be effected by any human power? All nature is against it, every infirmity, every wrong temper and passion; love of honour and praise, of power and pre-eminence; anger, resentment, pride; long-contracted habit, and prejudice, lurking in ten thousand forms. The Devil and his angels are against it. For if this takes place, how shall his kingdom stand? All the world, all that know not God are against it, though they may seem to favour it for a season. Let us settle this in our hearts, that we may be utterly cut off from all dependance on our own strength or wisdom. "But surely with God all things are possible. Therefore all things are possible to him that believeth. And this union is proposed only to them that believe, and shew their faith by their works.— Scarborough, April 19, 1764. I am, dear Sir, Your affectionate servant, J. W." This letter shews Mr. Wesley's tolerant principles in a strong light. Happy would it have been for the professors of religion, had the same spirit of brotherlylove and mutual forbearance, prevailed in the hearts of all who preached the essential doctrines of the gospel. But this was not the case of all the clergymen to whom this desirable union was proposed, only three vouchsafed to return him an answer! Mr. Wesley continued his travels and labours, with the usual diligence and punctuality through all the societies in Great-Britain, Ireland, and Wales; and his health and strength were wonderfully preserved. In October, 1765, he observes, "I breakfasted with Mr. Whitefield, who seemed to be an old, old man, being fairly worn out in his Master's service, though he has hardly seen fifty years. And yet it pleases God, that I, who am now in my sixty-third year, find no disorder, no weakness, no decay, no differ ence ence from what I was at five and twenty only that I have fewer teeth, and more grey hairs!"-Soon after he adds," Mr. Whitefield called upon me. He breathes nothing but peace and love. Bigotry cannot stand before him, but hides its head wherever he comes." Mr. Wesley received sixty pounds per annum, from the society in London, which is the salary that every clergyman receives, who officiates among them. But individuals in various places frequently gave him money; legacies were sometimes left him, and the produce of his books, in the latter part of life was considerable. It is well known, however, that he hoarded nothing at the end of the year. He even contracted his expences as much as possible, and gave the surplus to the poor, and those who might through misfortunes, be in want. His charitable disposition may appear from the following little circumstance, which strongly points out the tender feelings of his mind, under a consciousness that he had not given in proportion to the person's want. In November, 1766, a foreigner in distress called upon him, and gave him a Latin letter, begging some relief. Shortly after Mr. Wesley, reflecting on the case, wrote on the back of the letter, "I let him go with five shillings: 1 fear he is starving. Alas!" The world has seldom seen a man of strong powers of mind, of first rate talents, who has not laboured under some peculiar weakness, or mental infirmity; which men of little minds, capable only of observing defects, have frequently made the object of ridicule. Numerous instances might easily be produced, both among philosophers and divines. Mr. Wesley's chief weakness was, a too great readiness to credit the testimony of others, when he believed them sincere, without without duly considering whether they had sufficient ability and caution to form a true judgment of the things concerning which they bore testimony. In matters, therefore, which depended wholly on the evidence of other persons, he was often mistaken. Mr. Charles Wesley, was in the opposite extreme; full of caution and suspicion. But he was fully sensible both of his own, and of his brother's weakness, and wrote to him as follows; "When you fear the worst, your fears should be regarded: and when I hope the best, you may almost believe me. Your defect of mistrust, needs my excess to guard it. You cannot be taken by storm, but you may by surprise. We seem designed for each other. If we could and would be oftener together, it might be better for both.-Let us be useful in our lives, and at our death not divided.” It was owing to the weakness above mentioned, that Mr. Wesley so easily believed most of the stories he heard, concerning witchcraft and apparitions. And though this is by many deemed a subject of ridicule rather than of serious argument, yet, it is but just to let Mr. Wesley plead his own cause, and assign the reasons of his faith in the persons who have stated the appearance of departed spirits as a matter of fact, of which they themselves were the witnesses. This he did in 1768. After stating, that there were several things in these appearances which he did not comprehend, he adds, "But this is with me a very slender objection. For what is it which I do comprehend, even of the things I see daily? Truly not, The smallest grain of sand, or spire of grass.'-What pretence have I then to deny well-attested facts, because I cannot comprehend them? "It is true likewise, that the English in general, and most of the men of learning in Europe, have given up all accounts of witches and apparitions, 23 mere old wives' fables. I am sorry for it: and I willingly take this opportunity of entering my solemn protest against this violent compliment, which so many that believe the Bible, pay to those who do not believe it. I owe them no such service. I take knowledge, these are at the bottom of the outcry which has been raised, and with such insolence spread throughout the nation, in direct opposition not only to the Bible, but to the suffrage of the wisest and best of men in all ages and nations. They well know, whether Christians know it or not, that the giving up witchcraft, is in effect giving up the Bible. And they know on the other hand, that if but one account of the intercourse of men with separate spirits be admitted, their whole castle in the air, Deism, Atheism, Materialism, falls to the ground. I know no reason therefore, why we should suffer even this weapon to be wrested out of our hands. Indeed there are numerous arguments besides, which abundantly confute their vain imaginations. But we need not be hooted out of one: neither reason or religion require this. "One of the capital objections to all these accounts, which I have known urged over and over, is this, Did you ever see an apparition yourself?' No: nor did I ever see a murder. Yet I believe there is such a thing.-Therefore I cannot as a reasonable man deny the fact although I never saw it, and perhaps never may. The testimony of unexceptionable witnesses fully convinces me, both of the one and the other." In September this year, Mr. Wesley wrote the fol lowing letter to Mr. James Morgan, on a point of doctrine. "I have been thinking much of you, says Mr. Wesley, and why should I not tell you all I think and all I fear concerning you? "I think all you said at the Conference, upon the subject at the late debates, was right. And it amounted to no more than this: The general rule is, they who are in the favour of God, know they are so. But there may be some exceptions. Some may fear and love God, and yet not be clearly conscious of his favour: at least they may not dare to affirm, that their sins are forgiven.' If you put the case thus, I think no man in his senses will be under any temptation to contradiet you. For none can doubt, but whoever loves God, is in the favour of God. But is not this a little mis-stating the case? I do not conceive the question turned here. But you said, or was imagined to say, All penitents are in God's favour;' or All who mourn after God are in the favour of God.' And this was what many disliked: because they thought it was unscriptural, and unsafe, as well as contrary to what we have always taught. That this is contrary to what we always taught, is certain, as all our hymns as well as other writings testify: so that (whether it be true or not) it is without all question, a new doctrine among the Methodists. We have always taught that a penitent mourned or was pained on this very account, because he felt, he was ⚫ not in the favour of God,' but had the wrath of God abiding on him. Hence we supposed the language of his heart to be, Lost and undone for aid I cry! And we believed he really was lost and undone,' till God did Peace, joy, and righteousness impart, "And I still apprehend this to be scriptural doctrine; confirmed not by a few detached texts, but by the whole tenor of scripture; and more particularly of the Epistle to the Romans. But if so, the contrary to it must be unsafe, for that general reason, because it is unscriptural. To which one may ad the particular reason, that it naturally tends to lull mourners to sleep; to make them say, Pace, peace to their souls |