BOOK THIRD.

CHAPTER I.

CONTAINING A VIEW OF MR. WESLEY'S LABORS AS AN ITINERANT PREACHER, AND OF THE FORMATION OF SOCIETIES, &C. TILL THE FIRST METHODIST-CONFERENCE, IN 1744.

I HAVE now traced the steps of Mr. Wesley, from his infancy to the present period, which forms an important era in his life. He now commenced a Field-preacher, as he was called, and itinerancy naturally followed, which laid the foundation of the present system of Methodism. It has often been suggested by his opponents, that the plan of Methodism was the result of a long premeditated design: but on a careful examination into the very minutia of his life till this time, no such design appears. He positively asserts the contrary; and every circumstance collected from his private papers, confirms the truth of his assertion. It is indeed true, that by a strange chain of providences, he was admirably fitted, without any design of his own, to prosecute the plan he now entered upon through all its consequences. After many years of painful labor and exercise of mind, he had obtained clear and distinct views of the gospel; and what was especially necessary to his success, he well understood the order observable in the gradations of christian experience, from the first commencement of a work of grace on the mind, to its consummation. He had long been inured to fatigue and hardship; a qualification highly necessary for the success of his present plan of proceedings. He had experienced great opposition, contempt, reproach, and even persecution, both in England and America; which made them appear in the prospect of his new undertaking less formidable to him, than they would have done to others. Most of the churches in London had been shut against him, so that his opportunities of preaching became very limited, and as he durst not be silent, he was reduced to a sort of necessity to preach in the open air, in opposition to his former notions and habits. But he observes, "I have since seen abundant reason to adore the wise providence of God herein, making a way for myriads of people, who never troubled any church, or were likely so to do, to hear that word which they soon found to be the power of God unto salvation."

April 1. Mr. Whitefield having left Bristol, Mr. Wesley began to expound to a little society, accustomed to meet in NicholasStreet, our lord's sermon on the mount; "One pretty remarkable prece ays he, "of field-preaching, though I suppose there

were churches at that time also. Monday the second, I submitted to be more vile, and proclaimed in the highways the glad-tidings of salvation, speaking from a little eminence in a ground adjoining to the city, to about three thousand people."-His preaching was attended with surprising success, so that in a very short time, a few, and afterwards a greater number, agreed to meet together, to edify and strengthen one another, as the people already did in London.

Mr. Wesley continued in Bristol and the neighboring places till June. He thus describes his public labors through the week. My ordinary employment in public, was now as follows: every morning I read prayers and preached at Newgate. Every evening I expounded a portion of Scripture, at one or more of the societies. On Monday in the afternoon I preached abroad near Bristol; on Tuesday at Bath and Two-mile Hill, alternately. On Wednesday, at Baptist-Mills. Every other Thursday, near Pensford. Every other Friday, in another part of Kingswood. On Saturday, in the afternoon, and Sunday morning, in the Bowling-green. On Sunday at eleven, near Hannam-Mount; at two, at Clifton; at five, at Rose-Green. And hitherto, as my day is, so is my strength."-He tells us, he could scarcely reconcile himself at first, to this strange way of preaching in the fields, of which Mr. Whitefield had set him the example; "Having been," says he, "till very lately so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin, if it had not been done in a church."

During this summer, his preaching at Bristol was attended with some extraordinary circumstances, which made much noise, and gave great offence. Under the sermon, some persons trembled from head to foot: others, fell down and cried with a loud and bitter cry: whilst others became speechless, and seemed convulsed as if in the agonies of death. After prayer for them, many rose up rejoicing in God, and testifying, they had redemption through the blood of Christ, even the forgiveness of sins, according to the riches of his grace.-Some afterwards said, they had so strong a representation of Christ to their mind at that time, that it seemed like a vision of him, evidently set forth crucified among them; and in that moment they were enabled to believe on him. Others pretended they had a similar representation of him in a dream, and through faith received the remission of sins. No regard ought to be had to these declarations as evidences of conversion; because the judgment of these persons must be greatly confused, while their passions were so much agitated. Mr. Wesley himself, at first knew not how he ought to judge of these extraordinary things; but when he found that most of the persons so affected, held fast their confidence, and walked worthy of their christian calling, adorning the doctrine of God our Saviour in all things, he could not deny that there was a real, genuine work of grace upon their minds. He did not however consider agitations, visions, or dreams, as any evidence of a true conversion to God; but as adventitious or accidental circumstances, which from various causes might, or might not, attend it: and this view of them, he thought perfectly consistent with Scrip

