God commands me

“You say, you cannot reconcile some parts of my behavior with the character I have long supported. No, nor ever will. Therefore I have disclaimed that character on every possible occasion. I told all in our ship, all at Savannah, all at Frederica, and that over and over, in express terms, ‘I am not a Christian; I only follow after, if haply I may attain it.’
****
“If you ask on what principle I acted, it was this: ‘A desire to be a Christian; and a conviction that whatever I judge conducive thereto that I am bound to do; wherever I judge I can best answer this end, thither it is my duty to go.’ On this principle I set out for America; on this I visited the Moravian church; and on the same am I ready now (God being my helper) to go to Abyssinia or China, or whithersoever it shall please God, by this conviction, to call me.


“As to your advice that I should settle in college, I have no business there, having now no office and no pupils. And whether the other branch of your proposal be expedient for me, namely, ‘to accept of a cure of souls,’ it will be time enough to consider when one is offered to me.


“But, in the meantime, you think I ought to sit still; because otherwise I should invade another’s office, if I interfered with other people’s business and intermeddled with souls that did not belong to me. You accordingly ask, ‘How is it that I assemble Christians who are none of my charge, to sing psalms, and pray, and hear the Scriptures expounded?’ and think it hard to justify doing this in other men’s parishes, upon catholic principles?


“Permit me to speak plainly. If by catholic principles you mean any other than scriptural, they weigh nothing with me; I allow no other rule, whether of faith or practice, than the holy Scriptures. but on scriptural principles, I do not think it hard to justify whatever I do. God in Scripture commands me, according to my power, to instruct the ignorant, reform the wicked, confirm the virtuous. Man forbids me to do this in another’s parish; that is, in effect, to do it at all, seeing I have now no parish of my own, nor probably ever shall. Whom then shall I hear, God or man? 


The Journal of John Wesley

Hostile Witnesses

Tuesday, June 5.—There was great expectation at Bath of what a noted man was to do to me there; and I was much entreated not to preach because no one knew what might happen. By this report I also gained a much larger audience, among whom were many of the rich and great. I told them plainly the Scripture had concluded them all under sin—high and low, rich and poor, one with another. Many of them seemed to be a little surprised and were sinking apace into seriousness, when their champion appeared and, coming close to me, asked by what authority I did these things.


I replied, “By the authority of Jesus Christ, conveyed to me by the (now) Archbishop of Canterbury, when he laid hands upon me and said, ‘Take thou authority to preach the gospel.’” He said, “This is contrary to Act of Parliament: this is a conventicle.” I answered, “Sir, the conventicles mentioned in that Act (as the preamble shows) are seditious meetings; but this is not such; here is no shadow of sedition; therefore it is not contrary to that Act.” He replied, “I say it is: and beside, your preaching frightens people out of their wits.”


“Sir, did you ever hear me preach?”“No.” “How, then, can you judge of what you never heard?” “Sir, by common report.” “Common report is not enough. Give me leave, Sir, to ask, is not your name Nash?” “My name is Nash.” “Sir, I dare not judge of you by common report: I think it not enough to judge by.” Here he paused awhile and, having recovered himself, said, “I desire to know what this people comes here for”: on which one replied, “Sir, leave him to me: let an old woman answer him. You, Mr. Nash, take care of your body; we take care of our souls; and for the food of our souls we come here.” He replied not a word, but walked away.


As I returned, the street was full of people, hurrying to and from and speaking great words. But when any of them asked, “Which is he?” and I replied, “I am he,” they were immediately silent. Several ladies following me into Mr. Merchant’s house, the servant told me there were some wanted to speak to me. I went to them and said, “I believe, ladies, the maid mistook: you wanted only to look at me.” I added, “I do not expect that the rich and great should want either to speak with me or to hear me; for I speak the plain truth—a thing you hear little of and do not desire to hear.” A few more words passed between us, and I retired. 


