Prefaces and appendices

Preface To The Third Edition

FOR some years after Mr. Wesley had entered upon the office of a Christian Minister his views of evangelical truth were very defective. His temper was deeply serious, and it was his sincere and earnest desire to save his own soul, and them that heard him; but he understood not the nature and extent of the Christian salvation, nor the faith by which it is obtained. In this state he wrote and published little. A revised translation of Empire’s “Christian’s Pattern,” a single Sermon, and a small Collection of Prayers, which he formed for the use of his pupils at Oxford, were his only publications at this period of his life. The case was widely different when he was brought to an acquaintance, both in theory and experience, with the truth as it is in Jesus. He then felt that “the world was his parish;” and that he had a message from God to all men. The love of Christ constrained him to publish that message in all parts of the land, regardless of toil, contempt, and danger; and the same principle rendered him one of the most voluminous writers of the age. For fifty years the press was incessantly employed under his direction, in multiplying books of the most useful kind, adapted to the spiritual benefit of all classes of the community, but chiefly designed for the instruction of the poor. His different works were printed in London, Bristol, Dublin, and Newcastle-upon-Tyne; but they were often confided to the care of men who were incompetent to the task of correcting them; and the itinerant ministry in which he was incessantly employed rendered it impossible that they should undergo his own inspection as they passed through the press. The consequence was, that errors accumulated in them, till, in several instances, they failed to express the author’s meaning. Reminded, at length, by advancing years, of his approaching end, and desirous that, after his decease, his trumpet should not “give an uncertain sound,” he undertook a careful revision of his whole works, which he published in a uniform edition. It is comprised in thirty-two duodecimo volumes; the first of which bears the date of 1771, and the last that of 1774. To this edition the following address “to the reader” is prefixed: — “1. I have had a desire, for several years, if God should spare me a little longer, to print in one collection all that I had before published in separate tracts. (I mean, all the prose, except the Notes on the Bible, the System of Philosophy, the Christian Library, and the books which were designed for the use of Kingswood School) These I wanted to see printed together; but on a better paper, and with a little larger print than before.”

“2. I wanted to methodize these tracts, to range them under proper heads, placing those together which were on similar subjects, and in such order that one might illustrate another. This, it is easy to see, may be of use to the serious reader, who will then readily observe, that there is scarce any subject of importance, either in practical or controversial divinity, which is not treated of more or less, either professedly or occasionally.”

“3. But a far more necessary work than that of methodizing, was the correcting them. The correcting barely the errors of the press is of much more consequence than I had conceived, till I began to read them over with much more attention than I had done before. These, in many places, were such as not only obscured, but wholly destroyed, the sense; and frequently to such a degree, that it would have been impossible for any but me to restore it. Neither could I do it myself, in several places, without long consideration: The word inserted having little or no resemblance to that which I had used.

“4. But as necessary as these corrections were, there were others of a different kind, which were more necessary still. In revising what I had wrote on so many various subjects and occasions, and for so long a course of years, I found cause for not only literal or verbal corrections, but frequently for correcting the sense also. I am the more concerned to do this, because none but myself has a right to do it. Accordingly I have altered many words or sentences; many others I have omitted; and in various parts I have added more or less, as I judged the subject required: So that in this edition I present to serious and candid men my last and maturest thoughts, agreeable, I hope, to Scripture, reason, and Christian antiquity.

“5. It may be needful to mention one thing more, because it is a little out of the common way. In the extract from Milton’s ‘Paradise Lost,’ and in that from Dr. Young’s ‘Night Thoughts,’ I placed a mark before those passages which I judged were most worthy of the reader’s notice, The same thing I have taken the liberty to do throughout the ensuing volumes. Many will be glad of such a help; though still, every man has a right to judge for himself, particularly in matters of religion, because every man must give an account of himself to God. “JOHN WESLEY.

“March, 1771.”

The printer employed upon this occasion was William Pine, of Bristol; whose carelessness in a great measure defeated Mr. Wesley’s design in the correction of his works. In the seventeenth volume, page 56, the argument is completely ruined by an omission, which Mr. Wesley has thus noticed in the table of errata: — “By the inexcusable negligence of the printer and corrector, several paragraphs are here left out.” A more grievous instance of the same kind occurs in the twenty-ninth volume, page 183; where one hundred and seven pages are omitted, making a chasm in the Journal of one year and three months. On this subject the following entry is made by Mr. Wesley in the volume which he left in his own private library: — “H.B. from this day, July 20, 1749, to Nov. 2, 1751, is wanting, by the inexcusable negligence of the printer. An entire Journal!” In addition to these instances of flagrant inattention, it should also be stated, that Pine’s edition of Mr. Wesley’s works is disfigured throughout by inaccuracies, many of which greatly affect the sense. Mr. Wesley prepared a list of errata, which he prefixed to each volume; and in the copy of his works which he reserved for his personal use, he corrected the whole with his own hand. One of these errors may be properly mentioned as an example: The number might be greatly increased. In volume the twenty-eighth, page 98, having given an account of his mother’s death and funeral, Mr. Wesley inserts a letter written by her, in which she describes her manner of governing her children when they were under her care at Epworth. One of her rules was, as there stated, “That no sinful action, as lying, pilfering at church, or on the Lord’s day, disobedience, quarreling, etc., should ever pass unpunished.” This law of the family, as it here stands, is a perfect libel upon the understanding and conscience of the excellent mother, and upon the character and habits of her well-disciplined children. It supposes that, under ordinary circumstances, “pilfering” is not “sinful action;” and that it only becomes such when committed in the “church,” or on the Sabbath; and intimates that, if the children were only honest on that sacred day, and when engaged in public worship, they might, at other times, and in other places, transgress the eighth commandment with impunity. Suspicions have been actually deduced from this most objectionable passage, unfavorable even to the moral character of the Wesley family. Whereas they were all innocent in this affair. Mrs. Wesley’s rule was, “That no sinful action, as lying, pilfering, playing at church, or on the Lord’s day, disobedience, quarreling, etc., should ever pass unpunished.” Thus it stands in the early editions of the Journal, and thus it stands corrected by Mr. Wesley. Pine’s most injurious misprint, however, was perpetuated in the successive editions of the Journal for half a century; and during that period was also unhappily transferred to various other publications which have been extensively circulated.

Mr. Wesley’s edition of his own works was rendered particularly valuable by an addition that was made to those of his Sermons to which a legal importance was afterwards attached. These Sermons were published at different times, and were originally comprised in three duodecimo volumes. The first bears the date of 1746; the second, of 1748; and the third, of 1750. A fourth was added in the year 1760; containing also some other practical tracts, partly original and partly selected; and it was not numbered as connected with the former series. To these Sermons ten others were now added. Some of them had been published as separate pamphlets, having been preached on particular occasions: The rest appear to have been written for the express purpose of giving a more complete view of the author’s doctrinal system.¹ The entire series is inserted in the first four volumes of the works in the edition of 1771-1774; and to these Sermons it is that reference is made in the Trust Deeds of the Methodist chapels, as embodying, with his Notes on the New Testament, the doctrines of the Connection.

To meet the circumstances of the poor, the corrected and uniform edition of Mr. Wesley’s works was published in weekly numbers, at sixpence each.²

“1. That the work will be neatly printed in duodecimo, on a fine paper, and new letter; cast on purpose by Isaac Moore and Co.” “2. That a number, containing seventy-two pages, stitched in blue paper, shall be delivered weekly to the subscribers, till the whole is completed, at sixpence.”

“3. That every five numbers will make a handsome volume, containing about three hundred and sixty pages.”

“4. That in the last volume will be given a correct and copious Index.” “5. That particular attention will be paid, through the whole, to the goodness of the paper, and neatness of the print; so that when finished, it is not doubted but it will afford, general satisfaction to the subscribers, as well as put them in possession of a uniform and elegant edition of so valuable a work.”]

