WESLEY'S VIEWS ON THE USES OF HISTORY

by
Joseph William Seaborn, Jr.

Questions concerning the nature of history and its capacity for functioning as more than a conveyor of information have generated numerous discussions and provoked a considerable body of literature. Scholars have identified and examined a wide gamut of purposes which can be addressed in the study and writing of history. In the sense that history is a reconstruction of the past, it requires a sense of coherence to perceive how different and often conflicting events and life circumstances can be composed into a living whole. It also requires efforts at understanding the motives which controlled the activities and development of persons and institutions. If Wesley was correct in assuming that accidents played a minimum role, or none at all, in the flow of history, he also believed as a corollary that writing history involved an explanation of causal and interfacing forces. For Wesley the divine and human wills were the chief causal agents, but these operated within a complex network of institutional, satanic and numerous other causal energies which implied that even apparently simple decisions could often entail multiple implications. Clearly, John Wesley believed, for example, that a collier's conversion and spiritual maturation, if attractively and accurately told, could encourage similar spiritual experiences on the part of those who read the account. On the other hand, an evil king could be cited as the epitome of heinousness whose lifestyle and manners were to be shunned religiously.

As a historian John Wesley was aware that the writing of history initially involved answering a wide range of questions. To what extent did the divine component figure in human affairs? If generalizations were to be drawn and inferences extracted from historical writings, what consistent set of assumptions should under gird them? Especially in biography, what experiences should be expunged due to possible imitation of the negative and which should be told in greater detail to encourage emulation? What is the affiliation between ideas and events and lifestyles? How do various causal vectors intersect? These subtly interweaving dynamics, the intersection of persons and institutions, and the perception that past developments have altered not only the political and economic patterns of the present, but particularly the moral attitudes and doctrinal integrity of those who would shape the religious configurations of the eighteenth century; these awarenesses comprised the larger part of the intellectual and spiritual milieu within which Wesley devoted himself to the task of recasting the spiritual pattern of his generation. He sought to ensure that his contemporaries be more than prisoners of the present. Certainly for him, history was of far more than antiquarian value; it constituted a means by which he could demonstrate the continuity between primitive church developments and the structure of his own movement; the linear patterns of God's involvement in history and the consistency between God's interaction with persons in the past and in the present. It was for him useful both as a discipline for accurately understanding the present and a valuable preparatory guide for holy living in the future. In carefully screening the contents of histories and by being discriminatory in what he included in his historical writings, Wesley controlled and guided the minds of his readers along paths which he believed would aid them in holy living in the present and ultimately lead them to a future in heaven. Contained in this paper are a series of evidentially supported characteristics which marked Wesley's educational methods and which have direct influence on his use of the specific medium of history as an instrument for instilling carefully chosen Christian doctrines and religious attitudes into the minds of his hearers and readers.

History as Inculcator of Virtues
 

Both in his references to ideal history writing and in his actual practice of history writing, Wesley demonstrated a pronounced tendency to instruct in virtuous living by means of the historical medium. With regularity he sought to indicate and evaluate the moral motives which moved through the pages of his and others' histories. The historian was under obligation, in Wesley's perception, to maintain the full value of moral currency according to Biblical norms; avoiding by all efforts its debasement at the hands of secular influences. Wesley hoped that his readers would establish high standards of moral self judgment and try others, even historical persons and movements, by the same Biblical moral maxims which governed their own lives.

On December 4, 1749, Wesley read the Extract of Mr. Brainerd 's Journal. Initially in his comments on the work, he celebrates the propagation of the gospel among other populations of the world. "Once more," he declared, "God has 'given to the Gentiles repentance unto life.' " Regrettably, however, the extracts seemed to Wesley to reflect a self congratulatory attitude and an attempt by Brainerd to usurp God's prerogative in prescribing the pattern for revival in the New World. In so doing, Brainerd had vitiated the strength of his testimony to the work of God and damaged his own reputation as well.

. . . I could not but grieve at this: that even so good a man as Mr. Brainerd should be "wise above that is written," in condemning what the Scriptures nowhere condemns; in prescribing to God the way wherein He should work — and (in effect) applauding himself, and magnifying his own work, above that which God wrought in Scotland, or among the English in New England: Whereas, in truth, the work among the Indians, great as it was, was not to be compared to that at Cambuslang, Kilsyth, or Northampton.1

In May, 1742, Wesley read Xenophon's Memorable Things of Socrates. He was amazed at the biographer's lack of judgment in including many of the deficiencies in Socrates' personality which, Wesley noted, Plato would have judiciously excluded. In an apparent afterthought, Wesley continued, "But it may be well that we see the shades too of the brightest picture in all heathen antiquity."2