The Journal of John Wesley 

God changes people

Sunday, 20.—Seeing many of the rich at Clifton Church, my heart was much pained for them and I was earnestly desirous that some even of them might “enter into the kingdom of heaven.” But full as I was, I knew not where to begin in warning them to flee from the wrath to come till my Testament opened on these words: "I came not to call the righteous, but sinners to repentance” [Mark 2:17]; in applying which my soul was so enlarged that methought I could have cried out (in another sense than poor vain Archimedes), “Give me where to stand, and I will shake the earth.” God’s sending forth lightning with the rain did not hinder about fifteen hundred from staying at Rose Green. Our Scripture was, “It is the glorious God that maketh the thunder. The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice” [see Ps. 29:3, 4]. In the evening He spoke to three whose souls were all storm and tempest, and immediately there was a great calm.

During this whole time I was almost continually asked, either by those who purposely came to Bristol to inquire concerning this strange work, or by my old or new correspondents, “How can these things be?” And innumerable cautions were given me (generally grounded on gross misrepresentations of things) not to regard visions or dreams, or to fancy people had remission of sins because of their cries, or tears, or bare outward professions. To one who had many times written to me on this head, the sum of my answer was as follows:

“The question between us turns chiefly, if not wholly, on matter of fact. You deny that God does now work these effects; at least, that He works them in this manner. I affirm both, because I have heard these things with my own ears and have seen with my eyes. I have seen (as far as a thing of this kind can be seen very many persons changed in a moment from the spirit of fear, horror, despair, to the spirit of love, joy, and peace; and from sinful desire, till then reigning over them, to a pure desire of doing the will of God. These are matters of fact whereof I have been, and almost daily am, an eye- or ear-witness.

“What I have to say touching visions or dreams, is this: I know several persons in whom this great change was wrought in a dream, or during a strong representation to the eye of their mind, of Christ either on the cross or in the glory. This is the fact; let any judge of it as they please. And that such a change was then wrought appears (not from their shedding tears only, or falling into fit, or crying out; these are not the fruits, as you seem to suppose, whereby I judge, but) from the whole tenor of their life, till then many ways wicked; from that time holy, just, and good.

“I will show you him that was a lion till then and is now a lamb; him that was a drunkard and is now exemplarily sober; the whoremonger that was who now abhors the very ‘garment spotted by the flesh.’ These are my living arguments for what I assert, namely, ‘that God does now, as aforetime, give remission of sins and the gift of the Holy Ghost even to us and to our children; yea, and that always suddenly as far as I have known, and often in dreams or in the visions of God.’ If it be not so, I am found a false witness before God. For these things I do, and by His grace, will testify.”

The Journal of John Wesley

Surpising difficulties (Feoffee = Trustee)

I had not at first the least apprehension or design of being personally engaged either in the expense of this work or in the direction of it, having appointed eleven feoffees on whom I supposed these burdens would fall, of course; but I quickly found my mistake.

First, with regard to the expense: for the whole undertaking must have stood still had not I immediately taken upon myself the payment of all the workmen; so that before I knew where I was, I had contracted a debt of more than a hundred and fifty pounds. And this I was to discharge as I could, the subscriptions of both societies not amounting to one quarter of the sum.

And as to the direction of the work, I presently received letters from my friends in London, Mr. Whitefield in particular, backed with a message by one just come from thence, that neither he nor they would have anything to do with the building, neither contribute anything toward it, unless I would instantly discharge all feoffees and do everything in my own name. Many reasons they gave for this; but one was enough, namely, “that such feoffees always would have it in their power to control me; and, if I preached not as they liked, to turn me out of the room I had built.” I accordingly yielded to their advice, and calling all the feoffees together canceled (no man opposing) the instrument made before, and took the whole management into my own hands.

Money, it is true, I had not, nor any human prospect or probability of procuring it; but I knew “the earth is the Lord’s, and the fullness thereof,” and in His name set out, nothing doubting.

Sunday, 13.—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 (which lies near the middle of the city); on Sunday, at eleven, near Hannam Mount; at two, at Clifton; and at five, on Rose Green. and hitherto, as my days so my strength hath been.

The Journal of John Wesley

An institution's form begins

Tuesday, 17.—At five in the afternoon I was at a little society in the Back Lane. The room in which we were was propped beneath, but the weight of people made the floor give way; so that in the beginning of expounding, the post which propped it fell down with a great noise. But the floor sank no farther; so that, after a little surprise at first, they quietly attended to the things that were spoken.