This edition contains a large number of tracts which were not written by Mr. Wesley, but abridged and adopted from various authors; and as he lived nearly twenty years after it was published, and continued during this interval to write with his usual diligence, at the time of his death it was, of course, extremely incomplete. To meet the wishes of his friends, therefore, in the year 1809 a new edition of his works, in the octavo size, was commenced, and finished in 1813. It is comprised in sixteen volumes, to which was afterwards added an Index to the whole. Respecting this edition it may be observed that the printer overlooked Mr. Wesley’s tables of errata; that the original arrangement of the Sermons was altered, those which were intended by the author to constitute the standard doctrines of Methodism being mixed up with others, apparently for the sake of variety; that two papers, one on baptism, (Vol. XIII., p. 412,) and another on the immortality of the soul, (Vol. XV., p. 343,) were not written by Mr. Wesley; and that, as no record of his entire works had been kept, nor any complete collection of them ever formed, many pamphlets, and other documents, written by him, were not known, and therefore not inserted. The edition was perhaps as complete as circumstances would then allow; it met the wishes of the Connection, and gratified Mr. Wesley’s friends; and the whole was sold in the course of a few years. With regard to the edition now before the reader, — which is denominated the “third,” and is said to have received “the last corrections of the author,” — it may be requisite to state, that two objects have been kept in view: The formation of a pure text of Mr. Wesley’s original writings; and a complete collection of them. To obtain these, no exertion has been spared. Of all his larger works Mr. Wesley left copies in his private library, containing corrections in his own handwriting. These corrections are now published for the first time; and every separate work has been carefully collated throughout with copies of different editions which were printed during the author’s life. That no literal or verbal inaccuracies have escaped detection is not pretended. A late writer, who was long practiced in typography, has remarked, that “absolute correctness in printing is perhaps unattainable;” and that “those are to be the most commended who come the nearest to it.” In a few instances, it has been perceived, letters have been broken, or drawn out, after the sheets were put to press; but nothing of the kind, it is believed, has occurred, so as to mislead the reader, or to render the author’s meaning uncertain. It is not uncommon, in reprinting, the works of deceased authors, to make occasional alterations, according to the views and taste of the person to whom the correction of the press is intrusted: A practice which cannot be too strongly reprobated, In many instances, to altar the style or sentiments of a deceased writer, especially without acknowledgment, is a far greater crime than that of violating the sanctity of his tomb. No such liberty has been taken with a single sentence of Mr. Wesley’s works.

It would not have been difficult, indeed, to render many passages in them more conformable to the rules of modern grammar; but this would have been to deprive them of one of their peculiarities, in which also they resemble the productions of the most eminent men among his contemporaries.

Every effort has been made to include the whole of Mr. Wesley’s original writings in the present edition. It contains upwards of twenty pamphlets, more than five hundred letters, and a large number of other documents, that were never embodied in any former collection of his works; and several of them are of superior interest and importance. Many of the letters are of great value; and the rest will serve to show the bent of the writer’s mind, and the nature and extent of his correspondence; while, at the same time, they contain hints and allusions which serve to illustrate the history of Methodism in different places. In the last volume are given a list of the prose works which Mr. Wesley abridged from various authors, and another of the poetical publications of the two brothers. They exhibit the astonishing mass of information which the Founder of Methodism placed within the reach of the common people; and will assist those persons who wish to form a complete collection of the works which received his sanction. The prefaces connected with them, and which are here given entire, constitute an important part of his instructive writings. These lists may not be absolutely perfect. It is possible that some future editor may discover both original publications of Mr. Wesley, and tracts abridged by him from the writings of other men, which are at present unknown; but nothing has been overlooked through inattention. Judging from internal evidence, the following tracts are believed not to have been originally written by Mr. Wesley; but as the means of ascertaining their authors were not at hand, they have been again inserted in his works: — “A Roman Catechism, with a Reply thereto;” (Vol. X., p. 86;) “The Origin of Image-Worship among Christians; “(Ibid., p. 175;) and “Directions concerning Pronunciation and Gesture.” (Vol. XIII., p. 518.) Much of the “Treatise on Baptism” (Vol. X., p. 188) is copied from a tract which was written by his father.

Mr. Wesley published a few of his tracts under different titles; and lest any persons should suppose that they are not inserted in this edition, because some of the titles do not there occur, it may be proper to state, that the pamphlet entitled, “Cautions and Directions given to the greatest Professors in the Methodist Societies, 1762,” was afterwards incorporated in the “Plain Account of Christian Perfection;” (Vol. XI., p. 427;) that the “Plain Account of Genuine Christianity, 1761,” often reprinted, — which is perhaps the most beautiful of all Mr. Wesley’s tracts, — forms the conclusion of his “Letter to Dr. Middleton;” (Vol. X., p. 67;) and that “The Dignity of Human Nature, 1786,” is the first chapter of “The Doctrine of Original Sin,” in answer to Dr. Taylor. (Vol. IX., p. 196.) To the uniform edition of his works which Mr. Wesley published, he appended translations of the: greater part of the classical quotations with which they abound. This example has been followed upon the present occasion. His own translations are preserved; and when he has given none, the best that could be obtained from other writers haven adopted. The quotations themselves, which are sometimes given in an accommodated form, have been carefully verified. In a few instances short notes are given at the foot of the page, where the subject seemed to require some elucidation. It would have been easy to increase both their number and length; but it was felt that there would be an impropriety in loading the volumes with such explanations as ought rather to be sought in biographical and historical compilations.

As Mr. Wesley’s works are of a very miscellaneous character, a copious Index is indispensable in order to their general utility as books of reference. This also has been attempted; and no small amount of time and labor has been expended upon it. Every subject of importance, and every person and place of any note, mentioned in these admirable volumes, it is presumed, may now be referred to without difficulty.

While every attempt has been made to render this edition worthy of the distinguished author, and of the Connection of which he was the Founder, justice requires that the liberal encouragement which has been given to it should be acknowledged. The number of subscribers has regularly increased from the publication of the first volume; and, notwithstanding the agricultural and commercial distress which so generally prevails, two thousand copies of the work are now in circulation: A cheering proof of the esteem in which Mr. Wesley’s incomparable writings are holden, and of the respect which is cherished for the talents and virtues of that apostolic man. It is a favorable circumstance, that Mr. Wesley’s works are completed precisely at the time when his Life by the Rev. Richard Watson has made its appearance. In that very instructive biography Mr. Wesley’s doctrinal views are well explained, and the peculiarities of his character and conduct are defended with admirable ability and effect.

In publishing this edition of Mr. Wesley’s works, it is presumed that the Methodist Connection has only in part discharged a debt which has long been due to his memory. That debt will never be fully canceled, until the tracts which he abridged from other writers shall be republished; and especially until a uniform edition of his poetical works, and those of his gifted brother, shall be given to the world. In addition to the volumes of hymns which they published, and many of which have long been out of print, Mr. Charles Wesley left in manuscript five quarto volumes of hymns on the Four Gospels, and the Acts of the Apostles, revised for publication with the greatest care, both by himself and his brother, besides several other volumes of miscellaneous poetry; the whole of which are distinguished by his characteristic elegance and strength, and especially by a spirit of fervent piety. These compositions have lately become the property of the Methodist Conference, by purchase from his heir, and, with those which are already before the world, form such a body of devotional poetry as the Christian church has never seen. The number of Mr. Wesley’s publications may well excite surprise, when viewed in connection with his incessant traveling, his uninterrupted ministerial labors, and the nature and extent of his pastoral cares. The works of such men as Mr. Baxter and Bishop Taylor are more voluminous than his original compositions; but those distinguished men were compelled to spend the greater part of their lives in retirement: Whereas Mr. Wesley’s life was one of the greatest activity. He published more books, traveled more miles, and preached more sermons, than any other Minister of his age; and the entire history of human nature does not furnish a higher example of laborious diligence in the service of God and man.

His style bears a strong resemblance to that of Addison; and for terseness, perspicuity, simplicity, and force, has perhaps never been surpassed. He regarded “a great book as a great evil;” and in all his publications, whether original or adopted, aimed at brevity. By this means he saved his own time and that of his reader, and secured the sale of his works among the poor: For, unlike those writers who are authors by profession, he has distinctly stated, that he never published anything for the sake of pecuniary advantage; but simply to defend the truth, or to convey instruction. The presumed “ignorance” of Mr. Wesley’s societies has often been a subject of allusion, and of illiberal remark: But the fact is, that the greater part of the common people of England were left with scarcely any knowledge either of religion or of letters. He taught them the nature and necessity of Christian piety; and at the same time made provision for their intellectual improvement. To explain and enforce practical godliness was his great concern; but in subordination to this, he labored to excite a taste for elegant literature, and supplied persons in comparative poverty with the means of obtaining useful knowledge in its various branches. It will be perceived that he published grammars of five different languages; a compendium of logic; a selection of elegant moral poetry; a concise history of England, and of the Christian church; a system of natural philosophy; and a commentary on the entire Scriptures. By more than half a century he anticipated the laudable exertions which are now in progress to promote the general instruction of the community. The cheap and useful literature of the present day, in the shape of popular “Libraries,” is an imitation, whether designedly or not, of his “Christian Library,” and of the other works just specified. Modern compilers have few difficulties to surmount. They can readily avail themselves of the improvements of science, and of that appetite for knowledge which is excited by the labors of the “schoolmaster.” Mr. Wesley had to create that appetite; and he had to create it in a people deeply sunk in ignorance, and addicted to brutal habits. His “Christian Library” was a noble effort to render available to the spiritual interests of the people in general, the scarce and valuable works of voluminous and learned authors. The historical and scientific compilations which he published were adapted to the wants of a people who had already begun to read and to think; and show that, in his apprehension, there is a close connection between useful knowledge and vital godliness. Unhappily, some of the cheap publications of the present day contain sentiments unfavorable to religion, morality, and social order; whereas the whole of his publications are at once designed and calculated, not only to improve the understanding, but also to promote the love of God and man. They inculcate rational and scriptural piety, universal benevolence, and the purest loyalty and patriotism.