Displeased with historical writings which paraded persons' vices, Wesley much preferred that histories elevate to prominence persons' virtues. In his preface to The History of Henry Earl of Moreland, written by Henry Brooke and later revised by Wesley, the Oxford don lauds the fact that the "greatest excellence" of the treatise is "that it continually strikes at the heart. It perpetually aims at inspiring and increasing every right affection; and at instilling gratitude to God, and benevolence to man."3

In his preface to Fox's Acts and Monuments of the Christian Martyrs Wesley affirmed again his belief in the need for serious Christian readers to "see this Christianity reduced to practice." In the numerous accounts of martyrdom, Wesley perceived the "pure and amiable religion" which he believed should characterize the lives of those who, like the martyrs, desired to live righteously and godly in this present world. In order to focus directly on the practical religious aspects of these martyrs' lives, Wesley edited Fox's original account, deleting what he termed "all the secular history." Apparently still not satisfied with the length and focus of the accounts, Wesley further omitted from the saints' lives those elements which he did not find "particularly affecting or instructive."4 If such deletions seem to hint of a narrowness in Wesley's viewpoint, his own interpretation would counter that his intention was to present his readers with models for living and at the lowest possible expense.

Emphasis on God's Sovereignty and Immanence
 

As expressed in his historical writings, Wesley openly declared his intention to weave together notions of divine providence and the sovereignty of God in relation to human affairs. He never claimed nor attempted to be detached and dispassionate in terms of his allegiance to the God of the Christian faith. He often berated historians who did not demonstrate a decided tendency toward portraying the divine dimension in history. In his preface to A Concise History of England, Wesley set forth his general concern with all the histories of the English nation which he had heretofore read. As far as he could discern, they were deficient inasmuch as they seemed calculated for atheists, since there was nothing concerning God's involvement in history in them. In a paragraph on the matter he observed;

Who would gather from these accounts, who would have the least suspicion, that it is God who governs the world? That his kingdom ruleth over all, in heaven above, and in earth beneath? That he alone changeth the times and seasons, removeth kings and setteth up kings, and disposes all things by his almighty power, according to the counsels of his own will? 5

Evaluation of historical events in terms of divine guidance and intervention was a primary assumption in Wesley's search for historical truth. When Wesley claimed his to be a calm, objective, and impartial view of history he meant an objective view as seen through a Christian and providential filter. In his history of England, Wesley made the claim to be writing an impartial history free of bigotry and bias and then concluded: "And I am in hopes this will appear to all who are divested of prejudice, and who are lovers of naked truth."6

In one of his clearest statements on the ideal use of history, Wesley observed that to fully divest oneself of prejudices and partiality was a particularly difficult task to perform. Then in several statements he noted his own disposition to explore and document God's involvement in all activities. In words that carry the tones of an apology, he declared his position in a single paragraph.

As I desire myself to see God pervading the moral as well as the natural world; so I would fain have others to see him in all civil events as well as in all the phenomena of nature. I want them to learn that the Lord is King, be the earth never so impatient; that he putteth down one and setteth up another, in spite of all human power and wisdom. Let there be at least one History of England which uniformly acknowledges this; let there be one Christian history of what is called (though by a strong figure) a Christian country.7

Clearly Wesley was aware that he was not approaching the historical task without certain preconceived and systematic generalizations about the course of the past. His historiographic approach evolved out of a distinctly theological philosophy of history which was patently a prioristic in its theological biases. Whether editing his preachers' autobiographies, or compiling general histories, or writing his own autobiography, he already possessed an interpretative system for serializing into a story the events and interrelations discovered in his writings and research. Wesley believed himself to be a social agent with a theological purpose, and his method of historiography presented him with another tool for forming and informing the minds of his readers toward a uniquely Christian set. In history he found another tool for communicating what was for him the plain truth. Probably he was not completely aware of the extreme degree to which he was weaving a divine providence into the fabric of his work. Whether particularly in an individual life or generally in all of creation, Wesley pointed out the finger of God and desired that all persons acknowledge its presence with him.

