1737

 

 

To Sophia Christiana Hopkey [1]

February 6, 1737.

I find, Miss Sophy, I can't take fire into my bosom, and not be burnt. I am therefore retiring for a while to desire the direction of God. Join with me, my friend, in fervent prayer that He would show me what is best to be done.

 

 

To John Hutchings [2]

SAVANNAH, AMERICA, February 16, 1737.

DEAR SIR, --- Mr. Ingham has left Savannah for some months, and lives at an house built for him a few miles hence, near the Indian town. I have now no fellow laborer but Mr. Delamotte, who has taken the charge of between thirty and forty children. There is therefore great need that God should put it into the hearts of some to come over to us and labour with us in His harvest. But I should not desire any to come, unless on the same views and conditions with us--without any temporal wages other than food and raiment, the plain conveniences of life. For one or more in whom was this mind there would be full employment in the province, either in assisting Mr. Delamotte or me while we were present here or in supplying our places when abroad, or in visiting the poor people in the smaller settlements, as well as at Frederica, all of whom are as sheep without a shepherd.

By these labors of love might any that desired it be trained up for the harder task of preaching the gospel to the heathen. The difficulties he must then encounter, God only knows; probably martyrdom would conclude them: but those we have hitherto met with have been small, and only terrible at a distance. Persecution, you know, is the portion of every follower of Christ, wherever his lot is cast; but it has hitherto extended no farther than words with regard to us (unless in one or two inconsiderable instances); yet it is sure every man ought, if he would come hither, to be willing and ready to embrace (if God should see good) the severer kinds of it. He ought to be determined not only to leave parents, sisters, friends, houses, and land for his Master's sake, but to take up his cross too, and cheerfully submit to the fatigue and danger of (it may be) a long voyage, and patiently to endure the continual contradiction of sinners and all the inconveniences which it often occasions.

Would any one have a trial of himself how he can bear this If he has felt what reproach is, and can bear that for but a few weeks as he ought, I shall believe he need fear nothing. Other trials will afterwards be no heavier than that little one was at first; so that he may then have a well-grounded hope that he will be enabled to do all things through Christ strengthening him.

May the God of peace Himself direct you to all things conducive to His glory, whether it be by fitter instruments, or even by

Your friend and servant in Christ.

To General Oglethorpe

SAVANNAH, February 24, 1737.

SIR, -- You apprehended strong opposition before you went hence; and, unless we are misinformed, you have found it. Yesterday morning I read a letter from London, wherein it was asserted that Sir Robert had turned against you [He sailed for England on Nov. 23, 1736, and evidently found Walpole unfriendly. Oglethorpe's work for Georgia was ' marred by some faults of temper and tact, but it was on the whole able, energetic, and fortunate ' (Lecky's England, ii. 132). Wesley's loyalty to Oglethorpe did not blind him to some blemishes in his behavior in Georgia; but he highly appreciated his work and policy there (Journal, i. 252-3n). Walpole was then First Lord of the Treasury and Chancellor of the Exchequer.] ; that the Parliament was resolved to make a severe scrutiny into all that has been transacted here; that the cry of the nation ran the same way; and that even the Trustees were so far from acknowledging the service you have done, that they had protested your bills, and charged you with misapplying the moneys you had received, and with gross mismanagement of the power wherewith you was entrusted. Whether these things are so or no I know not; for it is ill depending on a single evidence. But this I know, that if your scheme was drawn (which I shall not easily believe) from that first-born of hell, Nicholas Machiavel, as sure as there is a God that governs the earth, He will confound both it and you. If, on the contrary (as I shall hope, till strong proof appear), your heart was right before God, that it was your real design to promote the glory of God, by promoting peace and love among men, let not your heart be troubled; the God whom you serve is able to deliver you. Perhaps in some things you have shown you are but a man; perhaps I myself may have a little to complain of: but oh, what a train of benefits have I received to lay in the balance against it! I bless God that ever you was born. I acknowledge His exceeding mercy in casting me into your hands. I own your generous kindness all the time we were at sea: I am indebted to you for a thousand favors here. Why, then, the least I can say is, -- Though all men should revile you, yet, if God shall strengthen me, will not I: yea, were it not for the poor creatures whom you have as yet but half redeemed from their complicated misery, I could almost wish that you were forsaken of all; that you might clearly see the difference between men of honor and those who are in the very lowest rank the followers of Christ Jesus.

