’s disciples by your followers, very just would be the sarcasm of Zosimus on Christianity, ‘That it was only a sanctuary for villains,’”[463]In fact, “Methodism was a spurious mixture of enthusiasm and blasphemy, popery and quakerism.”[464]

Wesley replied to this anonymous scribbler, in a characteristic letter, dated “February 17, 1761,” and addressed “to Mr. G. R.,aliasR. A.,aliasM. K.,aliasR. W.” He writes: “As you are stout, be merciful; or I shall never be able to stand it. Four attacks in one month! and pushed so home! Well, I must defend myself as I can.” And defend himself he did, most trenchantly.[465]

Another writer described the Methodists as “a race of men, which seemed to bear a near resemblance to the new species of rats. They were amphibious creatures, between the church and the conventicle, as those animals are between land and water. They made settlements in every partof the country, and devoured the fruits of the earth; they drew the simple folk from that necessary business, which God and nature designed them for, to the great loss, if not total ruin, of their families; and they filled men’s heads with doubts and fears, and emptied their pockets of their money.”[466]

Further attacks were made inLloyd’s Evening Post, and in other periodicals, but of a more moderate and courteous character; with the exception of an infamous article inSt. James’s Chronicle, in which Whitefield is ridiculed, in a long, lying piece, entitled “Similes, Metaphors, and Familiar Allusions made use of by Dr. Squintum.” There was likewise published a scandalous pamphlet of thirty-two pages, bearing the title of “A Journal of the Travels of Nathaniel Snip, a Methodist Teacher of the Word; containing an account of the marvellous adventures which befel him on his way from the town of Kingston upon Hull to the city of York.” Another production was an octavo pamphlet, of forty-three pages, entitled, “An Address to the Right Honourable ——; with several Letters to the D—— of —— from the L——. In vindication of her conduct on being charged with Methodism.” In this high sounding piece of preposterous pretentiousness, Methodist preachers are described as men who “think theirassuranceto be thegift, and theirnonsenseto be thedictates, of the Holy Ghost.” They are like some of the “designing men” mentioned by Tillotson, who “recommend themselves to the ignorant, by talking against reason, just as nurses endear themselves to children by noise and nonsense.”

The most respectable onslaught, in 1761, was in two sermons, preached before the university of Oxford, at St. Mary’s, on Act Sunday, July 12, by Dr. Hitchcock, fellow of St. John’s college, and one of the preachers at his majesty’s chapel at Whitehall; and on July 19, by the Rev. John Allen, M.A., vice principal of St. Mary Magdalene hall.” Dr. Hitchcock’s sermon was entitled, “The mutual Connection between Faith, Virtue, and Knowledge,” and was published at the request of the vice chancellor, and the heads of houses; Mr. Allen’s bore the title of “No Acceptancewith God by Faith only,” and was published at the request of the vice chancellor alone. There can be little doubt, that this was a concerted movement, and was intended to be an unanswerable refutation of Wesley’s heresies. Of course, such men were not likely to employ the coarse abuse which newspapers and magazines were wont to cast upon the Methodists; but even here, in St. Mary’s, before the university of Oxford, where Methodism had its rise, and after it had existed and triumphed for more than twenty years, Dr. Hitchcock coolly told the vice chancellor, the heads of houses, and his illustrious congregation, that the Methodists were men of “no knowledge”; that they were building “up a church upon enthusiasm, rhapsody, and nonsense”; and Mr. Allen “willingly undertook” to refute “the leading tenet of modern enthusiasm by proving the following proposition, That faith, in its highest degree, when alone, or distinct from other virtues, is so far from saving or justifying any person, that it doth notnecessarily producegood works.”

Wesley himself was too busy, in 1761, to write and publish much. His productions were the following.

1. “A Plain Account of Genuine Christianity.” 12mo, 12 pages. This was simply a reprint of the conclusion of Wesley’s letter to Dr. Middleton, published in 1749. Wesley’s description of a Christian, and of Christian faith, in this little tract, deserves the reader’s best attention.

2. “An Extract of the Rev. Mr. John Wesley’s Journal, from February 16, 1755, to June 16, 1758.” 12mo, 146 pages.

3. “Select Hymns: with Tunes Annexed: designed chiefly for the Use of the People called Methodists.” 12mo, 139 pages. Would that the Methodists of the present day would sing the tunes furnished by their founder, instead of leaving choirs to repeat, parrot like, the inane noises now too generally attached to Charles Wesley’s glorious and glowing hymns, and which, by a monstrous perversion of truth, taste, and language, are considered sacred music of pure and classic type. We are weary of such singing in Methodist chapels, and most deeply deplore the day when, by some mistaken theoriser, it was introduced. It is devouring the very vitals of Methodistic worship, and no more harmonizes withthe Wesley hymns than an automatic scarecrow with a breathing, living man.

Musicians, in Wesley’s day, were as self conceited and as obstinate as musicians now. In the preface to his Tunes Annexed, he tells us:

“I have been endeavouring, for more than twenty years, to procure such a book as this; but in vain. Masters of music were above following any direction but their own; and I was determined, whoever compiled this should followmydirection: notmendingour tunes, but setting them down, neither better nor worse than they were. At length, I have prevailed. The following collection contains all the tunes which are incommon useamong us. They are prickedtrue, exactly as I desire all our congregations may sing them; and here is prefixed to them a collection of those hymns which are, I think, some ofthe bestwe have published. Thevolumelikewise issmall, as well as theprice. This, therefore, I recommend, preferable to all others.”

Appended to the tunes are Wesley’s well known directions concerning singing, which it would be well if all his societies would follow. Wesley himself was full of music, and to this, in great part, may be attributed the glorious singing of the early Methodists. With such a leader, and with their hearts full of the love of God, it is not surprising that their service of praise has become proverbial. They sang with the spirit, and with the understanding also.

It may be added here, once for all, that Wesley’s book of music, with some variations and improvements, was republished in several succeeding years, with the altered titles of “Sacred Melody; or, a Choice Collection of Psalm and Hymn Tunes”; and “Sacred Harmony: or, a Choice Collection of Psalm and Hymn Tunes, in two or three Parts—for the Voice, Harpsichord, and Organ.” These editions are now before us; but further description is unnecessary.

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