To young persons who are studying the arts of composition and correct reasoning, Mr. Wesley’s original works will ever be of inestimable value; as a record also of the rise and progress of that revival of true religion which distinguished the eighteenth century, and from which such important results have arisen, they possess a deep and a permanent interest; but their chief excellence consists in an exhibition of Christianity in its spirituality and power, and of the scriptural method of obtaining it. They call the attention of professing Christians from the vanities of the world, and from a religion of mere form, to the “pearl of great price,” — that “kingdom of God,” which “is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.”

Thomas Jackson.

London, May 16th, 1831.

AN EXTRACT

OF THE

REV. MR. JOHN WESLEY’S

JOURNAL

FROM HIS EMBARKING FOR GEORGIA,

TO HIS RETURN TO LONDON

What shall we say then? That Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by Faith, but as it were by the works of the law. Romans 9:30-32.

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Number 1 - Preface

1. IT was in pursuance of an advice given by Bishop Taylor, in his “Rules for Holy Living and Dying,” that, about fifteen years ago, I began to take a more exact account than I had done before, of the manner wherein I spent my time, writing down how I had employed every hour. This I continued to do wherever I was, till the time of my leaving England. The variety of scenes which I then passed through, induced me to transcribe, from time to time, the more material parts of my diary, adding here and there such little reflections as occurred to my mind. Of this journal thus occasionally compiled, the following is a short extract: It not being my design to relate all those particulars, which I wrote for my own use only; and which would answer no valuable end to others, however important they were to me.

2. Indeed I had no design or desire to trouble the world with any of my little affairs: As cannot but appear to every impartial mind, from my having been so long “as one that heareth not;” notwithstanding the loud and frequent calls I have had to answer for myself. Neither should I have done it now, had not Captain Williams’s affidavit, published as soon as he had left England, laid an obligation upon me, to do what in me lies, in obedience to that command of God, “Let not the good which is in you be evil spoken of.” With this view I do at length “give an answer to every man that asketh me a reason of the hope which is in me,” that in all these things “I have a conscience void of offense toward God and toward men.”

3. I have prefixed hereto a letter, wrote several years since, containing a plain account of the rise of that little society in Oxford, which has been so variously represented. Part of this was published in 1733; but without my consent or knowledge. It now stands as it was wrote; without any addition, diminution, or amendment; it being my only concern herein nakedly to “declare the thing as it is.”

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Introductory Letter

4. Perhaps my employments of another kind may not allow me to give any farther answer to them who “say all manner of evil of me falsely,” and seem to “think that they do God service.” Suffice it, that both they and I shall shortly “give an account to Him that is ready to judge the quick and the dead.”

INTRODUCTORY LETTER

SIR,

OXON, Oct. 18th, 1732.

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

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

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

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

If all the persons concerned in “that ridiculous society, whose follies you have so often heard repeated,” could but give such a proof of their deserving the glorious title¹ which was once bestowed upon them, they would be contented that their “lives” too should be “counted madness, and their end” thought to be “without honor.” But the truth is, their title to holiness stands upon much less stable foundations; as you will easily perceive when you know the ground of this wonderful outcry, which it seems England is not wide enough to contain.

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

Part of his answer, dated September 21st, 1730, was this: — “And now, as to your own designs and employments, what can I say less of them than, Valde probo:² And that I have the highest reason to bless God, that he has given me two sons together at Oxford, to whom he has given grace and courage to turn the war against the world and the devil, which is the best way to conquer them. They have but one more enemy to combat with, the flesh; which if they take care to subdue by fasting and prayer, there will be no more for them to do, but to proceed steadily in this same course, and expect ‘the crown which fadeth not away.’ You have reason to bless God, as I do, that you have so fast a friend as Mr. M., who, I see, in the most difficult service, is ready to break the ice for you. You do not know of how much good that poor wretch who killed his wife has been the providential occasion. I think I must adopt Mr. M., to be my son, together with you and your brother Charles; and when I have such a ternion to prosecute that war, wherein I am now miles emeritus,³ I shall not be ashamed when they speak with their enemies in the gate.

“I am afraid lest the main objection you make against your going on in the business with the prisoners may secretly proceed from flesh and blood. For ‘who can harm you if you are followers of that which is so good;’ and which will be one of the marks by which the Shepherd of Israel will know his sheep at the last day? — though if it were possible for you to suffer a little in the cause, you would have a confessor’s reward. You own, none but such as are out of their senses would be prejudiced against your acting in this manner; but say, ‘These are they that need a physician.’ But what if they will not accept of one, who will be welcome to the poor prisoners? Go on then, in God’s name, in the path to which your Savior has directed you, and that track wherein your father has gone before you! For when I was an undergraduate at Oxford, I visited those in the castle there, and reflect on it with great satisfaction to this day. Walk as prudently as you can, though not fearfully, and my heart and prayers are with you.

“Your first regular step is, to consult with him (if any such there be) who has a jurisdiction over the prisoners; and the next is, to obtain the direction and approbation of your Bishop. This is Monday morning, at which time I shall never forget you. If it be possible, I should be glad to see you all three here in the fine end of the summer. But if I cannot have that satisfaction, I am sure I can reach you everyday, though you were beyond the Indies. Accordingly, to Him who is every where I now heartily commit you, as being

“Your most affectionate and joyful father.”

In pursuance of these directions, I immediately went to Mr. Gerard, the Bishop of Oxford’s Chaplain, who was likewise the person that took care of the prisoners when any were condemned to die: (At other times they were left to their own care:) I proposed to him our design of serving them as far as we could, and my own intention to preach there once a month, if the Bishop approved of it. He much commended our design, and said he would answer for the Bishop’s approbation, to whom he would take the first opportunity of mentioning it. It was not long before he informed me he had done so, and that his Lordship not only gave his permission, but was greatly pleased with the undertaking, and hoped it would have the desired success.

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

“December 1.

“This day I received both yours, and this evening, in the course of our reading, I thought I found an answer that would be more proper than any I myself could dictate; though since it will not be easily translated, I send it in the original. Πολλη μοι καυχησις υπερ υμων πεπληρωμαι τῃ παρακλησει,

υπερπερισσευομαι τῃ χαρᾳ⁴ (2 Corinthians 7:4.) What would you be? Would you be angels? I question whether a mortal can arrive to a greater degree of perfection, than steadily to do good, and for that very reason patiently and meekly to suffer evil. For my part, on the present view of your actions and designs, my daily prayers are, that God would keep you humble; and then I am sure that if you continue ‘to suffer for righteousness’ sake,’ though it be but in a lower degree, ‘the spirit of glory and of God’ shall, in some good measure, ‘rest upon you.’ Be never weary of

well-doing: Never look back; for you know the prize and the crown are before you: Though I can scarce think so meanly of you, as that you would be discouraged with ‘the crackling of thorns under a pot.’ Be not high-minded, but fear. Preserve an equal temper of mind under whatever treatment you meet with from a not very just or well-natured world. Bear no more sail than is necessary, but steer steady. The less you value yourselves for these unfashionable duties, (as there is no such thing as works of supererogation,) the more all good and wise men will value you, if they see your actions are of a piece; or, which is infinitely more, He by whom actions and intentions are weighed will both accept, esteem, and reward you.”

Upon this encouragement we still continued to meet together as usual; and to confirm one another, as well as we could, in our resolutions, to communicate as often as we had opportunity; (which is here once a week;) and do what service we could to our acquaintance, the prisoners, and two or three poor families in the town. But the outcry daily increasing, that we might show what ground there was for it, we proposed to our friends, or opponents, as we had opportunity, these or the like questions: — I. Whether it does not concern all men of all conditions to imitate Him, as much as they can, “who went about doing good?”