Oh where is the God of Elijah Stir up Thy strength, and come and help him! If the desire of his heart be to Thy name, let all his enemies flee before him! Art Thou not He who hast made him a father to the fatherless, a mighty deliverer to the oppressed Hast Thou not given him to be feet to the lame, hands to the helpless, eyes to the blind Hath he ever withheld his bread from the hungry, or hid his soul from his own flesh Then, whatever Thou withholdest from him, O Thou lover of men, satisfy his soul with Thy likeness; renew his heart in the whole image of Thy Christ; purge his spirit from self-will, pride, vanity, and fill it with faith and love, gentleness and longsuffering. Let no guile ever be found in his mouth, no injustice in his hands! And, among all your labors of love, it becomes me earnestly to entreat Him that He will not forget those you have gone through for, sir,

Your obliged and obedient servant.

To Dr. Bray's Associates [3]

SAVANNAH, February 26, 1737.

Our general method is this: A young gentleman, who came with me, teaches between thirty and forty children to read, write, and cast accounts. Before school in the morning, and after school in the afternoon, he catechizes the lowest class, and endeavors to fix something of what was said in their understandings as well as their memories. In the evening he instructs the larger children. On Saturday, in the afternoon, I catechize them all. The same I do on Sunday before the evening service. And in the church, immediately after the Second Lesson, a select number of them having repeated the Catechism and been examined in some part of it, I endeavor to explain at large, and enforce that part, both on them and the congregation.

Some time after the evening service, as many of my parishioners as desire it meet at my house (as they do also on Wednesday evening), and spend about an hour in prayer, singing, and mutual exhortation. A smaller number (mostly those who design to communicate the next day) meet here on Saturday evening; and a few of these come to me on the other evenings, and pass half an hour in the same employment.

To the Georgia Trustees [4]

SAVANNAH, March 4, 1737.

GENTLEMEN,--When the account of the mission expenses, commencing March 1, 1736, and brought down to the end of November, was delivered to me, I was much surprised to find it amount to (in Carolina currency) 666 17 0, which, reduced to sterling, is 090 02 04 (90 2s. 4d.). A day or two since, I received a second account, brought down to March 1, 1737; which being added to the former, the total expense of the year was 726 07 03 (sterling 098 08 01). But upon reading over both I observed, as you will be pleased to do: (1) That of the sum above mentioned 191 19 06 was paid Mr. Quincey, partly for a bed, hangings, and furniture; partly for making a cellar, building a hut, and improvements, by him made in and about the house. (2) That 86 06 09 has been since expended at several times, for necessary repairs of the cellar (which was fallen in), the house and fences round it and the garden, a great part of which fell down, being quite decayed. (3) That 98 10 09 was expended in three journeys to Frederica, twice by water and once by land; whither not my own pleasure, but the desire of some of that desolate people, and the need of all, called me. (4) That 26 01 09 was expended at several times in clothing for Mr. Ingham. These particulars, together amounting to 402 18 09, the expense of Mr. Ingham's food for two or three months, and of mine and Mr. Delamotte's subsistence from March 1, 1736, to March 1, 1737, amounts to Carol. 323 08 6 (sterling 044 04 04).

I thought, gentlemen, before I left England, that from the little knowledge you had of my manner of conversation, you would not easily believe me capable of embezzling yours, any more than my own goods. But since it is otherwise, since you have sent orders to limit my expenses to the Society's 50 a year, be it so: I accept it, and (during my stay here) desire to have neither less nor more. One thing farther I desire, that whenever I am accused to you, on this or any other head (and it is necessary that offences should come), you would allow me the justice due to a common criminal, the knowing my accuser (which I must insist upon before God and man), and the being heard before I am condemned.

I can't but acknowledge the readiness of the Magistrates here, Mr. Causton in particular, in assisting me, so far as pertains to their office, both to repress open vice and immorality, and to promote the glory of God by establishing peace and mutual goodwill among men. And I trust their labors have not been quite in vain. Many ill practices seem to lose ground daily, and a general face of decency and order prevails, beyond what I have seen anywhere else in America.

Gentlemen, my prayer to God for you is, that you may with one heart and one mind glorify God our Savior in all things, that neither open nor covert opposition may ever be able to disjoin your hearts or weaken your hands; but that you may calmly and steadily pursue His work, even though men should therefore cast out your names as evil. And the God of glory shall accept your service, and reward every one of you sevenfold into his bosom. -- I am, gentlemen,

Your most obedient servant.

To William Wogan [5]

SAVANNAH, March 28, 1737.

