Vii.

that I despise either the rules or the Governors of the Church. I obey them in all things where I do not apprehend there is some particular law of God to the contrary. Even in that case, I show all the deference I can: I endeavor to act as inoffensively as possible; and am ready to submit to any penalty which can by law be inflicted upon me. Would to God every Minister and member of the Church were herein altogether as I am!

VII.

1. I have considered the chief objections that have lately been urged against the doctrines I teach. The main arguments brought against this manner of teaching have been considered also. It remains, to examine the most current objections, concerning the effects of this teaching.

Many affirm, “that it does abundance of hurt; that it has had very bad effects; insomuch that if any good at all has been done, yet it bears no proportion to the evil.”

But, to come to particulars: “First, then, you are disturbers of the public peace.”

What, do we either teach or raise sedition? Do we speak evil of the ruler of our people? Or do we stir them up against any of those that are put in authority under him? Do we directly or indirectly promote faction, mutiny, or rebellion? I have not found any man in his senses yet, that would affirm this.

“But it is plain, peace is broke, and disturbances do arise, in consequence of your preaching.” I grant it. But what would you infer? Have you never read the Bible? Have you not read, that the Prince of Peace himself was, in this sense, a disturber of the public peace? “When he came into Jerusalem all the city was moved,” (Matthew 21:10,) eseisqh, shaken as with an earthquake. And the disturbance rose higher and higher, till “the whole multitude” cried out together, “Away with him, away with him; crucify him, crucify him!” and Pilate gave sentence it should be done. Such another disturber of the public peace was that Stephen, even from the time he began “disputing with the Libertines and Cyrenians,” till the people “stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him.” Such disturbers of the peace were all those ringleaders of the sect of the Nazarenes, (commonly called Apostles,) who, wherever they came, “turned the world upside down:” And above all the rest, that Paul of Tarsus, who occasioned so much disturbance at Damascus, (Acts 9:1 Acts 9,) at Antioch of Pisidia, (Acts 13:1 13,) at Iconium, (Acts 14:1 14,) at Lystra, (Acts 14:19 14:19,) at Philippi, (Acts 16:1 16,) at Thessalonica, (Acts 17:1 17,) and particularly at Ephesus. The consequence of his preaching there was, that “the whole city was filled with confusion.” And “they all ran together with one accord, some crying one thing, some another;” inasmuch “as the greater part of them knew not wherefore they were come together.”

2. And can we expect it to be any otherwise now? Although what we preach is the gospel of peace, yet if you will violently and illegally hinder our preaching, must not this create disturbance? But observe, the disturbance begins on your part. All is peace, till you raise that disturbance. And then you very modestly impute it to us and lay your own riot at our door!

But of all this, our Lord hath told us before: “Think not that I am come to send peace upon earth;” that this will be the immediate effect, wherever my gospel is preached with power. “I am not come to send peace, but a sword;” this (so far as the wisdom of God permits, by whom “the hairs of your head are all numbered”) will be the first consequence of my coming, whenever my word turns sinners “from darkness to light, from the power of Satan unto God.”

I would wish all you who see this scripture fulfilled, by disturbance following the preaching the gospel, to remember the behavior of that wise magistrate at Ephesus on the like occasion. He did not lay the disturbance to the Preacher’s charge, but “beckoned to the multitude, and said, Ye men of Ephesus, ye ought to be quiet, and to do nothing rashly. For ye have brought these men, who are neither robbers of temples, nor yet blasphemers of your goddess;” not convicted of any such notorious crime, as can at all excuse this lawless violence. “But if Demetrius hath a matter against any, the law is open, and there are deputies,” (or proconsuls, capable of hearing and deciding the cause,) “let them implead one another. But if ye inquire anything concerning other things, it shall be determined in a lawful assembly.”