reaction

of audienc

ture. The gentle manner in which, under these views, he spake of them was generally misunderstood, raised up several adversaries, and made the good that was really done, be evil spoken of. He gave a particular account from time to time of the things that happened, to such ministers as he thought sincerely desired the increase of God's kingdom, and had some experience of it. Mr. Ralph Erskine was very favorable in his judgment of these adventitious circumstances; and says, "I desire to bless my Lord, for the great and good news your letter bears, about the Lord's turning many souls from darkness to light, and from the power of satan unto God'; and that such a great and effectual door is opened among you as the many adversaries cannot shut.—As to the outward manner you speak of, wherein most of them were affected who were cut to the heart by the sword of the Spirit, no wonder this was at first surprising to you, since they are indeed so very rare, that have been thus pricked and wounded. Yet some of the instances you give, seem to be exemplified in the outward manner wherein Paul, and the jailor, were at first affected; as also Peter's hearers, Acts ii. What influence sudden and sharp awakenings may have on the body, I pretend not to explain: but I make no question satan, so far as he gets power, may exert himself on such occasions, partly to hinder the good work in the persons thus touched with the sharp arrows of conviction, and partly to disparage the work of God, as if it tended to lead people to distraction.-However, the merciful issue of the conflicts in the conversion of the persons thus affected, is the main thing.

"All the outward appearances of people's being affected among us, may be reduced to these two sorts; one is, hearing with a close, silent attention, with gravity and greediness, discovered by fixed looks, weeping eyes, and sorrowful or joyful countenances; another sort is, when they lift up their voice aloud, some more depressedly, and others more highly; and at times the whole multitude in a flood of tears, all as it were crying out at once, till their voices be ready to drown the minister's, that he can scarce be heard for the weeping noise that surrounds him.-The influence on some of these, like a land flood, dries up; we hear of no change wrought. But on others it appears in the fruits of righteousness, and the tract of a holy conversation." It seems from this letter that Mr. Wesley was not the only gospel minister, whose discourses were, at certain times, attended with uncommon effects on the minds of the hearers.

Mr. Samuel Wesley judged much more unfavorably of the outward circumstances attending his brother's preaching; and in some respects denied the assurance of the pardon of sins, which the people professed to experience. A correspondence took place on these subjects, between him and Mr. John Wesley, a part of which has already been published by Dr. Priestley, in his collection of " Original Letters by the Rev. John Wesley," &c. But as this correspondence stands there in a mutilated state, it may mislead the judgment of some persons, not much acquainted with the history of Methodism: I therefore think it necessary, that the reader may do justice to Mr. Wesley's character, to give a more complete view

of it, and occasionally to add a remark for further illustration of the subject.

This correspondence commenced in the latter end of the year 1738; but I have referred the account of it to this place, that I might give the whole of it together. The first letter on this controversy, which has been preserved, was written by Mr. John Wesley, and dated the 30th of October. He observes to his brother Samuel, "That you will always receive kindly, what is so intended, I doubt not. With regard to my own character, and my doctrine likewise, I shall answer you very plainly. By a Christian, I mean one who so believes in Christ, as that sin hath no more dominion over him; and in this obvious sense of the word, I was not a Christian till May the 24th, last past. For till then sin had the dominion over me, although I fought with it continually; but surely then, from that time to this, it hath not; such is the free grace of God in Christ. What sins they were, which till then reigned over me, and from which, by the grace of God, I am now free, I am ready to declare on the house-top, if it may be for the glory of God.

