Clergy From England

"As preachers and evangelists, Whitefield and other early field-preachers were more impressive than Wesley. But it was Wesley who was the superlatively energetic and skillful organiser, administrator, and law-giver. He succeeded in combining in exactly the right proportions democracy and discipline, doctrine and emotionalism; his achievement lay not so much in the hysterical revivalist meetings (which were not uncommon in the century of Tyburn) but in the organisation of self-sustaining Methodist societies in trading and market centres, and in mining, weaving, and labouring communities, the democratic participation of whose members in the life of the Church was both enlisted and strictly superintended and disciplined. He facilitated entry to these societies by sweeping away all barriers of sectarian doctrines."

"This country owes an enormous amount to Wesley, who was of course a High Tory [Mrs Thatcher was a Methodist by upbringing]. He inculcated the work ethic, and duty. You worked hard, you got on by the result of your own efforts: then, as you prospered, it was your duty to help others to prosper also. The essence of Methodist is in Matthew 24 – the Parable of the Talents. You have a duty to make what you can out of your talents, and to assist others."

"When I was about twelve years old, I heard him preach more than once, standing on a chair, in Kelso churchyard. He was a most venerable figure, but his sermons were vastly too colloquial for the taste of Saunders. He told many excellent stories."

"It was, I believe, in October, 1790, and not long before his death, that I heard John Wesley in the great round Meeting-house at Colchester. He stood in a wide pulpit, and on each side of him stood a minister, and the two held him up, having their hands under his armpits. His feeble voice was barely audible. But his reverend countenance, especially his long white locks, formed a picture never to be forgotten. There was a vast crowd of lovers and admirers. It was for the most part pantomime, but the pantomime went to the heart. Of the kind I never saw anything comparable to it in after life."

"I have thanks likewise to return you for the addition of your important suffrage to my argument on the American question. To have gained such a mind as yours may justly confirm me in my own opinion."

"It was impossible to be long in his company, without partaking his hilarity. Neither the infirmities of age, nor the approach of death, had any apparent influence on his manners. His chearfulness continued to the last; and was as conspicuous at fourscore, as at one and twenty."

"The figure of Mr Wesley was remarkable. His stature was of the lowest: his habit of body in every period of life, the reverse of corpulent, and expressive of strict temperance, and continual exercise, and notwithstanding his small size, his step was firm, and his appearance, till within a few years of his death, vigorous and muscular. His face, for an old man, was one of the finest we have seen. A clear, smooth forehead, an aquiline nose, an eye the brightest and the most piercing that can be conceived, and a freshness of complection, scarcely ever to be found at his years, and impressive of the most perfect health, conspired to render him a venerable and interesting figure."

"John Wesley, if giving of his affection and help, was also demanding and dominating. His concern for others won their admiration and love, but he found it less easy to create an affectionate mutual relationship. His charm and grace cloaked an iron will; he was granite in aspic."

"He has clearly revealed his consciousness that his teaching was a necessary synthesis of the Protestant ethic of grace with the Catholic ethic of holiness."

"[I]t was Morgan Phillips who said that the Labour movement owed more to John Wesley than it did to Marx."

"Wesley was a great Englishman, first and last...if any one single man stood between England and the monstrous upheavals on the Continent, it was John Wesley... He was typically English: the best native qualities of the Englishman were in him, and were raised to such an extraordinary pitch that they became genius... Historians of that century who filled their pages with Napoleon and had nothing to say of John Wesley now realise that they cannot explain the nineteenth-century England until they can explain Wesley. And I believe it is true to say that you cannot understand twentieth-century America unless you can understand Wesley."

"The Church recruited people who had been starched and ironed before they were washed."

"God buries his workmen, but carries on his work."

"Catch on fire with enthusiasm and people will come for miles to watch you burn."

"Why should the Devil have all the best tunes?"

"You may be as orthodox as the devil and as wicked."

"Do all the good you can, By all the means you can, In all the ways you can, In all the places you can, At all the times you can, To all the people you can, As long as you ever can."