3. “But you create divisions in private families.” Accidentally, we do. For instance: Suppose an entire family to have the form but not the power of godliness; or to have neither the form nor the power; in either case, they may in some sort agree together. But suppose, when these hear the plain word of God, one or two of them are convinced, “This is the truth; and I have been all this time in the broad way that leadeth to destruction:” These then will begin to mourn after God, while the rest remain as they were. Will they not therefore of consequence divide, and form themselves into separate parties? Must it not be so, in the very nature of things? And how exactly does this agree with the words of our Lord? “Suppose ye that I am come to send peace upon earth? I tell you, Nay; but rather division: For from henceforth there shall be five divided in one house, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against the daughter-in-law, and the daughter-in-law against the mother-in-law.” (Luke 12:51-53.) “And the foes of a man shall be they of his own household.” (Matthew 10:36.) Thus it was from the very beginning. For is it to be supposed that a heathen parent would long endure a Christian child, or that a heathen husband would agree with a Christian wife? unless either the believing wife could gain her husband; or the unbelieving husband prevailed on the wife to renounce her way of worshipping God; at least, unless she would obey him in going no more to those societies, or conventicles, (etairiai,) as they termed the Christian assemblies?

4. Do you think, now, I have an eye to your case? Doubtless I have; for I do not fight as one that beateth the air. “Why have not I a right to hinder my own wife or child from going to a conventicle? And is it not the duty of wives to obey their husbands, and of children to obey their parents?” Only set the case seventeen hundred years back, and your own conscience gives you the answer. What would St. Paul have said to one whose husband forbade her to follow this way any more? What directions would our Savior have given to him whose father enjoined him not to hear the gospel? His words are extant still: “He that loveth father or mother more than me, is not worthy of me. And he that loveth son or daughter more than me, is not worthy of me.” (Matthew 10:37.) Nay more, “If any man cometh to me, and hateth not,” in comparison of me, “his father, and mother, and wife, and children, yea, and his own life, he cannot be my disciple.” (Luke 14:26.)

“O, but this is not a parallel case! For they were Heathens; but I am a Christian.” A Christian! Are you so? Do you understand the word? Do you know what a Christian is? If you are a Christian, you have the mind that was in Christ; and you so walk as he also walked. You are holy as he is holy, both in heart and in all manner of conversation. Have you then that mind that was in Christ? And do you walk as Christ walked? Are you inwardly and outwardly holy? I fear, not even outwardly. No; you live in known sin. Alas! How then are you a Christian? What, a railer a Christian? a common swearer a Christian? a Sabbath-breaker a Christian? a drunkard or whoremonger a Christian? Thou art a Heathen barefaced; the wrath of God is on thy head, and the curse of God upon thy back. Thy damnation slumbereth not. By reason of such Christians it is that the holy name of Christ is blasphemed. Such as thou they are that cause the very savages in the Indian woods to cry out, “Christian much drunk; Christian beat men; Christian tell lies; devil Christian! Me no Christian.”

And so thou wilt direct thy wife and children in the way of salvation! Woe unto thee, thou devil Christian! Woe unto thee, thou blind leader of the blind! What wilt thou make them? two-fold more the children of hell than thyself? Be ashamed. Blush, if thou canst blush. Hide thy face. Lay thee in the dust. Out of the deep cry unto God, if haply he may hear thy voice. Instantly smite upon thy breast. Who knoweth but God may take thee out of the belly of hell?

5. But you are not one of these. You fear God, and labor to have a conscience void of offense. And it is from a principle of conscience that you restrain your wife and children from hearing false doctrine. — But how do you know it is false doctrine? Have you heard for yourself? Or, if you have not heard, have you carefully read what we have occasionally answered for ourselves? A man of conscience cannot condemn anyone unheard. This is not common humanity. Nor will he refrain from hearing what may be the truth, for no better reason than fear of his reputation. Pray observe, I do not say, every man, or any man, is obliged in conscience to hear us: But I do say, every man in England who condemns us is obliged to hear us first. This is only common justice, such as is not denied to a thief or a murderer. Take your choice therefore: Either hear us, or condemn us not; either speak nothing at all, or hear before you speak. But suppose you have both read and heard more than you like: Did you read and hear fairly? Was not you loaden with prejudice? Did you not read or hear, expecting no good; perhaps, desiring to find fault? If so, what wonder you judge as you do! What a poor mock-trial is this! You had decided the cause in your own breast before you heard one word of the evidence. And still do you talk of acting out of conscience? yea, a conscience void of offense?