Monday, May 7.—I was preparing to set out for Pensford, having now had leave to preach in the church, when I received the following note:
“Sir,
“Our minister, having been informed you are beside yourself, does not care that you should preach in any of his churches.”—I went, however; and on Priestdown, about half a mile from Pensford, preached Christ our “wisdom, righteousness, sanctification, and redemption.”

Tuesday, 8.—I went to Bath, but was not suffered to be in the meadow where I was before, which occasioned the offer of a much more convenient place, where I preached Christ to about a thousand souls.

Wednesday, 9.—We took possession of a piece of ground near St. James’s churchyard, in the Horse Fair, Bristol, where it was designed to build a room large enough to contain both the societies of Nicholas and Baldwin Street and such of their acquaintance as might desire to be present with them, at such times as the Scripture was expounded. And on Saturday, 12, the first stone was laid with the voice of praise and thanksgiving.

The Journal of John Wesley

No inhibitions about the place of preaching

April 1.—In the evening (Mr. Whitefield being gone) I began expounding our Lord’s Sermon on the Mount (one pretty remarkable precedent of field-preaching, though I suppose there were churches at that time also), to a little society which was accustomed to meet once or twice a week in Nicholas Street.

Monday, 2.—At four in the afternoon, I submitted to be more vile and proclaimed in the highways the glad tidings of salvation, speaking from a little eminence in a ground ad- joining to the city, to about three thousand people. The Scripture on which I spoke was this (is it possible anyone should be ignorant that it is fulfilled in every true minister of Christ?): “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord” [see Isa. 61:1, 2; Luke 4:18, 19].

Sunday, 8.—At seven in the morning I preached to about a thousand persons at Bristol, and afterward to about fifteen hundred on the top of Hannam Mount in Kingswood. I called to them, in the words of the evangelical prophet, “Ho! every one that thirsteth, come ye to the waters;....come, and buy wine and milk without money and without price” [Isa. 55:1]. About five thousand were in the afternoon at Rose Green (on the other side of Kingswood); among whom I stood and cried in the name of the Lord, “If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water” [John 7:38].

The Journal of John Wesley

The Gospel Overrules "Decency & Order"

Wesley Begins Field-preaching

1739. March 15.—During my stay [in London] I was fully employed, between our own society in Fetter Lane and many others where I was continually desired to expound; I had no thought of leaving London, when I received, after several others, a letter from Mr. Whitefield and another from Mr. Seward entreating me, in the most pressing manner, to come to Bristol without delay. This I was not at all forward to do.

Wednesday, 28.—My journey was proposed to our society in Fetter Lane. But my brother Charles would scarcely bear the mention of it; till appealing to the Oracles of God, he received those words as spoken to himself and answered not again: “Son of man, behold, I take from thee the desire of thine eyes with a stroke: yet shalt thou not mourn or weep, neither shall thy tears run down” [Ezek. 24:16]. Our other brethren, however, continuing the dispute, without any probability of their coming to one conclusion, we at length all agreed to decide it by lot. And by this it was determined I should go.

Thursday, 29.—I left London and in the evening expounded to a small company at Basingstoke, Saturday, 31. In the evening I reached Bristol and met Mr. Whitefield there. I could scarcely reconcile myself at first to this strange way of preaching in the fields, of which he set me an example on Sunday; I had been all my life (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.

The Journal of John Wesley

Traveling with the Preachers

Thursday, 14.—I went with Mr. Whitefield to Blackheath, where were, I believe, twelve or fourteen thousand people. He a little surprised me by desiring me to preach in his stead; which I did (though nature recoiled) on my favorite subject, “Jesus Christ, who of God is made unto us wisdom, righteousness, sanctification, and redemption.” I was greatly moved with compassion for the rich that were there, to whom I made a particular application. Some of them seemed to attend, while others drove away their coaches from so uncouth a preacher.

Sunday, 17.—I preached at seven in Upper Moorefields to (I believe) six or seven thousand people, on, “Ho, every one that thirsteth, come ye to the waters.” At five I preached on Kennington Common to about fifteen thousand people on those words, “Look unto me, and be ye saved, all the ends of the earth’ [Isa. 45:22].