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

Whether we shall not be more happy hereafter, the more good we do now? Whether we can be happy at all hereafter, unless we have, according to our power, “fed the hungry, clothed the naked, visited those that are sick, and in prison;” and made all these actions subservient to a higher purpose, even the saving of souls from death?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I do not remember that we met with any person who answered any of these questions in the negative; or who even doubted, whether it were not lawful to apply to this use that time and money which we should else have spent in other diversions. But several we met with who increased our little stock of money for the prisoners and the poor, by subscribing something quarterly to it; so that the more persons we proposed our designs to, the more we were confirmed in the belief of their innocence, and the more determined to pursue them, in spite of the ridicule, which increased fast upon us during the winter. However, in spring I thought it could not be improper to desire farther instructions from those who were wiser and better than ourselves; and, accordingly, (on May 18th, 1731,) I wrote a particular account of all our proceedings to a Clergyman of known wisdom and integrity. After having informed him of all the branches of our design, as clearly and simply as I could, I next acquainted him with the success it had met with, in the following words: — “Almost as soon as we had made our first attempts this way, some of the men of wit in Christ Church entered the lists against us; and, between mirth and anger, made a pretty many reflections upon the Sacramentarians, as they were pleased to call us. Soon after, their allies at Merton changed our title, and did us the honor of styling us, The Holy Club. But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew, that if he dared to go to the weekly communion any longer, he would immediately turn him out of doors. That argument, indeed, had no success: The young gentleman communicated next week; upon which his uncle, having again tried to convince him that he was in the wrong way, by shaking him by the throat to no purpose, changed his method, and by mildness prevailed upon him to absent from it the Sunday following; as he has done five Sundays in six ever since. This much delighted our gay opponents, who increased their number apace; especially when, shortly after, one of the seniors of the college having been with the Doctor, upon his return from him sent for two young gentlemen severally, who had communicated weekly for some time, and was so successful in his exhortations, that for the future they promised to do it only three times a year. About this time there was a meeting (as one who was present at it informed your son) of several of the officers and seniors of the college, wherein it was consulted what would be the speediest way to stop the progress of enthusiasm in it. The result we know not, only it was soon publicly reported, that Dr. — and the censors were going to blow up The Godly Club. This was now our common title; though we were sometimes dignified with that of The Enthusiasts, or The Reforming Club.”

Part of the answer I received was as follows: —

“Good Sir,”

“A PRETTY while after the date, yours came to my hand. I waved my answer till I had an opportunity of consulting your father, who, upon all accounts, is a more proper judge of the affair than I am. But I could never find a fit occasion for it. As to my own sense of the matter, I confess, I cannot but heartily approve of that serious and religious turn of mind that prompts you and your associates to those pious and charitable offices; and can have no notion of that man’s religion, or concern for the honor of the University, that opposes you, as far as your design respects the colleges. I should be loath to send a son of mine to any seminary, where his conversing with virtuous young men, whose professed design of meeting together at proper times was to assist each other in forming good resolutions, and encouraging one another to execute them with constancy and steadiness, was inconsistent with any received maxims or rules of life among the members. As to the other branch of your design, as the town is divided into parishes, each of which has its proper Incumbent, and as there is probably an Ecclesiastic who has the spiritual charge of the prisoners, prudence may direct you to consult them: For though I dare not say you would be too officious, should you of your own mere motion seek out the persons that want your instructions and charitable contributions; yet should you have the concurrence of their proper Pastor, your good offices would be more regular, and less liable to censure.”

Your son was now at Holt: However, we continued to meet at our usual times, though our little affairs went on but heavily without him. But at our return from Lincolnshire, in September last, we had the pleasure of seeing him again; when, though he could not be so active with us as formerly, yet we were exceeding glad to spend what time we could in talking and reading with him. It was a little before this time my brother and I were at London, when going into a bookseller’s shop, (Mr. Rivington’s, in St. Paul’s Church-yard,) after some other conversation, he asked us whether we lived in town; and upon our answering, “No; at Oxford,” — “Then, gentlemen,” said he, “let me earnestly recommend to your acquaintance a friend I have there, Mr. Clayton, of Brazennose.” Of this, having small leisure for contracting new acquaintance, we took no notice for the present. But in the spring following, (April 20th,) Mr. Clayton meeting me in the street, and giving Mr. Rivington’s service, I desired his company to my room, and then commenced our acquaintance. At the first opportunity I acquainted him with our whole design, which he immediately and heartily closed with: And not long after, Mr. M — having then left Oxford, we fixed two evenings in a week to meet on, partly to talk upon that subject, and partly to read something in practical divinity.

The two points whereunto, by the blessing of God and your son’s help, we had before attained, we endeavored to hold fast: I mean, the doing what good we can; and, in order thereto, communicating as often as we have opportunity. To these, by the advice of Mr. Clayton, we have added a third, — the observing the fasts of the Church; the general neglect of which we can by no means apprehend to be a lawful excuse for neglecting them. And in the resolution to adhere to these and all things else which we are convinced God requires at our hands, we trust we shall persevere till he calls us to give an account of our stewardship. As for the names of Methodists, Supererogation-men, and so on, with which some of our neighbors are pleased to compliment us, we do not conceive ourselves to be under any obligation to regard them, much less to take them for arguments. “To the law and to the testimony” we appeal, whereby we ought to be judged. If by these it can be proved we are in an error, we will immediately and gladly retract it: If not, we “have not so learned Christ,” as to renounce any part of his service, though men should “say all manner of evil against us,” with more judgment and as little truth as hitherto. We do, indeed, use all the lawful means we know, to prevent “the good which is in us from being evil spoken of:” But if the neglect of known duties be the one condition of securing our reputation, why, fare it well; we know whom we have believed, and what we thus lay out He will pay us again. Your son already stands before the judgment-seat of Him who judges righteous judgment; at the brightness of whose presence the clouds remove: His eyes are open, and he sees clearly whether it was “blind zeal, and a thorough mistake of true religion, that hurried him on in the error of his way;” or whether he acted like a faithful and wise servant, who, from a just sense that his time was short, made haste to finish his work before his Lord’s coming, that “when laid in the balance” he might not “be found wanting.”

I have now largely and plainly laid before you the real ground of all the strange outcry you have heard; and am not without hope that by this fairer representation of it than you probably ever received before, both you and the Clergyman you formerly mentioned may have a more favorable opinion of a good cause, though under an ill name. Whether you have or no, I shall ever acknowledge my best services to be due to yourself and your family, both for the generous assistance you have given my father, and for the invaluable advantages you son has (under God) bestowed on, Sir,

Your ever obliged and most obedient servant.

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On the Death Of Mr. Morgan, of Christ Church

BY THE REV. MR. SAMUEL WESLEY.

We fools counted his life madness.

IF aught beneath them happy souls attend, Let Morgan hear the triumph of a friend, And hear well-pleased. Let libertines so gay With careless indolence despise the lay; Let critic wits, and fools for laughter born, Their verdict pass with supercilious scorn; Let jovial crowds, by wine their senses drowned, Stammer out censure in their frantic round; Let yawning sluggards faint dislike display, Who, while they trust tomorrow, lose today; Let such as these the sacred strains condemn; For ‘tis true glory to be hiss’d by them. Wise in his prime, he waited not for noon; Convinced that mortal never lived too soon. As if foreboding then his little stay, He made his morning bear the heat of day. Fix’d, while unfading glory he pursues, No ill to hazard, and no good to lose: No fair occasion glides unheeded by; Snatching the golden moments as they fly, He by few fleeting hours ensures eternity. Friendship’s warm beams his artless breast inspire, And tenderest reverence for a much-loved sire. He dared for heaven this flattering world forego, Ardent to teach, as diligent to know; Unwrapped by sensual views or vulgar aims, By idle riches, or by idler names;

Fearful of sin in every close disguise; Unmoved by threatening or by glozing lies. Seldom indeed the wicked came so far, Forced by his piety to defensive war; Whose zeal for other men’s salvation shown, Beyond the reach of hell secured his own. Gladd’ning the poor where’er his steps he turn’d; Where pined the orphan, or the widow mourn’d; Where prisoners sigh’d beneath guilt’s horrid stain, The worst confinement and the heaviest chain; Where death’s sad shade the uninstructed sight Veil’d with thick darkness in the land of light. Our Savior thus fulfill’d his great design, (If human we may liken to divine,)

Heal’d each disease that bodies frail endure, And preach’d the’ unhoped-for Gospel to the poor. To means of grace the last respect he show’d, Nor sought new paths, as wiser than his God: Their sacred strength preserved him from extremes Of empty outside or enthusiast dreams; Whims of Molinos, lost in rapture’s mist, Or Quaker, late-reforming quietist.

He knew that works our faith must here employ, And that ‘tis heaven’s great business to enjoy. Fix’d on that heaven he death’s approaches saw, Nor vainly murmur’d at our nature’s law; Repined not that his youth so soon should go, Nor grieved for fleeting pleasures here below. Of sharpest anguish scorning to complain, He fills with mirth the intervals of pain. Nor only unappall’d, but joyful, sees The dark, cold passage that must lead to peace; Strong with immortal bloom secure to rise, The tears for ever banish’d from his eyes. Who now regrets his early youth would spend The life so nobly that so soon should end? Who blames the stripling for performing more Than Doctors grave, and Prelates of threescore? Who now esteems his fervor indiscreet, His prayers too frequent, or his alms too great? Who thinks, where blest he reigns beyond the sky, His crown too radiant, or his throne too high? Who but the Fiend, who once his cause withstood, And whisper’d, — “Stay till fifty to be good?” Sure, if believed, to’ obtain his hellish aim, Adjourning to the time that never came.

