INTRODUCTORY LETTER.

OxON, October 18, 1730. SIR,-The occasion of my giving you this trouble is of a very extraordinary nature. On Sunday last I was informed (as no doubt you will be ere long) that my brother and I had killed your son: that the rigorous fasting which he had imposed upon himself, by our advice, had increased his illness and hastened his death. Now though, considering it in itself, "it is a very small thing with me to be judged by man's judgment;" yet as the being thought guilty of so mischievous an imprudence might make me the less able to do the work I came into the world for, I am obliged to clear myself of it, by observing to you, as I have done to others, that your son left off fasting about a year and a half since; and that it is not yet half a year since I began to practise it.

I must not let this opportunity slip of doing my part toward giving you a juster notion of some other particulars, relating both to him and myself, which have been industriously misrepresented to you.

In March last he received a letter from you, which, not being able to read, he desired me to read to him; several of the expressions whereof I perfectly remember, and shall do, till I too am called hence. I then determined, that if God was pleased to take away your son before me, I would justify him and myself, which I now do with all plainness and simplicity, as both my character and cause required.

In one practice for which you blamed your son, I am only concerned as a friend, not as a partner. That, therefore, I shall consider first. Your own account of it was in effect this ::-" He frequently went into poor people's houses, in the villages about Holt, called their children together, and instructed them in their duty to God, their neighbour, and themselves. He likewise explained to them the necessity of private as well as public prayer, and provided them with such forms as were best suited to their several capacities: and being well apprized how much the success of his endeavours depended on their good will toward him, to win upon their affections, he sometimes distributed among them a little of that money which he had saved from gaming, and the other fashionable expenses of the place." This is the first charge against him; upon which all that I shall observe is, that I will refer it to your own judgment, whether it be fitter to have a place in the catalogue of his faults, or of those virtues for which he is now "numbered among the sons of God."

If all the persons concerned in "that ridiculous society, whose follies you have so often heard repeated," could but give such a proof of their deserving the glorious title* which was once bestowed upon them, they would be contented that their "lives" too should be "counted madness, and their end" thought to be "without honour." But the truth is their title to holiness stands upon much less stable founda

* The Holy Club.

tions; as you will easily perceive when you know the ground of this wonderful outcry, which it seems England is not wide enough to

contain.

In November, 1729, at which time I came to reside at Oxford, your son, my brother, myself, and one more, agreed to spend three or four evenings in a week together. Our design was to read over the classics, which we had before read in private, on common nights, and on Sunday some book in divinity. In the summer following, Mr. M. told me he had called at the gaol, to see a man who was condemned for killing his wife; and that, from the talk he had with one of the debtors, he verily believed it would do much good, if any one would be at the pains of now and then speaking with them. This he so frequently repeated, that on the 24th of August, 1730, my brother and I walked with him to the castle. We were so well satisfied with our conversation there, that we agreed to go thither once or twice a week; which we had not done long, before he desired me to go with him to see a poor woman in the town, who was sick. In this employment too, when we came to reflect upon it, we believed it would be worth while to spend an hour or two in a week; provided the minister of the parish, in which any such person was, were not against it. But that we might not depend wholly on our own judgments, I wrote an account to my father of our whole design; withal begging that he, who had lived seventy years in the world, and seen as much of it as most private men have ever done, would advise us whether we had yet gone too far, and whether we should now stand still, or go forward.

Part of his answer, dated September 21, 1730, was this:-"And now as to your own designs and employments, what can I say less of them than, Valde probo:* and that I have the highest reason to bless God, that he has given me two sons together at Oxford, to whom he has given grace and courage to turn the war against the world and the devil, which is the best way to conquer them. They have but one more enemy to combat with, the flesh; which if they take care to subdue by fasting and prayer, there will be no more for them to do, but to proceed steadily in the same course, and expect the crown which fadeth not away.' You have reason to bless God, as I do, that you have so fast a friend as Mr. M. who, I see, in the most difficult service, is ready to break the ice for you. You do not know of how much good that poor wretch who killed his wife has been the providential occasion. I think I must adopt Mr. M. to be my son, together with you and your brother Charles; and when I have such a ternion to prosecute that war, wherein I am now miles emeritus,† I shall not be ashamed when they speak with their enemies in the gate.