Monday, 18.—I left London early in the morning and the next evening reached Bristol and preached (as I had appointed, if God should permit) to a numerous congregation. My text now also was “look unto me, and be ye saved, all the ends of the earth” [Isa. 45:22]. Howell Harris called upon me an hour or two after. He said he had been much dissuaded from either hearing or seeing me by many who said all manner of evil of me. “But,” said he, “as soon as I heard you preach, I quickly found what spirit you were of. And before you had done, I was so overpowered with joy and love that I had much ado to walk home.”

The Journal of John Wesley

The Parent of all good

20. Will you object to such a religion as this, that it is not reasonable? Is it not reasonable then to love God? Hath he not given you life, and breath, and all things? Does he not continue his love to you, filling your heart with food and gladness? What have you which you have not received of him? And does not love demand a return of love? Whether, therefore, you do love God or no, you cannot but own it is reasonable to do so; nay, seeing he is the Parent of all good, to love him with all your heart.

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Resuming at Wesley's "Post 19"

19. "Sir," said that unhappy man, at my first interview with him, "I scorn to deceive you or any man. You must not tell me of your Bible; for I do not believe one word of it. I know there is a God; and believe he is all in all, the Anima mundi (the soul of the world), the 'all-informing soul, which spreads through the vast mass, and moves the whole.' But further than that, I believe not: all is dark; my thought is lost. But I hear," added he, "you preach to a great number of people every night and morning. Pray, what would you do with them? Whither would you lead them? What religion do you preach? What is it good for?" I replied, "I do preach to as many as desire to hear it, every night and morning. You ask, wht would I do with them: I would make them virtuous and happy; easy in themselves, and useful to others. Whither would I lead them! To heaven; to God, the Judge, the lover of all, and to Jesus the Mediator of the new covenant. What religion do I preach? The religion of love; the law of kindness brought to light by the Gospel. What is this good for? To make all who receive it enjoy God and themselves: to make them like God; lovers of all; contented in their lives; and crying out at their death, in calm assurance, 'O grave where is thy victory! Thanks be unto God, who giveth me the victory, through my Lord Jesus Christ.'"

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

BLOGGER'S NOTE:
For the entire text of the wonderful volume, "The Works of the Reverend John Wesley, A.M." go to Google Books and search on the title. This 840-page digitized volume from the library of the University of Virginia is in the public domain. I have chosen to focus on those sections of John Wesley's work that have been helpful to me. Some of the dialogue and teaching of the "Earnest Appeal to Men of Reason and Religion" seems more pertinent to the interests and learning style of Wesley's generation. I am transmitting forward through this blog those parts that seem to me to retain their freshness through the centuries to this present day. Punctuation conventions of 1831 and Wesley's manner of expression and habitual pronouns, while dated and obviously at variance with standards of this present day, have been retained and are the responsibility of me and of other readers to understand contextually.

A short, rude sketch

11. It is the free gift of God, which he bestows, not on those who are worthy of his favour, not on such as are previously holy, and so fit to be crowned with all the blessings of his goodness; but on the ungodly and unholy; on those who till that hour were fit only for everlasting destruction; those in whom was no good thing, and whose only plea was, "God be merciful to me, a sinner!" No merit, no goodness in man precedes the forgiving love of God. His pardoning mercy supposes nothing in us but a sense of mere sin and misery; and to all who see, and feel and own their wants, and their utter inabiity to remove them, God freely gives faith, for the sake of Him in whom he is always "well pleased."

12. This is a short, rude sketch of the doctrine we teach. These are our fundamental principles; and we spend our lives in confirming others herein, and in a behaviour suitable to them.

Now, if you are a reasonable man, although you do not believe the Christian system to be of God, lay your hand upon your breast, and calmly consider what it is that you can here condemn? What evil have we done to you that you should join the common cry against us? Why should you say, "Away with such fellows from the earth; it is not fit that they should live?"

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Spiritual Sight and Perception

10. May not your own experience teach you this? Can you give yourself this faith? Is it now in your power to see, or hear, or taste, or feel God? Have you already, or can you raise in yourself, any perception of God, or of an invisible world? I suppose you do not deny tht there is an invisible world; you will not charge it in poor old Hesiod to Christian prejudice of education, when he says, in those well-known words,
"Millions of spiritual creatures walk the earth
Unseen, whether we wake, or if we sleep."