History as Reinforcer of Biblical Principles
 

Wesley was particularly attracted to history with a pronounced parallel in principles and ideas with that of the holy scriptures. The doctrinal and ethical norms set forth in scripture, he sought everywhere to inculcate. He gave easy approval to histories and personal accounts in which the view of God, of persons, of life and of God's involvement in all dimensions of life were closely matched with those of the Bible. He found that parallel illustrated, for example, in The History of Henry Earl of Moreland, and praised the work for setting forth in full view most of the important truths which were revealed in the oracles of God. In this history, he observed, Biblical principles are not only well illustrated, but also set forth in an easy and natural manner; "so that the thinking reader is taught, without any trouble, the most essential doctrines of religion."8

In January, 1789, Wesley looked over Captain Wilson's account of Thule, King of Pelew. Caustically he called it "the finest picture of atheistical religion that ever I saw." If the assumptions of the author were to be taken uncritically, then neither knowledge of God nor of the scriptures was necessary to salvation. Wesley summed up Wilson's anthropology in the line; "all accomplished"; in need of no more knowledge of God "than a horse, and no more of his grace than a sparrow!"9 In December of the same year, Wesley found time to consider the work more thoroughly. His comments reveal his belief that works with such erroneous theological assumptions tend to corrupt the thinking of readers in the same direction.

. . . I esteem it a dangerous book, which I cannot believe, if I believe the Bible; for the direct tendency of it is to show, that the Bible is quite needless; since if men may be as virtuous without revelation as with it, then it is quite superfluous — then the fable of Jesus Christ, and that of Mahomet, are equally valuable. I do not say that Mr. Keate, much less Captain Wilson, designed to inculcate this consequence; but it necessarily follows, if you believe the premises.''10

Within the same year, on December 30, 1789, Wesley published a full tract on the work entitled, "Thoughts On a Late Publication." The tract expands on the previous ideas, especially the contradiction between the biblical truth that all persons are by nature dead in trespasses and sins and Captain Wilson' s contention that persons, at least in the nation he had discovered, were innately good, displaying neither ill manners nor violent crimes. Wesley is nonplused by the fact that Wilson can make such claims and then proceed to narrate regular episodes of polygamy, theft, and murder, all of which receive the author's apologetic support as political necessities in the distant utopia.

Of greatest relevance to this study is Wesley's final paragraph which offers advice to the readers. He urges all persons to exercise caution toward, and to consider avoiding altogether, such devious works which conflict with Biblical revelation.

I cannot, therefore, but earnestly advise all those who will believe the Scriptures to be of God, to beware of this, and all other books of this kind, which either affirm or insinuate that there are any Heathens in the world who, like the supposed nations of the Pelew Islands, are unblamable by nature; since, if there be any such, all revelation is needless and the Christian revelation utterly false.11

For Wesley history provided one more avenue through which to reinforce the certitudes of scripture regarding the goodness of God, the sinfulness of human beings, the possibilities of redemption and the dangers of facing judgment without God. If properly written and understood within a context of divine providence, both general and particular, history revealed the errors into which human perversity had betrayed persons age after age. Though the reading of history would not guarantee wisdom, it could provide a measure of protection against recurrent folly. As has been often noted, those who will not learn from history are condemned to repeat its mistakes. For Wesley, the positive affirmation was equally true. Those who would learn from history must read it, like the scriptures, carefully and selectively in order to emulate its virtues and imbibe its truths.

Selectivity in the Writing of History
 

In his effort to place before his readers personal paradigms for model Christian living, Wesley was occasionally given to suppressing certain evidence which might be perceived as sanctioning unchristian behavior. In his preface to A Concise Ecclesiastical History, he warned his readers not to expect to find a charming, unsullied history of saints; of persons who walked always worthy of their high calling. It was true, as he observed, that there were a few persons in every age of the church who were bright and shining lights to their generation. But because they shone in a dark place, in a benighted world, a world full of darkness and cruel habitations — they had been sadly influenced by the spiritual darkness around them and had often succumbed to elements of its influence. The mystery of iniquity which had worked in the days of the apostles had overspread the face of the earth corrupting persons in their attitudes and actions before God. Wesley regretfully admitted that " 'The whole world lieth in the wicked one'; . . . not only the Mahometan and Pagan, but also, the Christian, world."13

Still there was a tendency in Wesley, as often as the opportunity arose, to select the elements from history and from the lives of his preachers which would leave impressions favorable to the Christian faith. If the suppression of certain evidence could leave a positive model image or prevent spiritual misdirection, Wesley was apt to accept the process of selection as one means for accomplishing these tasks.

After reviewing Clark's Lives of Eminent Persons, Wesley, in his preface notes, indicated both the strengths and weaknesses of the collection. His initial design was to take the "pains of abridging" the lives but upon closer inspection, he felt that several of the accounts should be omitted altogether inasmuch as the individuals were eminent for neither understanding nor piety. On the other hand, Wesley recalled several worthy persons from his own Church of England whose lives he desired to see included in the volume of worthy lives. He mentions in particular Archbishop Usher and Bishop Bedell. Due to his addition and deletion of several personal accounts, Wesley believed that he had compiled a volume superior to Clark's Lives. In his collection, he observed, one could more easily discern the image of God being reflected in the lives of godly persons.14

By his own acknowledgment, Wesley held the Frenchman, de Renty, in highest regard as one of the "brightest patterns of heavenly wisdom." Having completed an abridgment of his life, Wesley berated the biography who had so indiscriminately and indiscreetly described de Renty as both sinner and saint.