"I am afraid lest the main objection you make against your going on in the business with the prisoners may secretly proceed from flesh and blood. For who can harm you if you are followers of that which is so good;' and which will be one of the marks by which the Shepherd of Israel will know his sheep at the last day?—Though if it were possible for you to suffer a little in the cause, you would have a confessor's reward. You own none but such as are out of their senses would be prejudiced against your acting in this manner; but say * I greatly approve. A soldier past service.

These are they that need a physician.' But what if they will not accept of one who will be welcome to the poor prisoners? Go on then, in God's name, in the path to which your Saviour has directed you, and that track wherein your father has gone before you! For when I was an under-graduate at Oxford, I visited those in the castle there, and reflect on it with great satisfaction to this day. Walk as prudently as you can, though not fearfully, and my heart and prayers are with you. "Your first regular step is, to consult with him (if any such there be) who has a jurisdiction over the prisoners; and the next is, to obtain the direction and approbation of your bishop. This is Monday morning, at which time I shall never forget you. If it be possible, I should be glad to see you all three here in the fine end of the summer. But if I cannot have that satisfaction, I am sure I can reach you every day, though you were beyond the Indies. Accordingly, to Him who is every where I now heartily commit you, as being

"Your most affectionate and joyful father."

In pursuance of these directions, I immediately went to Mr. Gerard, the bishop of Oxford's chaplain, who was likewise the person that took care of the prisoners when any were condemned to die (at other times they were left to their own care :) I proposed to him our design of serving them as far as we could, and my own intention to preach there once a month, if the bishop approved of it. He much commended our design, and said he would answer for the bishop's approbation, to whom he would take the first opportunity of mentioning it. It was not long before he informed me he had done so, and that his lordship no only gave his permission, but was greatly pleased with the undertaking, and hoped it would have the desired success.

Soon after, a gentleman of Merton college, who was one of our little company, which now consisted of five persons, acquainted us that he had been much rallied the day before for being a member of The Holy Club; and that it was become a common topic of mirth at his college, where they had found out several of our customs, to which we were ourselves utter strangers. Upon this I consulted my father again, in whose answer were these words::

"December 1.

"This day I received both yours, and this evening, in the course of our reading, I thought I found an answer that would be more proper than any I myself could dictate; though since it will not be easily translated, I send it in the original. Πολλη μοι καυκησις υπερ υμων πεπλήρωμαι τη παρακλήσει, υπερπερισσευομαι τη χαρα :* 2 Cor. vii, 4. What would you be? Would you be angels? I question whether a mortal can arrive to a greater degree of perfection, than steadily to do good, and for that very reason patiently and meekly to suffer evil. For my part, on the present view of your actions and designs, my daily prayers are, that God would keep you humble; and then I am sure that if you continue to suffer for righteousness' sake,' though it be but in a lower degree, the Spirit of glory and of God' shall, in some good measure, 'rest upon you.' Be never weary of well-doing: never look back; for you know the prize and the crown are before you though

* Great is my glorying of you. I am filled with comfort, I am exceeding joyful.

I can scarce think so meanly of you, as that you would be discouraged with the crackling of thorns under a pot. Be not high-minded, but fear. Preserve an equal temper of mind under whatever treatment you meet with from a not very just or well-natured world. Bear no more sail than is necessary, but steer steady. The less you value yourselves for these unfashionable duties, (as there is no such thing as works of supererogation,) the more all good and wise men will value you, if they see your actions are of a-piece; or, which is infinitely more He by whom actions and intentions are weighed, will both accept, esteem, and reward you."