We will put the case farther yet. Suppose your censure was just, and this was actually false doctrine. Still every one must give an account of himself to God; and you cannot force the conscience of any one. You cannot compel another to see as you see; you ought not to attempt it. Reason and persuasion are the only weapons you ought to use, even toward your own wife and children. Nay, and it is impossible to starve them into conviction, or to beat even truth into their head. You may destroy them in this way, but cannot convert them. Remember what our own poet has said: — By force beasts act, and are by force restrain’d;

The human mind by gentle means is gain’d

Thou canst not take what I refuse to yield;

Nor reap the harvest, though thou spoil’st the field.

6. Every reasonable man is convinced of this. And perhaps you do not concern yourself so much about the doctrine, but the mischief that is done: “How many poor families are starved, ruined, brought to beggary!” By what? Not by contributing a penny a week, (the usual contribution in our societies,) and letting that alone when they please, when there is any shadow of reason to suppose they cannot afford it. You will not say any are brought to beggary by this. Not by gifts to me; for I receive none; save (sometimes) the food I eat. And public collections are nothing to me. That it may evidently appear they are not, when any such collection is made, to clothe the poor, or for any other determinate purpose, the money is both received and expended before many witnesses, without ever going through my hands at all. And then, likewise, all possible regard is had to the circumstances of those who contribute anything. And they are told over and over, “If there be a willing mind, it is accepted according to that a man hath.”

But where are all these families that have been brought to beggary? How is it that none of them is forthcoming? Are they all out of town? Then, indeed, I am in no danger of clearing myself from their indictment. It is the easiest thing of a thousand, for one at Newcastle to say that I have beggared him and all his kindred. If one of the long-bearded men on Tyne-Bridge were to say so just now, I could not readily confute him. But why will you not bring a few of these to tell me so to my face? I have not found one that would do this yet. They pray you would have them excused.

I remember a man coming to me with a doleful countenance, putting himself into many lamentable postures, gaping as wide as he could, and pointing to his mouth, as though he would say he could not speak. I inquired of his companion, what was the matter; and was informed, he had fallen into the hands of the Turks, who had used him in a barbarous manner, and cut out his tongue by the roots. I believed him. But when the man had had a cheerful cup, he could find his tongue as well as another. I reflected, How is it that I could so readily believe that tale? The answer was easy: “Because it was told of a Turk.” My friend, take knowledge of your own case. If you had not first took me for a Turk, or something equally bad, you could not so readily have believed that tale.

7. “But can it be, that there is no ground at all for a report which is in every one’s mouth?” I will simply tell you all the ground which I can conceive. I believe many of those who attend on my ministry have less of this world’s goods than they had before, or, at least, might have had if they did not attend it. This fact I allow; and it may be easily accounted for in one or other of the following ways: —

First. I frequently preach on such texts as these: “Having food and raiment, let us be content therewith.” “They who desire to be rich, fall into temptation and a snare, and many foolish and hurtful lusts, which drown men in destruction and perdition.” “Lay not up for yourselves treasures upon earth, where the rust and moth doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither rust nor moth doth corrupt, and where thieves do not break through and steal.”

Now, should any of those who are laboring by all possible means “to lay up treasure upon earth,” feel these words, they would not “enlarge their desires as hell,” but be “content with such things as they had.” They then probably might not heap up so much for their heirs as otherwise they would have done. These would therefore have less than if they had not heard me; because they would grasp at less.

Secondly. Wherever the gospel takes effect, “the foes of a man will be those of his own household.” By this means then some who hear and receive it with joy will be poorer than they were before. Their domestic foes will, in many cases, hinder, embroil, and disturb the course of their affairs. And their relations, who assisted them before, or promised at least so to do, will probably withdraw or deny that assistance, unless they will be advised by them: Perhaps their nearest relations; it being no new thing for parents to disown their children, if “after the way which they call heresy, these worship the God of their fathers.” Hence, therefore, some have less of this world’s goods than they had in times past, either because they earn less, or because they receive less from them on whom they depend.