O that such a life should be related by such an historian! Who, by inserting all, if not more than all, the weak things that holy man ever said or did, by his commendation of almost every action or word which either deserved or needed it not, and by his injudicious manner or relating many others which were indeed highly commendable, has cast the shades of superstition and folly over one of the brightest patterns of heavenly wisdom.15

Such indiscriminate descriptions of the man not only highlighted characteristics of his life which should have remained unknown but also cast doubt on the sanctity of the notable man. A more discerning biographer would have emphasized the virtues and diminished if not completely elided personal weaknesses.

Wesley believed that both the children in his schools and the general reading audience should be protected from written materials which might blemish lofty images of saintly persons. If persons were to be set forth as paradigms of holiness, they should be reviewed ideally, and that in order to demonstrate the spiritual potential to which holiness of life could lead.

In his preface to The History of Henry Earl of Moreland he noted the history's greatest excellence in the pointed clause; "it continually strikes at the heart." Perpetually it is aimed at inspiring and increasing every right affection and at instilling gratitude toward God and benevolence toward persons. And in large part it achieved its excellence by the careful description of exemplary persons who as "lovers of God and man" established a pattern for life and faith to which Wesley could attach his highest commendation."16

Wesley was convinced that properly written history held potential for making an important contribution to the formation of a distinctly Christian mindset which would in turn have the effect of more ably preparing persons for service in the church. For him the discipline of reading properly written histories involved directing the proclivity of the mind toward God. If this was adequately achieved, the spiritual nature would experience cultivation as well. And although history was not the only discipline which could be used to promote development in the Christian faith, it did constitute one primary instrument commensurate with the task. An awareness of the past played an important role in the implications of the present life. History held the potential for showing by illustration, rules which had elsewhere been laid down prescriptively. In the merger of Christian example and normative rules, Wesley saw discipleship potency being raised to its fullest and highest powers.

John Wesley disseminated improving books and among those books were numerous histories. Though knowledge was to be gained from them, Wesley was equally concerned that the knowledge be merged with the common life of people in the present. Morally upright authors and highly principled works were particularly appreciated and ubiquitously recommended as valuable for the development of the spirit. For Wesley, history as well as other literature wag a ministerial tool. As Fitchett notes; "This habit of using literature only as a tool, or as a weapon, of course, gives Wesley a certain narrowness; but it is the virtue of a sword edge to be narrow!"17

Curnock observes that Wesley was one of the "best gatherers and scatterers of useful knowledge" in his age.18 Wesley would have been especially happy with the word "useful." Assuming a Christian point of view in all his writings, he gave himself to the task of shepherding persons toward the highest Christian ideals. Every possible means within his grasp was turned to the accomplishment of this goal, and the tool of history was not an exception.

Notes

1Diary entry for December 4, 1749, in John Wesley, The Works of John Wesley, 14 vols.,3rd ed. (Grand Rapids: Zondervan Publishing House,1978), 2:169.

2Diary entry for May 27, 1742, in Wesley, Works, 1:373.

3John Wesley, The History of Henry Earl of Moreland, 2 vols., 2nd ed. (London: J. Paramore, 1781), l:iv.

4Wesley, Works, 14:227-228.

5Preface to A Concise History of England, in Wesley, Works, 14:274.

6Ibid., p. 275.

7Ibid

8Preface to The History of Henry Earl of Moreland, in Wesley, Works, 14:296.

9Diary entry for January 16, 1789, in Wesley, Works, 4:444.

10Diary entry for November 29, 1789, in Wesley, Works, 4:475-476.

11Thoughts on a Late Publication" in Wesley, Works, 13:413.

12Preface to A Concise Ecclesiastical History, in Wesley, Works, 14:299.

13Ibid.

14Preface to Clark 's Lives of Eminent Persons, in Wesley, Works, 14:232.

15Diary entry for January 6, 1738, in Wesley, Works, 1:71-72.

16Preface to The History of Henry Earl of Moreland, in Wesley, Works, 14:296.

17William H. Fitchett, Wesley and His Century (New York: Abingdon Press, 1922), p. 468.

18Nehemiah Curnock, ed., The Journal of the Rev. John Wesley, A.M., 8 vols., (London: Epworth Press, 1938), 1:21.

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