"Animals of the MONKEY class are furnished with hands instead of paws; their ears, eyes, eye-lids, lips, and breasts, are like those of mankind; their internal conformation also bears some distant likeness; and the whole offers a picture that may mortify the pride of such as make their persons the principal objects of their admiration."

"... We now come to a numerous tribe, that seem to make approaches even to humanity; that bear an awkward resemblance to the human form, and discover the same faint efforts at intellectual sagacity."

"I value all things only by the price they shall gain in eternity."

"The greater the share the people have in government, the less liberty, civil or religious, does a nation enjoy."

"As to matters of dress, I would recommend one never to be first in the fashion nor the last out of it."

"Tell me how it is that in this room there are three candles and but one light, and I will explain to you the mode of the Divine existence."

"I am always in haste, but never in a hurry."

"Let it be observed, that slovenliness is no part of religion; that neither this, nor any text of Scripture, condemns neatness of apparel. Certainly this is a duty, not a sin. Cleanliness is indeed next to godliness."

"Having, First, gained all you can, and, Secondly saved all you can, Then give all you can."

"I desire to have both heaven and hell ever in my eye, while I stand on this isthmus of life, between two boundless oceans."

"The best of it all is, God is with us."

"Reading this morning a tract wrote by a poor African, I was particularly struck by that circumstance, that a man who has a black skin, being wronged or outraged by a white man, can have no redress; it being a law in all our Colonies that the oath of a black against a white goes for nothing. What villany is this!"

"Unless the divine power has raised you up to be as Athanasius contra mundum, I see not how you can go through your glorious enterprise in opposing that execrable villany, which is the scandal of religion, of England, and of human nature. Unless God has raised you up for this very thing, you will be worn out by the opposition of men and devils. But if God be for you, who can be against you? Are all of them together stronger than God? O be not weary of well doing! Go on, in the name of God and in the power of His might, till even American slavery (the vilest that ever saw the sun) shall vanish away before it."

"That if the best of Kings—the most virtuous of Queens—and the most perfect Constitution, could make any nation happy, the people of this country had every reason to think themselves so."

"I would do anything that is in my power toward the extirpation of that trade which is a scandal not only to Christianity but humanity."

"But when the Son of Man shall come in his glory, the brightest crown will be given to the sufferers."

"I believe there is no liturgy in the World, either in ancient or modern language, which breathes more of a solid, scriptural, rational Piety, than the Common Prayer of the Church of England. And though the main of it was compiled considerably more than two hundred years ago, yet is the language of it, not only pure, but strong and elegant in the highest degree."

"Ever since I heard of it first I felt a perfect detestation of the horrid Slave Trade, but more particularly since I had the pleasure of reading what you have published upon the subject. Therefore I cannot but do everything in my power to forward the glorious design of your Society. And it must be a comfortable thing to every man of humanity to observe the spirit with which you have hitherto gone on. Indeed, you cannot go on without more than common resolution, considering the opposition you have to encounter, all the opposition which can be made by men who are not encumbered with either honour, conscience, or humanity, and will rush on per fasque ne fasque, through every possible means, to secure their great goddess, Interest. Unless they are infatuated in this point also, they will spare no money to carry their cause; and this has the weight of a thousand arguments with the generality of men."

"Most of those who gave him this title did not distinguish between a Jacobite and a Tory; whereby I mean ‘one that believes God, not the people, to be the origin of all civil power.’ In this sense he was a Tory; so was my father; so am I. But I am no more a Jacobite than I am a Turk; neither was my brother. I have heard him over and over disclaim that character."

"You must immediately drop any preacher that gives any countenance to Nathaniel Ward. While I live I will bear the most public testimony I can to the reality of witchcraft. Your denial of this springs originally from the Deists; and simple Christians lick their spittle. I heartily set them at open defiance."

"The whole matter is this. I have without the least bitterness advanced three reasons why I conceive it is not safe to tolerate the Roman Catholics. But still, I would not have them persecuted; I wish them to enjoy the same liberty, civil and religious, which they enjoyed in England before the late Act was repealed. Meantime I would not have a sword put into their hands; I would not give them liberty to hurt others."