DEAR SIR, -- The more particularly you will at any time express your thoughts, the greater obligation you will lay upon me. I hope no difference of opinion, especially as to smaller points, will ever occasion any coolness between us; I can almost engage it will not cause any on my part, neither do I apprehend it will on yours. I entirely agree with you that religion is love and peace and joy in the Holy Ghost; that as it is the happiest, so it is the cheerfullest, thing in the world; that it is utterly inconsistent with moroseness, sourness, severity, and indeed with whatever is not according to the softness, sweetness, and gentleness of Jesus Christ. I believe it is equally contrary to all preciseness, stiffness, affectation, and unnecessary singularity; and those I call unnecessary which do not either directly or indirectly affect their progress in holiness who use them. I allow, too, that prudence as well as zeal is of the utmost importance in the Christian life; but I do not yet see any possible case wherein trifling conversation can be an instance of it. In the following scriptures I take all such to be flatly forbidden: 'Verily, verily, I say unto you, every idle word (it is , not p, wicked because idle) that men shall speak, they shall give an account thereof at the day of judgment.' 'Neither foolish talking, nor jesting (etapea, literally wit, witty conversation, facetiousness), which are not convenient (or befitting our calling).' ' Let no corrupt communication proceed out of your mouth.' But what conversation is corrupt The opposite will tell us --that which is not ' good to the use of edifying, fit to minister grace to the hearers.' Lastly, ' let your conversation be always in grace (ptte t),' steeped, as it were, therein, thoroughly impregnated thereby, not sprinkled only, but ' seasoned (t) with this salt'; which meat can by no means be said to be, till every particle of it has lost its freshness and contracted this new flavor.

That I shall be laughed at for all this, I know; so was my Master.' But that I shall catch the favor of men I know not. If I do any, it is not my strength or prudence. ' No man cometh to Me, except the Father draw him.' But this I am determined, never to ' catch them with guile' -- an imputation St. Paul expresses a strong abhorrence of, as any one may observe, from the manner wherein he clears himself of that crime, which some, it seems, had accused him of to the Corinthians.

Not that I am for a stern, austere manner of conversing neither. No: let all the cheerfulness of faith be there; all the joyfulness of hope; all the amiable sweetness, the winning easiness, of love. If we must have art, Hic mihi erunt artes: so soon as God shall adorn my soul with them, and without any other than these, with the power of the Holy Ghost preventing, accompanying, and following me, I know that I (that is, the grace of God which is in me) shall save both myself and those that hear me.

Dear sir, continue your prayers for

Your obliged and very affectionate servant in Jesus Christ.

To William Wogan, Esq.,

In Spring Gardens, London.

To Mrs. Chapman [6]

SAVANNAH, March 29, 1737.

True friendship is doubtless stronger than death, else yours could never have subsisted still in spite of all opposition, and even after thousands of miles are interposed between us. In the last proof you gave of it there are a few things which I think it lies on me to mention: as for the rest, my brother is the proper person to clear them up, as I suppose he has done long ago.

You seem to apprehend that I believe religion to be inconsistent with cheerfulness and with a sociable, friendly temper. So far from it, that I am convinced, as true religion or holiness cannot be without cheerfulness, so steady cheerfulness, on the other hand, cannot be without holiness or true religion. And I am equally convinced that true religion has nothing sour, austere, unsociable, unfriendly in it; but, on the contrary, implies the most winning sweetness, the most amiable softness and gentleness. Are you for having as much cheerfulness as you can So am I. Do you endeavor to keep alive your taste for all the truly innocent pleasures of life So do I likewise. Do you refuse no pleasure but what is an hindrance to some greater good or has a tendency to some evil It is my very rule; and I know no other by which a sincere, reasonable Christian can be guided. In particular, I pursue this rule in eating, which I seldom do without much pleasure. And this I know is the will of God concerning me: that I should enjoy every pleasure that leads to my taking pleasure in Him, and in such a measure as most leads to it. I know that, as to every action which is naturally pleasing, it is His will that it should be so; therefore, in taking that pleasure so far as it tends to this end (of taking pleasure in God), I do His will. Though, therefore, that pleasure be in some sense distinct from the love of God, yet is the taking of it by no means distinct from His will. No; you say yourself it is His will I should take it. And here, indeed, is the hinge of the question, which I had once occasion to state in a letter to you, and more largely in a sermon on the Love of God. [This was his sermon on Love from 1 Cor. xiii. 3, which he preached at Savannah on Feb. 20, 1736, and in London at St. Andrew's, Holborn, on Feb. 12, 1738 (see Journal, i. 438; Works, vii. 492-9, and also 45-57). The sermon gives a touching account of his father's death-bed.] If you will read over those, I believe you will find you differ from Mr. Law and me in words only. You say the pleasures you plead for are distinct from the love of God, as the cause from the effect. Why, then they tend to it; and those which are only thus distinct from it no one excepts against. The whole of what he affirms, and that not on the authority of men but from the words and example of God incarnate, is: There is one thing needful -- to do the will of God; and His will is our sanctification: our renewal in the image of God, in faith and love, in all holiness and happiness. On this we are to fix. our single eye at all times and in all places; for so did our Lord. This one thing we are to do; for so did our fellow servant, Paul, after His example: ' Whether we eat or drink, or whatsoever we do, we are to do all to the glory of God.' In other words, we are to do nothing but what directly or indirectly leads to our holiness, which is His glory; and to do every such thing with this design, and in such a measure as may most promote it.