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Number 2 - Preface

1. THAT men revile me, and say all manner of evil against me; that I am become as it were a monster unto many; that the zealous of almost every denomination cry out, away with such a fellow from the earth: “This gives me, with regard to myself, no degree of uneasiness. For I know the scripture must be fulfilled, “If they have called the Master of the house Beelzebub, how much more them of his household?” But it does give me a concern, with regard to those who, by this artifice of the devil, are prevented from hearing that word which is able to save their souls.

2. For the sake of these, and indeed of all who desire to hear the truth of those things which have been so variously related, I have been induced to publish this farther account; and I doubt not but it will even hence appear, to all candid and impartial judges, that I have hitherto lived in all good conscience toward God.

3. I shall be easily excused, by those who either love or seek the Lord Jesus in sincerity, for speaking so largely of the Moravian Church; a city which ought to be set upon a hill: Their light hath been too long hid under a bushel: It is high time it should at length break forth, and “so shine before men, that others also may glorify their Father which is in heaven.”

4. If any should ask, “But do you think even this Church is perfect, without spot, or wrinkle, or any such thing?” I answer plainly, “No; though I trust it will be, when patience has had its perfect work.” But neither do I think it right to entertain the world with the spots of God’s children.

5. It has been further asked, whether I imagine God is to be found only among them. I reply, “By no means. I know there is a God in England, and we need not go to seek Him in strange lands.” I know that in our own, He is very nigh unto all that call upon Him; and therefore I think those unwise (to say no more) who run to inquire after Him in Holland or Germany.

6. When I went, the case was widely different. God had not then “made bare his arm” before us as he hath now done; in a manner (I will be bold to say) which had not been known either in Holland or Germany at that time, when He who ordereth all things wisely, according to “the counsel of his own will,” was pleased by me to open the intercourse between the English and the Moravian Church.

7. The particular reason which obliged me to relate so much of the conversation I had with those holy men, is this: — In September, 1738, when I returned from Germany, I exhorted all I could to follow after that great salvation, which is through faith in the blood of Christ; waiting for it, “in all the ordinances of God,” and in “doing good, as they had opportunity, to all men.” And many found the beginning of that salvation, being justified freely, having peace with God through Christ, rejoicing in hope of the glory of God, and having his love shed abroad in their hearts.

8. But about September, 1739, while my brother and I were absent, certain men crept in among them unawares, greatly troubling and subverting their souls; telling them, they were in a delusion; that they had deceived themselves, and had no true faith at all. “For,” said they, “none has any justifying faith, who has ever any doubt or fear, which you know you have; or who has not a clean heart, which you know you have not: Nor will you ever have it, till you leave off using the means of grace; (so called;) till you leave off running to church and sacrament, and praying, and singing, and reading either the Bible, or any other book; for you cannot use these things without trusting in them. Therefore, till you leave them off, you can never have true faith; you can never till then trust in the blood of Christ.”

9. And this doctrine, from the beginning to this day, has been taught as the doctrine of the Moravian Church. I think, therefore, that it is my bounded duty to clear the Moravians from this aspersion; and the more, because I am perhaps the only person now in England that both can and will do it. And I believe it is the peculiar providence of God that I can: That two years since the most eminent members of that Church should so fully declare both their experience and judgment, touching the very points now in question.

10. The sum of what has been asserted, as from them, is this: — “1. That a man cannot have any degree of justifying faith, till he is wholly freed from all doubt and fear; and till he has, in the full, proper sense, a new, a clean heart.

“2. That a man may not use the ordinances of God, the Lord’s Supper in particular, before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart.”

In flat opposition to this, I assert,

“1. That a man may have a degree of justifying, faith, before he is wholly freed from all doubt and fear; and before he has, in the full, proper sense, a new, a clean heart.

“2. That a man may use the ordinances of God, the Lord’s Supper in particular, before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart.”

I farther assert, “This I learned (not only from the English, but also) from the Moravian Church.”

And I hereby openly and earnestly call upon that Church, (and upon Count Zinzendorf in particular, who, I trust, is not ashamed or afraid to avow any part of the Gospel of Christ,) to correct me, and explain themselves, if I have misunderstood or misrepresented them. John Wesley.

LONDON,

Sept. 29, 1740.

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Number 3 - Preface

1. WHEN at first men began to lay to my charge things which I knew not, I often thought, “Had I but two or three intimate friends who knew what my life and conversation were, they might easily speak what they had seen and heard, and all such aspersions would fall to the ground.” But I perceived my mistake as soon as I had two or three who were my friends indeed, not in name only. For a way was easily found to prevent their being of any such use as I once imagined they would be. This was done at a stroke, and that once for all, by giving them and me a new name: A name which, however insignificant in itself, yet had this peculiar effect, utterly to disable me from removing whatever accusation might, for the time to come, be cast upon me, by invalidating all which those who knew me best were able to say in my behalf; nay, which any others could say. For, how notorious is it, that if a man dare to open his mouth in my favor, it needs only be replied, “I suppose you are a Methodist too,” and all he has said is to pass for nothing!

2. Hence, on the one hand, many who knew what my conversation was, were afraid to declare the truth, lest the same reproach should fall upon them:

And those few who broke through this fear, were soon disabled from declaring it with effect, by being immediately ranked with him they defended. What impartial man then can refuse to say, “It is permitted to thee to answer for thyself?” Only do not add, “But thou shalt not persuade me, though thou dost persuade me: I am resolved to think as I did before.” Not so, if you are a candid man. You have heard one side already: Hear the other; weigh both; allow for human weakness, and then judge as you desire to be judged.

3. What I design in the following extract is, openly to declare to all mankind, what it is that the Methodists (so called) have done, and are doing now: Or, rather, what it is that God hath done, and is still doing, in our land. For it is not the work of man which hath lately appeared. All who calmly observe it must say, “This is the Lord’s doing, and it is marvellous in our eyes.”

4. Such a work this hath been in many respects, as neither we nor our fathers had known. Not a few whose sins were of the most flagrant kind, drunkards, swearers, thieves, whoremongers, adulterers, have been brought “from darkness unto light, and from the power of Satan unto God.” Many of these were rooted in their wickedness, having long gloried in their shame, perhaps for a course of many years, yea, even to hoary hairs. Many had not so much as a notional faith, being Jews, Arians, Deists, or Atheists. Nor has God only made bare his arm in these last days, in behalf of open publicans and sinners; but many “of the Pharisees” also “have believed on Him,” of the “righteous that needed no repentance;” and, having received “the sentence of death in themselves,” have then heard the voice that raise the dead: Have been made partakers of an inward, vital religion; even “righteousness, and peace, and joy in the Holy Ghost.”

5. The manner wherein God hath wrought this work in many souls is as strange as the work itself. It has generally, if not always, been wrought in one moment. “As the lightning shining from heaven,” so was “the coming of the Son of Man,” either to bring peace or a sword; either to wound or to heal; either to convince of sin, or to give remission of sins in his blood. And the other circumstances attending it have been equally remote from what human wisdom would have expected. So true is that word, “My thoughts are not your thoughts, neither are your ways my ways.”

6. These extraordinary circumstances seem to have been designed by God for the further manifestation of his work, to cause his power to be known, and to awaken the attention of a drowsy world. And yet, even from these some have drawn their grand objection against the whole work. — “‘We never saw it,’ say they, ‘on this fashion;’ therefore the work is not of God.” To prove which farther, they have not only greatly misrepresented many circumstances that really were, but have added many that were not, often without any regard either to truth or probability. A bare recital of those facts, which were “not done in a corner,” is the best answer to this sort of objections. To those which have been judged to be of more weight, I have occasionally given a more particular answer.

7. Yet I know even this will by no means satisfy the far greater part of those who are now offended. And for a plain reason, — because they will never read, it: They are resolved to hear one side, and one only. I know also, that many who do read it will be just of the same mind they were before; because they have fixed their judgment already, and do not regard anything which such a fellow can say. Let them see to that. I have done my part. I have delivered mine own soul. Nay, I know that many will be greatly offended at this very account. It must be so from the very nature of the things which are therein related. And the best appellation I expect from them, is that of a fool, a madman, an enthusiast. All that in me lies is, to relate simple truth in as inoffensive manner as I can. Let God give it the effect which pleaseth him, and which is most for his glory!

8. May “He who hath the key of the house of David, who openeth and no man shutteth,” open “a great and effectual door” by whom it pleaseth Him, for his everlasting Gospel! May be “send by whom He will send,” so it may “run and be glorified” more and more! May He “ride on conquering and to conquer,” until “the fullness of the Gentiles” be come in; and “the earth be filled with the knowledge of the glory of the Lord, as the waters cover the sea!”

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Number 4 To The Moravian Church

MORAVIAN CHURCH,¹

MORE ESPECIALLY THAT PART OF IT NOW OR

LATELY RESIDING IN ENGLAND.