Thirdly. It is written, that “those who received not the mark of the beast, either on their foreheads, or in their right hands,” either openly or secretly, were not permitted “to buy or sell any more.” Now, whatever the mystery contained herein may be, I apprehend the plain mark of the beast is wickedness; inward and outward unholiness; whatever is secretly or openly contrary to justice, mercy, or truth. And certain it is, the time is well-nigh come when those who have not this mark can neither buy nor sell, can scarce follow any profession so as to gain a subsistence thereby. Therefore, many of those who attend on my ministry are, by this means, poorer than before. They will not receive the mark of the beast, either on their forehead or in their hand; or if they had received it before, they rid themselves of it as soon as possible. Some cannot follow their former way of life at all; (as pawnbrokers, smugglers, buyers or sellers of uncustomed goods;) — others cannot follow it as they did before; for they cannot oppress, cheat, or defraud their neighbor; they cannot lie, or say what they do not mean; they must now speak the truth from their heart. On all these accounts, they have less of this world’s goods; because they gain less than they did before.

Fourthly. “All that will live godly in Christ Jesus shall suffer persecution;” if in no other way, yet at least in this, that “men will by revilings persecute them, and say all manner of evil against them falsely, for his sake.” One unavoidable effect of this will be, that men whose subsistence depends on their daily labor will be often in want, for few will care to employ those of so bad a character; and even those who did employ them before, perhaps for many years, will employ them no more; so that hereby some may indeed be brought to beggary.

8. What, does this touch you? Are you one of those “who will have nothing to do with those scandalous wretches?” Perhaps you will say, “And who can blame me for it? May I not employ whom I please?” We will weigh this: — You employed A. B. for several years. By your own account, he was an honest, diligent man. You had no objection to him but his following “this way.” For this reason you turn him off. In a short time, having spent his little all, and having no supply, he wants bread. So does his family too, as well as himself. Before he can get into other business to procure it, through want of convenient food to eat, and raiment to put on, he sickens and dies. This is not an imaginary scene. I have known the case, though too late to remedy it.

“And what then?” What then! you are a murderer! “O earth, cover not thou his blood!” No; it doth not. “The cry thereof hath entered into the ears of the Lord God of Sabaoth.” And God requireth it at your hands; and will require it in an hour when you think not. For you have as effectually murdered that man, as if you had stabbed him to the heart. It is not I then who ruin and starve that family: It is you; you who call yourself a Protestant! you who cry out against the persecuting spirit of the Papists! Ye fools, and blind! What are ye better than they? Why, Edmund Bonner would have starved the heretics in prison; whereas you starve them in their own houses!

And all this time you talk of liberty of conscience! Yes, liberty for such a conscience as your own! a conscience past feeling; (for sure it had some once;) a conscience “seared with a hot iron!” Liberty to serve the devil, according to your poor, hardened conscience, you allow; but not liberty to serve God!

Nay, and what marvel? Whosoever thou art that readest this, and feelest in thy heart a real desire to serve God, I warn thee, expect no liberty for thy conscience from him that hath no conscience at all. All ungodly, unthankful, unholy men; all villains, of whatever denomination, will have liberty indeed all the world over, as long as their master is “God of this world:” But expect not liberty to worship God in spirit and in truth, to practice pure and undefiled religion, (unless the Lord should work a new thing in the earth,) from any but those who themselves love and serve God.

9. “However, it is plain you make men idle: And this tends to beggar their families.” This objection having been continually urged for some years, I will trace it from the foundation.

Two or three years after my return from America, one Captain Robert Williams, of Bristol, made affidavit before the then Mayor of the city, that “it was a common report in Georgia, Mr. Wesley took people off from their work and made them idle by preaching so much.”