I am not mad, my dear friend, for asserting these to be the words of truth and soberness; neither are any of those, either in England or here, who have hitherto attempted to follow me. I am, and must be, an example to my flock; not, indeed, in my prudential rules, but in some measure (if, giving God the glory, I may dare to say so) in my spirit and life and conversation. Yet all of them are, in your sense of the word, unlearned, and most of them of low understanding; and still, not one of them has been as yet entangled in any case of conscience which was not solved. And as to the nice distinctions you speak of, it is you, my friend, it is the wise, the learned, the disputers of this world, who are lost in them, and bewildered more and more, the more they strive to extricate themselves. We have no need of nice distinctions; for I exhort all, Dispute with none. I feed my brethren in Christ, as He giveth me power, with the pure, unmixed milk of His Word. And those who are as little children receive it, not as the word of man, but as the word of God. Some grow thereby, and advance apace in peace and holiness: they grieve, it is true, for those who did run well, but are now turned back; and they fear for themselves, lest they also be tempted; yet, through the mercy of God, they despair not, but have still a good hope that they shall endure to the end. Not that this hope has any resemblance to enthusiasm, which is an hope to attain the end without the means: this they know is impossible, and therefore ground their hope on a constant, careful use of all the means. And if they keep in this way, with lowliness, patience, and meekness of resignation, they cannot carry the principle of pressing toward perfection too far. Oh may you and I carry it far enough! Be fervent in spirit. 'Rejoice evermore; pray without ceasing; in everything give thanks.' Do everything in the name of the Lord Jesus. Abound more and more in all holiness, and in zeal for every good word and work.

To the Georgia Trustees [7]

SAVANNAH, March 31, 1737.

GENTLEMEN, -- Robert Hows, a freeholder of this place, has officiated here as parish clerk, not only ever since I came, but, as I am informed, for above two years before. He constantly attends both the morning and evening service (a little before sunrise and after sunset) on other days as well as Sundays, and is in the whole of his behavior a sober, industrious man. But sickness in his family had reduced him to straitness of circumstances even before the 24th instant, on which (while he was employed in the public work) his house was burnt to the ground, and all that was in it (except two saws) consumed.

I therefore, gentlemen, take the liberty to recommend him to your favor and assistance: as to the manner of which (whether by way of salary or otherwise) you are the proper judges. I recommend you and all your labors to Him in whose steps you tread, the great Helper of the friendless; and am, gentlemen,

Your most obedient servant.

To James Hutton [8]

SAVANNAH, June 16, I737.

DEAR SIR, -- I think our Lord is beginning to lift up His standard against the flood of iniquity which hath long covered the earth. Even in this place it hath pleased Him in some measure to stir up His might and come and help us. There is a strange motus animorum, as it seems, continually increasing. Those 'who fear the Lord speak often together,' and many of them are not ashamed of the gospel of Christ in the midst of an adulterous and sinful generation. The enemy hath great wrath, and rageth much. May it be a sign that his time is short ! One or two whom he has long seemed to lead captive at his will are just now recovering out of his snare, and declare openly without fear or shame that they will not serve him but the living God. Likewise' out of the mouth of babes and sucklings is He perfecting praise.' Not only young men and maidens praise the name of the Lord, but children too (in years, though, in seriousness and understanding, men) are not terrified from bearing the reproach of Christ. Indeed, the little share of persecution which as yet falls to me plainly shows I have no strength. Who, then, will rise up with me against the ungodly You, I trust, for one, when the time is come. Till then, strive mightily with God, you and all your father's house, that I may not, when I have preached to others, be myself a castaway!

To Mr. James Hutton, At Mr. Innys',

In St. Paul's Churchyard, London.

To Mr. Verelst, Accountant to the Georgia Trustees

SAVANNAH, June 1737.

SIR,--I have received the four boxes of which you was so kind as to give me advice, as well as the bundles from Mr. Causton. I can't imagine how you can support yourself under such a weight of business as lies upon you. May He who alone is able so support you that, in the greatest hurry of temporal things, you may never forget there are things eternal. --I am, sir,

Your most obedient servant.