1. I AM constrained, at length, to speak my present sentiments concerning you, according to the best light I have; and this, not only upon my own account, that, if I judge amiss, I may receive better information; but for the sake of all those who either love or seek the Lord Jesus in sincerity. Many of these have been utterly at a loss how to judge; and the more so, because they could not but observe, (as I have often done with sorrow of heart,) that scarce any have wrote concerning you, (unless such as were extravagant in your commendation,) who were not evidently prejudiced against you. Hence they either spoke falsely, laying to your charge things which you knew not; or, at least, unkindly; putting the worst construction on things of a doubtful nature, and setting what perhaps was not strictly right in the very worst light it would bear. Whereas, (in my apprehension,) none is capable of judging right, or assisting others to judge right, concerning you, unless he can speak of you as he does of the friend who is as his own soul.

2. Yet it is not wholly for their sake, but for your own also that I now write. It may be, the “Father of lights,” the Giver of “every good gift,” may even by a mean instrument speak to your hearts. My continual desire and prayer to God is, that you may clearly see “what is that good and perfect will” of the Lord; and fully discern how to separate that which is precious among you from the vile.

3. I have delayed thus long, because I loved you, and was, therefore, unwilling to grieve you in any thing; and likewise because I was afraid of creating another obstacle to that union which (if I know my own heart in any degree) I desire above all things under heaven. But I dare no longer delay, lest my silence should be a snare to any others of the children of God; and lest you yourselves should be more confirmed in what I cannot reconcile to the Law and the Testimony. This would strengthen the bar which I long to remove; and were that once taken out of the way, I should rejoice to be a door-keeper in the house of God, a hewer of wood or drawer of water, among you. Surely I would follow you to the ends of the earth, or remain with you in the uttermost parts of the sea.

4. What unites my heart to you is, the excellency (in many respects) of the doctrine taught among you: Your laying the true foundation, “God was in Christ, reconciling the world unto himself;” your declaring the free grace of God the cause, and faith the condition, of justification; your bearing witness to those great fruits of faith, “righteousness, and peace, and joy in the Holy Ghost;” and that sure mark thereof, “He that is born of God doth not commit sin.”

5. I magnify the grace of God which is in many among you, enabling you to love Him who hath first loved us; teaching you, in whatsoever state you are, therewith to be content; causing, you to trample under foot the lust of the flesh, the lust of the eye, and the pride of life; and, above all, giving you to love one another in a manner the world knoweth not of.

6. I praise God that He hath delivered, and yet doth deliver, you from those outward sins that over spread the face of the earth. No cursing, no light or false swearing, no profaning the name of God, is heard among you. No robbery or theft, no gluttony or drunkenness, no whoredom or adultery, no quarreling or brawling, (those scandals of the Christian name,) are found within your gates. No diversions but such as become saints, as may be used in the name of the Lord Jesus. You regard not outward adorning, but rather desire the ornament of a serious, meek, and quiet spirit. You are not slothful in business, but labor to eat your own bread; and wisely manage “the mammon of unrighteousness,” that ye may have to give to others also, to feed the hungry, and cover the naked with a garment.

7. I love and esteem you for your excellent discipline, scarce inferior to that of the apostolic age; for your due subordination of officers, every one knowing and keeping his proper rank; for your exact division of the people under your charge, so that each may be fed with food convenient for them; for your care that all who are employed in the service of the Church should frequently and freely confer together; and, in consequence thereof, your exact and seasonable knowledge of the state of every member; and your ready distribution either of spiritual or temporal relief, as every man hath need.

8. Perhaps, then, some of you will say, “If you allow all this, what more can you desire?” The following extract will answer you at large, wherein I have first given a naked relation (among other things) of many facts and conversations that passed between us in the same order of time as they occurred, and then summed up what I cannot approve of yet, that it may be tried by the word of God.

9. This I have endeavored to do with a tender hand; relating no more than I believed absolutely needful; carefully avoiding all tart and unkind expressions, all that I could foresee would be disobliging to you, or any farther offensive than was implied in the very nature of the thing; laboring every where to speak consistently with that deep sense which is settled in my heart, that you are (though I cannot call you Rabbi, infallible) yet far, far better and wiser than me.

10. And if any of you will smite me friendly, and reprove me; if you will show me wherein I have erred, either in the matter or manner of the following relation, or any part thereof, I will, by the grace of God, confess it before angels and men, in whatsoever way you shall require. Meanwhile do not cease to pray for

Your weak, but still affectionate Brother,

JOHN WESLEY.

LONDON, JUNE 24, 1744.

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Wesley's Works Vol. 2 - Journals

THE AGES DIGITAL LIBRARY

COLLECTIONS

THE COMPLETE WORKS OF

JOHN WESLEY, VOLUME 2

JOURNALS 1745-1760

by John Wesley

B o o k s F o r T h e A g e s

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Mr. Wesley's Last Will and Testament

IN THE NAME OF GOD, AMEN.

I, JOHN WESLEY, Clerk, some time Fellow of Lincoln College, Oxford, revoking all others, appoint this to be my last Will and Testament. I give all my books, now on sale, and the copies of them, (only subject to a rent-charge of eighty-five pounds a year, to the widow and children of my brother,) to my faithful friends, John Horton, Merchant; George Wolff, Merchant; and William Marriott, Stock-Broker, all of London, in trust, for the general Fund of the Methodist Conference, in carrying on the work of God, by Itinerant Preachers; on condition that they permit the following Committee, Thomas Coke, James Creighton, Peard Dickenson, Thomas Rankin, George Whitfield, and the London Assistant, for the time being, still to superintend the printing-press, and to employ Hannah Paramore and George Paramore, as heretofore; unless four of the Committee judge a change to be needful.

I give the books, furniture, and whatever else belongs to me in the three houses at Kingswood, in trust, to Thomas Coke, Alexander Mather, and Henry Moore, to be still employed in teaching and maintaining the children of poor Travelling Preachers.

I give to Thomas Coke, Doctor John Whitehead, and Henry Moore, all the books which are in my study and bed-chamber at London, and in my studies elsewhere, in trust, for the use of the Preachers who shall labor there from time to time.

I give the coins, and whatever else is found in the drawer of my bureau at London, to my dear grand-daughters, Mary and Jane Smith. I give all my manuscripts to Thomas Coke, Doctor Whitehead, and Henry Moore, to be burned or published as they see good.

I give whatever money remains in my bureau and pockets, at my decease, to be equally divided between Thomas Briscoe William Collins, John Easton, and Isaac Brown.

I desire my gowns, cassocks, sashes, and bands, may remain in the chapel for the use of the Clergymen attending there.

I desire the London Assistant, for the time being, to divide the rest of my wearing apparel between those four of the Travelling Preachers that want it most; only my pelisse I give to the Rev. Mr. Creighton; my watch to my friend Joseph Bradford; my gold seal to Elizabeth Ritchie. I give my chaise and horses to James Ward and Charles Wheeler, in trust, to be sold, and the money to be divided, one half to Hannah Abbott, and the other to the members of the select society.

Out of the first money which arises from the sale of books, I bequeath to my dear sister, Martha Hall, (if alive,) forty pounds; to Mr. Creighton aforesaid, forty pounds; and to the Rev. Mr. Heath, sixty pounds. And whereas I am empowered, by a late Deed, to name the persons who are to preach in the new chapel, at London, (the Clergymen for a continuance,) and by another Deed, to name a Committee for appointing Preachers, in the new chapel, at Bath, I do hereby appoint John Richardson, Thomas Coke, James Creighton, Peard Dickenson, Clerks; Alexander Mather, William Thompson, Henry Moore, Andrew Blair, John Valton, Joseph Bradford, James Rogers, and William Myles, to preach in the new chapel at London and to be the Committee for appointing Preachers in the new chapel at Bath.

I likewise appoint Henry Brooke, Painter; Arthur Reene, Gent.; and William Whitestone, Stationer, all of Dublin, to receive the annuity of five pounds, (English,) left to Kingswood School, by the late Roger Shiel, Esq. I give six pounds to be divided among the six poor men, named by the Assistant, who shall carry my body to the grave; for I particularly desire there may be no hearse, no coach, no escutcheon, no pomp, except the tears of them that loved me, and are following me to Abraham’s bosom. I solemnly adjure my Executors, in the name of God, punctually to observe this.

Lastly, I give to each of those Travelling Preachers who shall remain in the Connection six months after my decease, as a little token of my love, the eight volumes of sermons.

I appoint Jolm Horton, George Wolff, and William Marriott, aforesaid, to be Executors of this my last Will and Testament; for which trouble they with receive no recompense till the resurrection of the just. Witness my hand and seal, the 20th day of February, 1789.¹ JOHN WESLEY. (Seal.)