"If you ask by what means I am made free (though not perfect, neither infallibly sure of my perseverance) I answer, by faith in Christ; by such a sort or degree of faith, as I had not till that day. Some measure of this faith, which bringeth salvation or victory over sin, and which implies peace and trust in God through Christ, I do now enjoy his free mercy: though in very deed, it is in me but as a grain of mustard seed: for the ringogogia лis, seal of the spirit, the love of God shed abroad in my heart, and producing joy in the Holy Ghost; joy which no man taketh away; joy unspeakable and full of glory; this witness of the Spirit I have not, but I patiently wait for it, I know many who have already received it; more than one or two, in the very hour we were praying for it. And having seen and spoken with a cloud of witnesses abroad, as well as in my own country, I cannot doubt but that believers who wait and pray for it, will find these Scriptures fulfilled in themselves. My hope is that they will be fulfilled in me; I build on Christ the rock of ages: on his sure mercies described in his word; and on his promises, all which I know are yea, and amen. Those who have not yet received joy in the Holy Ghost, the love of God, and the plerophory of faith (any, or all of which I take to be the witness of the Spirit with our spirit, that we are the sons of God) I believe to be Christians in that imperfect sense wherein I call myself such; and I exhort them to pray, that God would give them also, to rejoice in hope of the glory of God,' and to feel his 'love shed abroad in their hearts, by the Holy Ghost which is giv

en unto them.'

"On men I build not, neither on Matilda Chipman's word, whom I have not talked with five minutes in my life; nor anything peculiar in the weak, well-meant relation of William Hervey, who yet is a serious, humble acting Christian. But have you built nothing on these? Yes; I find them more or less, in almost every letter you have written on the subject. Yet were all that has been said on visions, dreams, and balls of fire, to be fairly proposed in

syllogisms, I believe it would not prove a jot more on one than on the other side of the question.

"O brother, would to God you would leave disputing concerning the things which you know not, if indeed you know them not, and beg of God to fill up what is wanting in you. Why should not you also seek till you receive, that peace of God which passeth understanding? Who shall hinder you, notwithstanding the manifold temptations, from rejoicing with joy unspeakable, by reason of glory? Amen! Lord Jesus! May you and all who are near of kin to you, if you have it not already, feel his love shed abroad in your hearts, by his Spirit which dwelleth in you, and be sealed with the Holy Spirit of Promise, which is the earnest of your inheritance."

November 15. Mr. Samuel Wesley answered, "I have many remarks to make on your letter, but do not care to fight in the dark, or run my head against a stone wall. You need fear no controversy with me, unless you hold it worth while to remove these three doubts. 1. Whether you will own, or disown in terms, the necessity of a sensible information from God of pardon? If you disown it, the matter is over as to you: if you own it, then, 2. Whether you will not think me distracted, to oppose you with the most infallible of all proofs, inward feeling in yourself, and positive evidence in your friends, while I myself produce neither. 3. Whether you will release me from the horns of your dilemma, that I must either talk without knowledge like a fool, or against it like a knave? I conceive neither part strikes-for a man may reasonably argue against what he never felt and may honestly deny what he has felt, to be necessary to others.

"You build nothing on tales, but I do. I see what is manifestly built upon them; if you disclaim it, and warn poor shallow pates of their folly and danger, so much the better. They are counted signs or tokens, means or conveyances, proofs or evidences, of the sensible information, &c., calculated to turn fools into madmen, and put them without a jest, into the condition of Oliver's porter. When I hear visions, &c., reproved, discouraged, and ceased among the new brotherhood, I shall then say no more of them; but till then, I will use my utmost strength which God shall give me, to expose these bad branches of a bad root.

"Such doctrine as encourages, and abets, spiritual fire-balls, apparitions of the Father, &c., &c., is delusive and dangerous: but the sensible information, &c., is such; ergo.-I mention not this to enter into any dispute with you, for you seem to disapprove, though not expressly disclaim them; but to convince you I am not out of my way, though encountering of wind-mills."

This letter appears to be full of fallacy. To give one instance. Mr. J. Wesley had said, the witness of the Spirit was the common privilege of believers: that he considered joy in the Holy Ghost, the love of God, and the plerophory of faith, as the witness of the Spirit with our spirit, that we are the sons of God: that the whole of what had been said on "visions, dreams, and balls of fire," could not, in his opinion, either prove or disprove the point in question between them; that is, visions, dreams, and balls of fire,