Now, is there any power in your soul whereby you discern either these, or Him that created them? Or, can all your wisdom and strength open an intercourse between yourself and the world of spirits? Is it in our power to burst the veil that is on your heart, and let in the light of eternity? You know it is not. You not only do not, but cannot, by your own strength, thus believe. The more you labour to do so, the more you will be convinced, "it is the free gift of God."

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Immediate faith

9. If you ask, "Why then have not all men this faith? all, at least, who conceive it to be so happy a thing? Why do they not believe immediately?

We answer, (on the Scripture hypothesis,) "It is the gift of God." No man is able to work it in himself. It is a work of omnipotence. It requires no less power thus to quicken a dead soul, than to raise a body that lies in the grave. It is a new creation; and none can create a soul anew, but He who at first created the heavens and earth.

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Rules of a Helper (III)

10. Be punctual. Do everything exactly at the time. And, in general, do not mend our rules, but keep them; not for wrath but for conscience' sake.

11. You have nothing to do but save souls; therefore spend and be spent in this work. And go allways, not only to those that want you, but to those that want you most.

12. Act in all things, not according to your own will, but as a son in the Gospel; as such, it is your part to employ your time in the manner in which we direct; partly in preaching and visiting from house to house; partly in reading, meditation and prayer. Above all, if you labour with us in our Lord's vineyard, it is needful that you should do that part of the work which we advise, at those times and places which we judge most for his glory.

The Rev. John Wesley for those who would serve as Helpers in the Methodist movement (1738-1791)

Rules of a Helper (II)

6. Speak evil of no one; else your word especially would eat as doth a canker. Keep your thoughts within your own breast till you come to the person concerned.

7. Tell every one what you think wrong in him, and that plainly, and as soon as may be, else it will fester in your heart. Make all haste to cast the fire out of your bosom.

8. Do not affect the gentleman. You have no more to do with this character than that of a dancing-master. A preacher of the Gospel is the servant of all.

9. Be ashamed of nothing but sin; not of fetching wood (if time permit), or of drawing water; not of cleaning your own shoes or your neighbour's.

The Rev. John Wesley for those who would serve as Helpers in the Methodist movement (1738-1791)

Rules of a Helper (I)

1. Be diligent. Never be unemployed a moment. Never be triflingly employed. Never while away time; neither spend any more at any place than is strictly necessary.

2. Be serious. Let your motto be: Holiness to the Lord. Avoid all lightness, jesting and foolish talking.

3. Converse sparingly and cautiously with women; particularly with young women in private.

4. Take no step toward marriage without first acquainting us with your design.

5. Believe evil of no one, unless you see it done, take heed how you credit it. Put the best construction on everything. You know the judge is always supposed to be on the prisoner's side.

The Rev. John Wesley for those who would serve as Helpers in the Methodist movement (1738-1791)

Deliverance

8. By this faith we are saved from all uneasiness of mind, from the anguish of a wounded spirit, from discontent, from fear and sorrow of heart, and from that inexpressible listlessness and weariness, both of the world and of ourselves, which we had so helplessly laboured under for many years; especially when we were out of the hurry of the world, and sunk into calm reflection. In this we find that love of God, and of all mankind, which we had elsewhere sought in vain. This we know and feel, and therefore cannot but declare, saves every one that partakes of it, both from sin and misery, from every unhappy and every unholy temper.

==Soft peace she brings, wherever she arrives;
==She builds our quiet, as she forms our lives;
==Lays the rough paths of peevish nature even,
==And opens in each breast a little heaven.

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Faith is the eye, ear, palate, and feeling of the soul

7. Perhaps you have not considered it in this view. I will, then, explain a little further.

Faith, according to the scriptural account, is the eye of the new-born soul. Hereby every true believer in God "seeth him who is invisible." Hereby (in a more particular manner, since life and immortality have been brought to light by the Gospel,) he "seeth the light of the glory of God in the face of Jesus Christ;" and "beholdeth what manner of love it is which the Father hath bestowed on us, that we," who are born of the Spirit, "should be called the sons of God."