Signed, sealed, and delivered, by the said Testator, as and for his last Will and Testament, in the presence of us,

William Clulow,

Elizabeth Clulow.

Should there be any part of my personal estate undisposed of by this my last Will, I give the same unto my two nieces, E. Ellison, and S. Collet, equally.

John Wesley.

William Clulow,

Elizabeth Clulow.

Feb. 25, 1789.

I give my types, printing-presses, and every thing pertaining thereto, to Mr. Thomas Rankin, and Mr. George Whitfield, in trust, for the use of the Conference.

John Wesley.

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Mr. Wesley's Deed of Declaration

ENROLLED IN HIS MAJESTY’S HIGH COURT OF CHANCERY.

To all to whom these Presents shall come, JOHN WESLEY, late of Lincoln College, Oxford, but now of the City-Road, London, Clerk, sendeth greeting: —

Whereas divers buildings, commonly called chapels, with a messuage and dwelling-house, or other appurtenances, to each of the same belonging, situate in various parts of Great Britain, have been given and conveyed from time to time, by the said John Wesley, to certain persons and their heirs, in each of the said gifts and conveyances named; which are enrolled in His Majesty’s High Court of Chancery, upon the acknowledgment of the said John Wesley (pursuant to the Act of Parliament in that case made and provided); upon trust, that the Trustees in the said several Deeds respectively named, and the survivors of them, and their heirs and assigns, and the Trustees for the time being, to be elected as in the said Deeds is appointed, should permit and suffer the said John Wesley, and such other person and persons as he should for that purpose from time to time nominate and appoint, at all times during his life, at his will and pleasure to have and enjoy the free use and benefit of the said premises, that he the said John Wesley, and such person and persons as he should nominate and appoint, might therein preach and expound God’s Holy Word; and upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being, should permit and suffer Charles Wesley, brother of the said John Wesley, and such other person and persons as the said Charles Wesley should for that purpose from time to time nominate and appoint, in like manner during his life, to have, use, and enjoy the said premises respectively, for the like purposes as aforesaid; and after the decease of the survivor of them, the said John Wesley and Charles Wesley, then upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being for ever, should permit and suffer such person and persons, and for such time and times, as should be appointed at the yearly Conference of the people called Methodists, in London, Bristol, or Leeds, and no others, to have and enjoy the said premises for the purposes aforesaid: And whereas divers persons have, in like manner, given or conveyed many chapels, with messages and dwelling-houses, or other appurtenances, to the same belonging, situate in various parts of Great Britain, and also in Ireland, to certain Trustees, in each of the said gifts and conveyances respectively named, upon the like trusts, and for the same uses and purposes as aforesaid (except only that in some of the said gifts and conveyances, no life-estate or other interest is therein or thereby given and reserved to the said Charles Wesley): And whereas, for rendering effectual the trusts created by the said several gifts or conveyances, and that no doubt or litigation may arise with respect unto the same, or the interpretation and true meaning thereof, it has been thought expedient by the said John Wesley, on behalf of himself as donor of the several chapels, with the messages, dwelling-houses, or appurtenances, before-mentioned, as of the donors of the said other chapels, with the messages, dwelling-houses, or appurtenances, to the same belonging, given or conveyed to the like uses and trusts, to explain the words, “Yearly Conference of the people called Methodists,” contained in all the said Trust Deeds, and to declare what persons are members of the said Conference, and how the succession and identity thereof is to be continued: —

Now therefore these presents witness, that, for accomplishing the aforesaid purposes, the said John Wesley doth hereby declare, that the Conference of the people called Methodists, in London, Bristol, or Leeds, ever since there hath been any yearly Conference of the said people called Methodists in any of the said places, hath always heretofore consisted of the Preachers and Expounders of God’s Holy Word, commonly called Methodist Preachers, in connection with, and under the care of, the said John Wesley, whom he hath thought expedient year after year to summons to meet him, in one or other of the said places, of London, Bristol, or Leeds, to advise with them for the promotion of the Gospel of Christ, to appoint the said persons so summoned, and the other Preachers and Expounders of God’s Holy Word, also in connection with, and under the care of, the said John Wesley, not summoned to the said yearly Conference, to the use and enjoyment of the said chapels and premises so given and conveyed upon trust for the said John Wesley, and such other person and persons as he should appoint during his life as aforesaid, and for the expulsion of unworthy and admission of new persons under his care, and into his connection, to be Preachers and Expounders as aforesaid, and also of other persons upon trial for the like purposes; the names of all which persons so summoned by the said John Wesley, the persons appointed, with the chapels and premises to which they were so appointed, together with the duration of such appointments, and of those expelled or admitted into connection or upon trial, with all other matters transacted and done at the said yearly Conference, have, year by year, been printed and published under the title of “Minutes of Conference.” And these presents further witness, and the said John Wesley doth hereby avouch and further declare, that the several persons herein-after named, to wit, the said John Wesley and Charles Wesley; Thomas Coke, of the city of London, Doctor of Civil Law; James Creighton, of the same place, Clerk; Thomas Tennant, of the same place; Thomas Rankin, of the same place; Joshua Keighley, of Sevenoaks, in the county of Kent; James Wood, of Rochester, in the said county of Kent; John Booth, of Colchester; Thomas Cooper, of the same place; Richard Whatcoat, of Norwich; Jeremiah Brettel, of Lynn, in the county of Norfolk; Jonathan Parkin, of the same place; Joseph Pescod, of Bedford; Christopher Watkins, of Northampton; John Barber, of the same place; John Broadbent, of Oxford; Joseph Cole, of the same place; Jonathan Cousins, of the city of Gloucester; John Brettel, of the same place; John Mason, of Salisbury; George Story, of the same place; Francis Wrigley, of St. Austle, in the county of Cornwall; William Green, of the city of Bristol; John Moon, of Plymouth-Dock; James Hall, of the same place; James Thom, of St. Austle, aforesaid; Joseph Taylor, of Redruth, in the said county of Cornwall; William Hoskins, of Cardiff, Glamorganshire; John Leech, of Brecon; William Saunders, of the same place; Richard Rodda, of Birmingham; John Fenwick, of Burslem, Staffordshire; Thomas Hanby, of the same place; James Rogers, of Macclesfield; Samuel Bardsley, of the same place; John Murlin, of Manchester; William Percival, of the same place; Duncan Wright, of the city of Chester; John Goodwin, of the same place; Parson Greenwood, of Liverpool; Zechariah Udall, of the same place; Thomas Vasey, of the same place; Joseph Bradford, of Leicester; Jeremiah Robertshaw, of the same place; William Myles, of Nottingham; Thomas Longley, of Derby; Thomas Taylor, of Sheffield; William Simpson, of the same place; Thomas Carlill, of Grimsby, in the county of Lincoln; Robert Scott, of the same place; Joseph Harper, of the same place; Thomas Corbit, of Gainsborough, in the county of Lincoln; James Ray of the same place; William Thompson, of Leeds, in the county of York; Robert Roberts, of the same place; Samuel Bradburn, of the same place; John Valton, of Birstal, in the said county; John Allen, of the same place; Isaac Brown, of the same place; Thomas Hanson, of Huddersfield, in the said county; John Shaw, of the same place; Alexander Mather, of Bradford, in the said county; Joseph Benson, of Halifax, in the said county; William Dufton, of the same place; Benjamin Rhodes, of Keighley, in the said county; John Easton, of Colne, in the county of Lancaster; Robert Costerdine, of the same place; Jasper Robinson, of the Isle of Man; George Button, of the same place; John Pawson, of the city of York; Edward Jackson, of Hull; Charles Atmore, of the said city of York; Lancelot Harrison, of Scarborough; George Shadford, of Hull, aforesaid; Barnabas Thomas, of the same place; Thomas Briscoe, of Yarm, in the said county of York; Christopher Peacock, of the same place; William Thom, of Whitby, in the said county of York; Robert Hopkins, of the same place; John Peacock, of Barnard Castle; William Collins, of Sunderland; Thomas Dixon, of Newcastle-upon-Tyne; Christopher Hopper, of the same place; William Boothby, of the same place; William Hunter, of

Berwick-upon-Tweed; Joseph Saunderson, of Dundee, Scotland; William Warrener, of the same place; Duncan M’Allum, of Aberdeen, Scotland; Thomas Rutherford, of the city of Dublin, in the kingdom of Ireland; Daniel Jackson, of the same place; Henry Moore, of the city of Cork, Ireland; Andrew Blair, of the same place; Richard Watkinson, of Limerick, Ireland; Nehemiah Price, of Athlone, Ireland; Robert Lindsay, of Sligo, Ireland; George Brown, of Clones, Ireland; Thomas Barber, of Charlemont, Ireland; Henry Foster, of Belfast, Ireland; and John Crook, of Lisburne, Ireland, Gentlemen; being Preachers and Expounders of God’s Holy Word, under the care and in connection with the said John Wesley, have been, and now are, and do, on the day of the date hereof, constitute the members of the said Conference, according to the true intent and meaning of the said several gifts and conveyances wherein the words, Conference of the people called Methodists, are mentioned and contained; and that the said several persons beforenamed, and their successors for ever, to be chosen as hereafter mentioned, are and shall for ever be construed, taken, and be, the Conference of the people called Methodists. Nevertheless, upon the terms, and subject to the regulations herein-after prescribed; that is to say, First, That the members of the said Conference, and their successors for the time being for ever, shall assemble once in every year, at London, Bristol, or Leeds, (except as after-mentioned,) for the purposes aforesaid; and the time and place of holding every subsequent Conference shall be appointed at the preceding one, save that the next Conference after the date hereof shall be holden at Leeds, in Yorkshire, the last Tuesday in July next.