The fact stood thus: At my first coming to Savannah, the generality of the people rose at seven or eight in the morning. And that part of them, who were accustomed to work, usually worked till six in the evening. A few of them sometimes worked till seven; which is the time of sunset there at Midsummer.

I immediately began reading Prayers, and expounding the Second Lesson, both in the morning and evening. The Morning Service began at five, and ended at or before six: The Evening Service began at seven. Now, supposing all the grown persons in the town had been present every morning and evening, would this have made them idle? Would they hereby have had less, or considerably more, time for working?

10. The same rule I follow now, both at London, Bristol, and Newcastle-upon-Tyne; concluding the service at every place, winter and summer, before six in the morning; and not ordinarily beginning to preach till near seven in the evening.

Now, do you who make this objection work longer, throughout the year, than from six to six? Do you desire that the generality of people should? or can you count them idle that work so long?

Some few are indeed accustomed to work longer. These I advise not to come on week-days; and it is apparent, that they take this advice, unless on some rare and extraordinary occasion.

But I hope none of you who turn them out of their employment have the confidence to talk of my making them idle! Do you (as the homely phrase is) cry who — first? I admire your cunning, but not your modesty. So far am I from either causing or encouraging idleness, that an idle person, known to be such, is not suffered to remain in any of our societies; we drive him out, as we would a thief or a murderer. “To show all possible diligence,” (as well as frugality,) is one of our standing rules; and one, concerning the observance of which we continually make the strictest inquiry.

11. “But you drive them out of their senses. You make them mad.” Nay, then they are idle with a vengeance. This objection, therefore, being of the utmost importance, deserves our deepest consideration.

And, First, I grant, it is my earnest desire to drive all the world into what you probably call madness; (I mean, inward religion;) to make them just as mad as Paul when he was so accounted by Festus.

The counting all things on earth but dung and dross, so we may win Christ; the trampling under foot all the pleasures of the world; the seeking no treasure but in heaven; the having no desire of the praise of men, a good character, a fair reputation; the being exceeding glad when men revile us, and persecute us, and say all manner of evil against us falsely; the giving God thanks, when our father and mother forsake us, when we have neither food to eat, nor raiment to put on, nor a friend but what shoots out bitter words, nor a place where to lay our head: This is utter distraction in your account; but in God’s it is sober, rational religion; the genuine fruit, not of a distempered brain, not of a sickly imagination, but of the power of God in the heart, of victorious love, “and of a sound mind.”

12. I grant, Secondly, it is my endeavor to drive all I can, into what you may term another species of madness, which is usually preparatory to this, and which I term repentance or conviction.

I cannot describe this better than a writer of our own has done: I will therefore transcribe his words: —

“When men feel in themselves the heavy burden of sin, see damnation to be the reward of it, and behold with the eye of their mind the horror of hell; they tremble, they quake, and are inwardly touched with sorrowfulness of heart, and cannot but accuse themselves, and open their grief unto Almighty God, and call unto him for mercy. This being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that all desire of meat and drink is laid apart, and loathsomeness (or loathing) of all worldly things and pleasure cometh in place. So that nothing then liketh them, more than to weep, to lament, to mourn, and both with words and behavior of body to show themselves weary of life.”

Now, what, if your wife, or daughter, or acquaintance, after hearing one of these field-preachers, should come and tell you, that they saw damnation before them, and beholden with the eye of their mind the horror of hell? What, if they should “tremble and quake,” and be so taken up “partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, as to weep, to lament, to mourn, and both with words and behavior to show themselves weary of life;” would you scruple to say, that; they were stark mad; that these fellows had driven them out of their senses; and that whatever writer it was that talked at this rate, he was fitter for Bedlam than any other place? You have overshot yourself now to some purpose. These are the very words of our own Church. You may read them, if you are so inclined, in the first part of the “Homily on Fasting.” And consequently, what you have peremptorily determined to be mere lunacy and distraction, is that “repentance unto life,” which, in the judgment both of the Church and of St. Paul, is “never to be repented of.”