It is the ear of the soul, whereby a sinner "hears the voice of the Son of God and lives;" even that voice which alone wakes the dead, "Son, thy sins are forgiven thee."

It is (if I may be allowed the expression) the palate of the soul; for hereby a believer "tastes the good word, and the powers of the world to come;" and "hereby he both tastes and sees that God is gracious," yea, "and merciful to him a sinner."

It is the feeling of the soul, whereby a believer perceives, through the "power of the Highest overshadowing him," both the existence and the presence of Him in whom "he lives, moves, and has his being;" and indeed the whole invisible world, the entire system of things eternal. And hereby, in particular, he feels "the love of God shed abroad in his heart."

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Faith and Birth

6. Now faith (supposing the Scripture to be of God) is "the demonstrative evidence of things unseen," the supernatural evidence of things invisible, not perceivable by eyes of flesh, or by any of our natural senses or faculties. Faith is that divine evidence whereby the spiritual man discerneth God, and the things of God. It is with regard to the spiritual world, what sense is with regard to the natural. It is the spiritual sensation of every soul that is born of God.

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Teacher Trailblazer

5. This religion have we been following after for many years, as many know, if they would testify; but all this time, seeking wisdom, we found it not; we were spending our strength in vain. And being now under full conviction of this, we declare it to all mankind; for we desire not that others should wander out of the way as we have done before them; but rather that they may profit by our loss, that they may go (though we did not then, having no man to guide us) the straight way to the religion of love, even by faith.

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Beneficence

4. This religiion we long to see established in the world, a religion of love and joy, and peace, having its seat in the inmost soul, but ever showing itself by its fruits, continually springing forth, not only in all innocence, (for love worketh no ill to his neighbour,) but likewise in every kind of beneficence, spreading virtue and happiness all around it.

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Medicine of life

3. This love we believe to be the medicine of life, the never-failing remedy for all the evils of a disordered world, for all the miseries and vices of men. Wherever this is, there are virtue and happiness going hand in hand. There is humbleness of mind, gentleness, long suffering, the whole image of God; and at the same time a peace that passeth all understanding, and joy unspeakable and full of glory.

-- Eternal sunshine of the spotless mind;
-- Each prayer accepted, and each wish resign'd;
-- Desires composed, affections ever even,
-- Tears that delight, and sighs that waft to heaven

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Wesley quotes Alexander Pope, selected verses from "From Eloisa to Abelard"

In a word: Love

2. We see (and who does not?) the numberless follies and miseries of our fellow creatures. We see, on every side, either men of no religion at all, or men of a lifeless, formal religion. We are grieved at the sight; and should greatly rejoice, if by any means we might convice some that there is a better religion to be attained,--a religion worthy of God that gave it. And this we conceive to be no other than love; the love of God and of all mankind; the loving God with all our heart, and soul, and strength, as having first loved us, as the fountain of all the good we have received, and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth, as our own soul.

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Clearing the throat and trying the voice

1. Although it is with us a "very small thing to be judged of you or of man's judgment," seeing we know God will "make our innocency as clear as the light, and our just dealing as the noon-day;" yet are we ready to give any that are willing to hear a plain account, both of our principles and actions; as having "renounced the hidden things of shame," and desiring nothing more, "than by manifestation of the truth to commend ourselves to every man's conscience in the sight of God."

"An Earnest Appeal to Men of Reason and Religion"
The Rev. John Wesley - 1744

Teach Your Children or Leave Off Preaching

XVIII. ON INSTRUCTING THE CHILDREN.

WHERE there are ten children in a Society, we must meet them at least an hour every week; talk with them whenever we see any of them at home; pray in earnest for them; diligently instruct and vehemently exhort all parents at their own houses. Some will say, "I have no gift for this." Gift or no gift, you are to do this, or else you are not called to be a Methodist Preacher. Do it as you can, till you can do it as you would. Pray earnestly for the gift, and use every help God hath put into your way, in order to attain it. Preach expressly on the education of children when you make the Collection for Kingswood School.