Second, The act of the majority in number of the Conference assembled as aforesaid, shall be had, taken, and be the act of the whole Conference, to all intents, purposes, and constructions whatsoever.

Third, That after the Conference shall be assembled as aforesaid, they shall first proceed to fill up all the vacancies occasioned by death or absence, as after-mentioned.

Fourth, No act of the Conference assembled as aforesaid, shall be had, taken, or be the act of the Conference, until forty of the members thereof are assembled, unless reduced under that number by death since the prior Conference, or absence as after-mentioned; nor until all the vacancies occasioned by death or absence shall be filled up by the election of new members of the Conference, so as to make up the number one hundred, unless there be not a sufficient number of persons objects of such election; and during the assembly of the Conference, there shall always be forty members present at the doing of any act, save as aforesaid, or otherwise such act shall be void.

Fifth, The duration of the yearly assembly of the Conference shall not be less than five days, nor more than three weeks, and be concluded by the appointment of the Conference, if under twenty-one days; or otherwise the conclusion thereof shall follow of course at the end of the said twenty-one days; the whole of all which said time of the assembly of the Conference shall be had, taken, considered, and be the yearly Conference of the people called Methodists; and all acts of the Conference, during such yearly assembly thereof, shall be the acts of the Conference, and none other.

Sixth, Immediately after all the vacancies occasioned by death or absence are filled up by the election of new members as aforesaid, the Conference shall choose a President and Secretary of their assembly out of themselves, who shall continue such until the election of another President or Secretary in the next, or other subsequent Conference; and the said President shall have the privilege and power of two members in all acts of the Conference during his presidency, and such other powers, privileges, and authorities, as the Conference shall from time to time see fit to entrust into his hands. Seventh, Any member of the Conference absenting himself from the yearly assembly thereof for two years successively, without the consent or dispensation of the Conference, and be not present on the first day of the third yearly assembly thereof, at the time and place appointed for the holding of the same, shall cease to be a member of the Conference from and after the said first day of the said third yearly assembly thereof, to all intents and purposes, as though he were naturally dead. But the Conference shall and may dispense with or consent to the absence of any member from any of the said yearly assemblies for any cause which the Conference may see fit or necessary; and such member, whose absence shall be so dispensed with or consented to by the Conference, shall not by such absence cease to be a member thereof.

Eighth, The Conference shall and may expel and put out from being a member thereof, or from being in connection therewith, or from being upon trial, any person, member of the Conference, or admitted into connection, or upon trial, for any cause which to the Conference may seem fit or necessary; and every member of the Conference so expelled and put out, shall cease to be a member thereof, to all intents and purposes, as though he was naturally dead. And the Conference, immediately after the expulsion of any member thereof as aforesaid, shall elect another person to be a member of the Conference, in the stead of such member so expelled. Ninth, The Conference shall and may admit into connection with them, or upon trial, any person or persons whom they shall approve, to be Preachers and Expounders of God’s Holy Word, under the care and direction of the Conference; the name of every such person or persons so admitted into connection or upon trial as aforesaid, with the time and degrees of the admission, being entered in the Journals or Minutes of the Conference.

Tenth, No person shall be elected a member of the Conference, who hath not been admitted into connection with the Conference, as a Preacher and Expounder of God’s Holy Word, as aforesaid, for twelve months. Eleventh, The Conference shall not, nor may, nominate or appoint any person to the use and enjoyment of, or to preach and expound God’s Holy Word in, any of the chapels and premises so given or conveyed, or which may be given or conveyed upon the trusts aforesaid, who is not either a member of the Conference, or admitted into connection with the same, or upon trial as aforesaid; nor appoint any person for more than three years successively, to the use and enjoyment of any chapel and premises already given, or to be given or conveyed, upon the trusts aforesaid, except ordained Ministers of the Church of England.

Twelfth, That the Conference shall and may appoint the place of holding the yearly assembly thereof, at any other city, town, or place, than London, Bristol, or Leeds, when it shall seem expedient so to do. Thirteenth, And for the convenience of the chapels and premises already, or which may hereafter be, given or conveyed upon the trusts aforesaid, situate in Ireland, or other parts out of the kingdom of Great Britain, the Conference shall and may, when and as often as it shall seem expedient, but not otherwise, appoint and delegate any member or members of the Conference, with all or any of the powers, privileges, and advantages, herein-before contained or vested in the Conference; and all and every the acts, admissions, expulsions, and appointments whatsoever of such member or members of the Conference, so appointed and delegated as aforesaid, the same being put into writing, and signed by such delegate or delegates, and entered in the Journals or Minutes of the Conference, and subscribed as after mentioned, shall be deemed, taken, and be, the acts, admissions, expulsions, and appointments of the Conference, to all intents, constructions, and purposes whatsoever, from the respective times when the same shall be done by such delegate or delegates; notwithstanding anything herein contained to the contrary. Fourteenth, All resolutions and orders touching elections, admissions, expulsions, consents, dispensations, delegations, or appointments and acts whatsoever of the Conference, shall be entered and written in the Journals or Minutes of the Conference, which shall be kept for that purpose, publicly read, and then subscribed by the President and Secretary thereof for the time being, during the time such Conference shall be assembled; and when so entered and subscribed, shall be had, taken, received, and be, the acts of the Conference, and such entry and subscription as aforesaid shall be had, taken, received, and be, evidence of all and every such acts of the said Conference, and of their said delegates, without the aid of any other proof; and whatever shall not be so entered and subscribed as aforesaid, shall not be had, taken, received, or be, the act of the Conference: And the said President and Secretary are hereby required and obliged to enter and subscribe, as aforesaid, every act whatever of the Conference. Lastly, Whenever the said Conference shall be reduced under the number of forty members, and continue so reduced for three yearly assemblies thereof successively, or whenever the members thereof shall decline or neglect to meet together annually for the purposes aforesaid, during the space of three years that then, and in either of the said events, the Conference of the people called Methodists shall be extinguished, and all the aforesaid powers, privileges, and advantages shall cease, and the said chapels and premises, and all other chapels and premises, which now are, or hereafter may be, settled, given, or conveyed, upon the trusts aforesaid, shall vest in the Trustees for the time being of the said chapels and premises respectively, and their successors for ever; UPON TRUST that they, and the survivors of them, and the Trustees for the time being, do, shall, and may appoint such person and persons to preach and expound God’s Holy Word therein, and to have the use and enjoyment thereof, for such time, and in such manner, as to them shall seem proper. Provided always, that nothing herein contained shall extend, or be construed to extend, to extinguish, lessen, or abridge the life-estate of the said John Wesley and Charles Wesley, or either of them, of and in any of the said chapels and premises, or any other chapels and premises, wherein

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Endorsement

they the said John Wesley and Charles Wesley, or either of them, now have, or may have, any estate or interest, power or authority whatsoever. In witness thereof, the said John Wesley hath hereunto set his hand and seal, the twenty-eighth day of February, in the twenty-fourth year of the reign of our Sovereign Lord George the Third, by the grace of God of Great Britain, France, and Ireland, King, Defender of the Faith, and so forth, and in the year of our Lord one thousand seven hundred and eighty-four.

John Wesley.

Sealed and delivered (being first duly stamped) in the presence of William Clulow, Quality Court, Chancery-Lane, London.

Richard Young, Clerk to the said William Clulow.

Taken and acknowledged by the Rev. John Wesley, party hereto, this 28th of February, 1784, at the Public Office, before me,

Edward Montagu.

The above is a true Copy of the original Deed, (which is enrolled in Chancery,) and was therewith examined by us,

William Clulow.

Richard Young.

ENDORSEMENT.

DATED FEB. 28TH, 1784.

Clulow.

The Rev. John Wesley’s Declaration and Appointment of the Conference of the people called Methodists, enrolled in His Majesty’s High Court of Chancery, the ninth day of March, in the year of our Lord 1784, being first duly stamped according to the tenor of the Statutes, made for that purpose.

Thomas Brigstock.

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