"I plead for the safety of my country—yea, for the children that are yet unborn. ‘But cannot your country be safe unless the Roman Catholics are persecuted for their religion?’ Hold! Religion is out of the question. But I would not have them persecuted at all; I would only have them hindered from doing hurt. I would not put it in their power (and I do not wish that others should) to cut the throats of their quiet neighbours. ‘But they will give security for their peaceable behaviour.’ They cannot while they continue Roman Catholics; they cannot while they are members of that Church which receives the decrees of the Council of Constance, which maintains the spiritual power of the Bishop of Rome or the doctrine of priestly absolution."

"Are you a man? Then you should have an human heart. But have you indeed? What is your heart made of? Is there no such principle as Compassion there? Do you never feel another's pain? Have you no Sympathy? No sense of human woe? No pity for the miserable? When you saw the flowing eyes, the heaving breasts, or the bleeding sides and tortured limbs of your fellow-creatures, was you a stone, or a brute? Did you look upon them with the eyes of a tiger? When you squeezed the agonizing creatures down in the ship, or when you threw their poor mangled remains into the sea, had you no relenting? Did not one tear drop from your eye, one sigh escape from your breast? Do you feel no relenting now? If you do not, you must go on, till the measure of your iniquities is full. Then will the Great GOD deal with You, as you have dealt with them, and require all their blood at your hands."

"I deny that villany is ever necessary. It is impossible that it should ever be necessary for any reasonable creature to violate all the laws of justice, mercy, and truth. No circumstances can make it necessary for a man to burst in sunder all the ties of humanity. It can never be necessary for a rational being to sink himself below a brute. A man can be under no necessity of degrading himself into a wolf. The absurdity of the supposition is so glaring, that one would wonder any one can help seeing it."

"Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences."

"In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still. O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him. I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another’s not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him."

"Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call “enthusiasm;” but which, to all who are saved from real enthusiasm, from merely nominal Christianity, is “the wisdom of God, and the power of God;” the glorious image of the Most High; “righteousness and peace;” a “fountain of living water, springing up into everlasting life!”"

"As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word, enthousiasmos, is derived, none has yet been able to show. Some have endeavoured to derive it from en theoi, in God; because all enthusiasm has reference to him. … It is not improbable, that one reason why this uncouth word has been retained in so many languages was, because men were not better agreed concerning the meaning than concerning the derivation of it. They therefore adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it; it having been always a word of a loose, uncertain sense, to which no determinate meaning was affixed. It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and “spake” only “as they were moved by the Holy Ghost.” Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained. But neither of these is the sense wherein the word “enthusiasm” is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart “enthusiasm.” Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault. As to the nature of enthusiasm, it is ,undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way."

"“And Festus said with a loud voice, Paul, thou art beside thyself.” Acts 26:24. And so say all the world, the men who know not God, of all that are of Paul’s religion: of every one who is so a follower of him as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such Imputation, which is generally allowed to be consistent with common sense, —that is, a religion of form, a round of outward duties, performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some quantity of heathen morality; and yet not many will pronounce, that “much religion hath made you mad.” But if you aim at the religion of the heart, if you talk of “righteousness, and peace, and joy in the Holy Ghost,” then it will not be long before your sentence is passed, “Thou art beside thyself.”"

"Is not the eating of that bread, and the drinking of that cup, the outward, visible means, whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by the body of Christ once broken and the blood of Christ once shed for us? Let all, therefore, who truly desire the grace of God, eat of that bread, and drink of that cup."

"According to the decision of holy writ all who desire the grace of God are to wait for it in the means which he hath ordained; in using, not in laying them aside."

"For it is not a saint but a sinner that is forgiven, and under the notion of a sinner. God justifieth not the godly, but the ungodly; not those that are holy already, but the unholy."

"In all cases, the Church is to be judged by the Scripture, not the Scripture by the Church."