13. I grant, Thirdly, that extraordinary circumstances have attended this conviction in some instances. A particular account of these I have frequently given. While the word of God was preached, some persons have dropped down as dead; some have been, as it were, in strong convulsions; some roared aloud, though not with an articulate voice; and others spoke the anguish of their souls.

This, I suppose, you believe to be perfect madness. But it is easily accounted for, either on principles of reason or Scripture. First. On principles of reason. For, how easy is it to suppose, that a strong, lively, and sudden apprehension of the heinousness of sin, the wrath of God, and the bitter pains of eternal death, should affect the body as well as the soul, during the present laws of vital union, should interrupt or disturb the ordinary circulations, and put nature out of its course! Yea, we may question, whether, while this union subsists, it be possible for the mind to be affected, in so violent a degree, without some or other of those bodily symptoms following.

It is likewise easy to account for these things, on principles of Scripture. For when we take a view of them in this light, we are to add, to the consideration of natural causes, the agency of those spirits who still excel in strength, and, as far as they have leave from God, will not fail to torment whom they cannot destroy; to tear those that are coming to Christ. It is also remarkable, that there is plain Scripture precedent of every symptom which has lately appeared. So that we cannot allow even the conviction attended with these to be madness, without giving up both reason and Scripture.

14. I grant, Fourthly, that touches of extravagance, bordering on madness, may sometimes attend severe conviction. And this also is easy to be accounted for, by the present laws of the animal economy. For we know, fear or grief, from a temporal cause, may occasion a fever, and thereby a delirium.

It is not strange, then, that some, while under strong impressions of grief or fear, from a sense of the wrath of God, should for a season forget almost all things else, and scarce be able to answer a common question; that some should fancy they see the flames of hell, or the devil and his angels, around them; or that others, for a space, should be “afraid,” like Cain, “whosoever meeteth me will slay me.” All these, and whatever less common effects may sometimes accompany this conviction, are easily known from the natural distemper of madness, were it only by this one circumstance, — that whenever the person convinced tastes the pardoning love of God, they all vanish away in a moment.

Lastly. I have seen one instance (I pray God I may see no more such!) of real, lasting madness.

Two or three years since, I took one with me to Bristol, who was under deep convictions; but of as sound an understanding in all respects, as ever he had been in his life. I went a short journey, and, when I came to Bristol again, found him really distracted. I inquired particularly, at what time and place, and in what manner, this disorder began. And I believe there are at least threescore witnesses alive and ready to testify what follows: When I went from Bristol, he contracted an acquaintance with some persons, who were not of the same judgment with me. He was soon prejudiced against me: Quickly after, when our society were met together in Kingswood house, he began a vehement invective both against my person and doctrines. In the midst of this, he was struck raving mad. And so he continued till his friends put him into Bedlam; and probably laid his madness too to my charge.

15. I fear there may also be some instances of real madness, proceeding from a different cause.

Suppose, for instance, a person hearing me, is strongly convinced that a liar cannot enter into the kingdom of heaven. He comes home, and relates this to his parents or friends, and appears to be very uneasy. These good Christians are disturbed at this, and afraid he is running mad too. They are resolved, he shall never hear any of those fellows more; and keep to it, in spite of all his intreaties. They will not suffer him, when at home, to be alone, for fear he should read or pray. And perhaps in a while they will constrain him, at least by repeated importunities, to do again the very thing for which he was convinced the wrath of God cometh upon the children of disobedience.

What is the event of this? Sometimes the Spirit of God is quenched, and departs from him. Now you have carried the point. The man is easy as ever, and sins on without any remorse. But in other instances, where those convictions sink deep, and the arrows of the Almighty stick fast in the soul, you will drive the person into real, settled madness, before you can quench the Spirit of God. I am afraid there have been several instances of this. You have forced the man’s conscience, till he is stark mad. But then, pray do not impute that madness to me. Had you left him to my direction, or rather to the direction of the Spirit of God, he would have been filled with love and a sound mind. But you have taken the matter out of God’s hand; and now you have brought it to a fair conclusion!