Upon this encouragement we still continued to meet together as usual; and to confirm one another, as well as we could, in our resolutions, to communicate as often as we had opportunity; (which is here once a week;) and do what service we could to our acquaintance, the prisoners, and two or three poor families in the town. But the outcry daily increasing, that we might show what ground there was for it, we proposed to our friends, or opponents, as we had opportunity, these or the like questions :

I. Whether it does not concern all men of all conditions to imitate Him, as much as they can, "who went about doing good?"

Whether all Christians are not concerned in that command, "While we have time let us do good to all men?"

Whether we shall not be more happy hereafter, the more good we do now?

Whether we can be happy at all hereafter, unless we have, according to our power, "fed the hungry, clothed the naked, visited those that are sick, and in prison ;" and made all these actions subservient to a higher purpose, even the saving of souls from death?

Whether it be not our bounden duty always to remember, that He did more for us than we can do for him, who assures us, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me?"

II. Whether, upon these considerations, we may not try to do good to our acquaintance? Particularly, whether we may not try to con vince them of the necessity of being Christians?

Whether of the consequent necessity of being scholars?

Whether of the necessity of method and industry, in order to either learning or virtue ?

Whether we may not try to persuade them to confirm and increase their industry, by communicating as often as they can ?

Whether we may not mention to them the authors whom we con ceive to have wrote the best on those subjects?

Whether we may not assist them, as we are able, from time to time, to form resolutions upon what they read in those authors, and to execute them with steadiness and perseverance?

III. Whether, upon the considerations above mentioned, we may not try to do good to those that are hungry, naked, or sick?,In particular, whether, if we know any necessitous family, we may not give them a little food, clothes, or physic, as they want?

Whether we may not give them, if they can read, a Bible, Common-Prayer Book, or Whole Duty of Man.

Whether we may not, now and then, inquire how they have used them; explain what they do not understand, and enforce what they do? Whether we may not enforce upon them, more especially, the necessity of private prayer, and of frequenting the church and sacrament? Whether we may not contribute, what little we are able, toward having their children clothed and taught to read?

Whether we may not take care that they be taught their catechism, and short prayers for morning and evening?

IV. Lastly, Whether, upon the considerations above mentioned, we may not try to do good to those that are in prison? In particular, Whether we may not release such well-disposed persons as remain in prison for small sums?

Whether we may not lend smaller sums to those that are of any trade, that they may procure themselves tools and materials to work with? Whether we may not give to them who appear to want it most, a little money, or clothes, or physic?

Whether we may not supply as many as are serious enough to read, with a Bible, and Whole Duty of Man?

Whether we may not, as we have opportunity, explain and enforce these upon them, especially with respect to public and private prayer and the blessed sacrament?

I do not remember that we met with any person who answered any of these questions in the negative; or who even doubted, whether it were not lawful to apply to this use that time and money which we should else have spent in other diversions. But several we met with who increased our little stock of money for the prisoners and the poor, by subscribing something quarterly to it; so that the more persons we proposed our designs to, the more we were confirmed in the belief of their innocency, and the more determined to pursue them, in spite of the ridicule, which increased fast upon us during the winter. However, in spring I thought it could not be improper to desire further instructions from those who were wiser and better than ourselves; and, accordingly, (on May 18, 1731,) I wrote a particular account of all our proceedings to a clergyman of known wisdom and integrity. After having informed him of all the branches of our design, as clearly and simply as I could, I next acquainted him with the success it had met with, in the following words :-"Almost as soon as we had made our first attempts this way, some of the men of wit in Christ Church entered the lists against us; and, between mirth and anger, made a pretty many reflections upon the Sacramentarians, as they were pleased to call us. Soon after, their allies at Merton changed our title, and did us the honour of styling us, The Holy Club. But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew, that if he dared to go to the weekly communion any longer, he would immediately turn him out of doors. That argument, indeed, had no success the young gentleman communicated next week. Upon which his uncle, having again tried to convince him that he was in the wrong way, by shaking him by the throat to no purpose, changed his method, and by mildness prevailed upon him to absent from it the Sun