Q. 22. We have been frequently reproached with the dress of our Preachers' children. How ought they to dress?

A. Exactly according to the rules of the bands; and it would be well if parents in general would observe this.

Minutes of General Conversation, The Rev. John Wesley (published 1797 and subsequently reprinted)

Lost in the Woods of Georgia Colony

We were four in all; one intended to go to England with me, the other two to settle in Carolina. About eleven we came into a large swamp, where we wandered about till near two. We then found another blaze and pursued it till it divided into two; one of these we followed through an almost impassable thicket, a mile beyond which it ended. We made through the thicket again, and traced the other blaze till that ended too. It now grew toward sunset; so we sat down, faint and weary, having had no food all day, except a gingerbread cake, which I had taken in my pocket. A third of this we had divided among us at noon; another third we took now; the rest we reserved for the morning; but we had met with no water all the day. Thrusting a stick into the ground, and finding the end of it moist, two of our company fell a-digging with their hands, and, at about three feet depth, found water. We thanked God, drank, and were refreshed. The night was sharp; however, there was no complaining among us; but after having commended ourselves to God, we lay down close together and (I at least) slept till near six in the morning.

Journal of John Wesley

God will take care for us all

Monday, 26.—My brother and I set out for Charleston, in order to his embarking for England; but the wind being contrary, we did not reach Port Royal, forty miles from Savannah, till Wednesday evening. The next morning we left it. But the wind was so high in the afternoon, as we were crossing the neck of St. Helena’s sound, that our oldest sailor cried out, “Now everyone must take care of himself.” I told him, “God will take care for us all.” Almost as soon as the words were spoken, the mast fell. I kept on the edge of the boat, to be clear of her when she sank (which we expected every moment), though with little prospect of swimming ashore against such a wind and sea. But “How is it that thou hadst no faith?” The moment the mast fell, two men caught it and pulled it into the boat; the other three rowed with all their might, and “God gave command to the wind and seas”; so that in an hour we were safe on land.

Journal of John Wesley

Though we could preach like angels...

For what avails public preaching alone, though we could preach like angels?

I heard Dr. Lupton say, my father, visiting one of his parishioners, who had never missed going to Church for forty years, then lying on his death-bed, asked him: 'Thomas, where do you think your soul will go?' 'Soul! Soul!' said Thomas. 'Yes, do you not know what your soul is?' 'Aye, surely,' said he, 'Why it is a little bone in the back, that lives longer than the rest of the body.' So much Thomas had learned by constantly hearing sermons, yea, and exceedingly good sermons, for forty years!

Minutes of Conversation, The Rev. John Wesley, 1744

While the world has my heart and I live to myself...

After all our preaching, many of our people are almost as ignorant as if they had never heard the Gospel. I study to speak as plainly as I can; yet I frequently meet with those who have been my hearers for many years, who know not whether Christ be God or man; or that infants have any original sin. And how few are there that know the nature of repentance, faith and holiness! Most of them have a sort of confidence that Christ will justify and save them, while the world has their hearts, and they live to themselves. And I have found, by experience, that one of these has learned more from an hour's close discourse than from ten years' public preaching.

Minutes of Conversation, The Rev. John Wesley, 1744

Prayer and Repentance Time

What cause have we to bleed before the Lord this day, that have so long neglected this great and good work! That have been preachers so many years, and have done so little by personal instruction for the saving of [men's] souls! If we had but set on this work sooner, how many more might have been brought to Christ! And how much holier and happier might we have made our Societies before now! And why might we not have done it sooner? There were many hindrances in the way; and so there are still, and always will be; but the greatest hindrance was in ourselves, in our dulness and littleness of faith and love.

Minutes of Conversation, The Rev. John Wesley, 1744

Commencement Day from Wesley's Stewardship

On notice of my death, let all the preachers in England and Ireland repair to London within six weeks.

Let them seek God by solemn fasting and prayer. Let them draw up articles of agreement to be signed by those who wish to act in concert.

Let those be dismissed who do not choose it in the most friendly manner possible.

Let them choose by votes a committee of three, five or seven, each of whom is to be Moderator in his turn.

Let the Committee do what I do now; propose preachers to be tried, admitted or excluded; fix the place of each preacher for the ensuing year and the time of the next Conference.

Rev. John Wesley's Letter to the Travelling Preachers, 1769