16. How frequent this case may be, I know not. But doubtless most of those who make this objection, of our driving men mad, have never met with such an instance in their lives. The common cry is occasioned, either by those who are convinced of sin, or those who are inwardly converted to God; mere madness both, (as was observed before,) to those who are without God in the world. Yet I do not deny, but you may have seen one in Bedlam, who said he had followed me. But observe, a madman’s saying this, is no proof of the fact; nay, and if he really had, it should be farther considered, that his being in Bedlam is no sure proof of his being mad. Witness the well-known case of Mr. Periam; and I doubt more such are to be found. Yea, it is well if some have not been sent thither, for no other reason, but because they followed me; their kind relations either concluding that they must be distracted, before they could do this; or, perhaps, hoping that Bedlam would make them mad, if it did not find them so.

17. And it must be owned, a confinement of such a sort is as fit to cause as to cure distraction: For what scene of distress is to be compared to it? — To be separated at once from all who are near and dear to you; to be cut off from all reasonable conversation; to be secluded from all business, from all reading, from every innocent entertainment of the mind, which is left to prey wholly upon itself, and day and night to pore over your misfortunes; to be shut up day by day in a gloomy cell, with only the walls to employ your heavy eyes, in the midst either of melancholy silence, or horrid cries, groans and laughter intermixed; to be forced by the main strength of those Who laugh at human nature and compassion, to take drenches of nauseous, perhaps torturing, medicines, which you know you have no need of now, but know not how soon you may, possibly by the operation of these very drugs on a weak and tender constitution: Here is distress! It is an astonishing thing, a signal proof of the power of God, if any creature who has his senses when the confinement begins, does not lose them before it is at an end! How must it heighten the distress, if such a poor wretch, being deeply convinced of sin, and growing worse and worse, (as he probably will, seeing there is no medicine here for his sickness, no such Physician as his case requires,) be soon placed among the incurables! Can imagination itself paint such a hell upon earth? where even “hope never comes, that comes to all!” — For, what remedy? If a man of sense and humanity should happen to visit that house of woe, would he give the hearing to a madman’s tale? Or if he did, would he credit it? “Do we not know,” might he say, “how well any of these will talk in their lucid intervals?” So that a thousand to one he would concern himself no more about it, but leave the weary to wait for rest in the grave!

18. I have now answered most of the current objections, particularly such as have appeared of weight to religious or reasonable men. I have endeavored to show,

(1.) That the doctrines I teach are no other than the great truths of the gospel:

(2.) That though I teach them, not as I would, but as I can, yet it is in a manner not contrary to law: And,

(3.) That the effects of thus preaching the gospel have not been such as was weakly or wickedly reported; those reports being mere artifices of the devil to hinder the work of God. Whosoever therefore ye are, who look for God to “revive his work in the midst of the years,” cry aloud, that he may finish it nevertheless, may “cut it short in righteousness.” Cry to Messiah the Prince, that he may soon end the transgression, that he may lift up his standard upon earth, sending by whom he will send, and working his own work, when he pleaseth, and as he pleaseth, till “all the kindreds of the people worship before him,” and the earth “be full of the knowledge of the glory of the Lord!”

December 22, 1744.

AN ACT OF DEVOTION.

BEHOLD the servant of the Lord!

I wait thy guiding eye to feel,

To hear and keep thine every word,

To prove and do thy perfect will:

Joyful from all my works to cease,

Glad to fulfil all righteousness.

Me if thy grace vouchsafe to use,

Meanest of all thy creatures me,

The deed, the time, the manner choose;

Let all my fruit be found of thee;

Let all my works in thee be wrought,

By thee to full perfection brought.

My every weak, though good design,

O’errule, or change, as seems thee meet;

Jesus, let all the work be thine:

Thy work, O Lord, is all complete,

And pleasing in thy Father’s sight;

Thou only hast done all things right.

Here then to thee thine own I leave,

Mould as thou wilt the passive clay;

But let me all thy stamp receive,

But let me all thy words obey;

Serve with a single heart and eye,

And to thy glory live and die.