To Mr. Verelst [The date and the person to whom this letter was sent were not known when the Standard Edition of the Journal was published.]

SAVANNAH, November 10, 1736.

SIR,--I return you thanks for your favor. The good I have found here has, indeed, been beyond my expectations: the contrary behavior of many was no more than I looked for; being convinced, several years before I left England, that in every city or country under heaven the majority of the people are not the wisest or the best part. But we have an advantage here, which is not frequent in other places--that is, a Magistracy not only regular in their own conduct, but desirous and watchful to suppress as far as in them lies whatever is openly ill in the conduct of others. I am obliged to you for the hint you give as to the regulating that too-prevailing neglect in the case of administering public oaths. Without doubt it should be done with all possible solemnity. For surely no hurry of business can excuse any want of reverence towards the God to whom all our business should be consecrated: since it is for His sake that we ought to undertake everything as wen as perform everything as in His sight.

Pray, when you send me any books, send a letter of advice. I have received no books from you since I came hither. --I am, dear sir,

Your most humble servant.

 

 

To Thomas Causton, Chief Magistrate of Savannah [9]

SAVANNAH, July 5, 1737.

SIR,--To this hour you have shown yourself my friend; I ever have and ever shall acknowledge it. And it is my earnest desire that He who hath hitherto given me this blessing would continue it still.

But this cannot be, unless you will allow me one request, which is not so easy an one as it appears. Do not condemn me for doing in the execution of my office what I think it my duty to do.

If you can prevail upon yourself to allow me this, even when I act without respect of persons, I am persuaded there will never be, at least not long, any misunderstanding between us. For even those who seek it shall, I trust, find no occasion against me, except it be concerning the law of my God.

To Mrs. Williamson (Sophia Hopkey) [10]

SAVANNAH, July 5, 1737.

If the sincerity of friendship is best to be known from the painful offices, then there could not be a stronger proof of mine than that I gave you on Sunday; except that which I am going to give you now, and which you may perhaps equally misinterpret.

Would you know what I dislike in your past or present behavior You have always heard my thoughts as freely as you asked them. Nay, much more freely; you know it well, and so you shall do as long as I can speak or write.

In your present behavior I dislike (1) your neglect of half the public service, which no man living can compel you to; (2) your neglect of fasting, which you once knew to be an help to the mind without any prejudice to the body; (3) your neglect of almost half the opportunity of communicating which you have lately had.

But these things are small in comparison of what I dislike in your past behavior. For (1) You told me over and over you had entirely conquered your inclination for Mr. Mellichamp. Yet at that very time you had not conquered it. (2) You told me frequently you had no design to marry Mr. Williamson. Yet at the very time you spoke you had the design. (3) In order to conceal both these things from me, you went through a course of deliberate dissimulation. Oh how fallen! How changed! Surely there was a time when in Miss Sophy's life there was no guile.

Own these facts and own your fault, and you will be in my thoughts as if they had never been. If you are otherwise-minded, I shall still be your friend, though I cannot expect you should be mine.

To Dr. Humphreys, Secretary to the S.P.G. [11]

SAVANNAH, July 12, 1737.

Concerning the conversion of the heathen, where is the seed sown, the sanguis martyrum Do we hear of any who have sealed the faith with their blood in all this vast continent Or do we read of any Church flourishing in any age or nation without this seed first sown there Give me leave, sir, to speak my thoughts freely. When God shall put it into the hearts of some of His servants, whom He hath already delivered from earthly hopes and fears, to join hand in hand in this labor of love; when out of these He shall have chosen one or more to magnify Him in the sight of the heathen by dying, not with a stoical or Indian indifference, but blessing and praying for their murderers, and praising God in the midst of flame with joy unspeakable and full of glory, -- then the rest, waxing bold by their sufferings, shah go forth in the name of the Lord God, and by the power of His might cast down every high thing that exalteth itself against the faith of Christ. Then shall ye see Satan, the grand ruler of this New World, as lightning fall from heaven! Then shall even these lands be full of the knowledge of the Lord as the waters cover the seas.

To Mrs. Williamson

SAVANNAH, August 11. 1737.

At Mr. Causton's request, I write once more. [See letter of July 5.] The rules whereby I proceed are these:

‘So many as intend to be partakers of the Holy Communion shall signify their names to the curate, at least some time the day before.’ This you did not do.

‘And if any of these have done any wrong to his neighbors by word or deed, so that the congregation be thereby offended, the curate shall advertise him, that in any wise he presume not to come to the Lord's Table until he hath openly declared himself to have truly repented.’

If you offer yourself at the Lord's Table on Sunday, I will advertise you (as I have done more than once) wherein you have done wrong. And when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God.

To the Magistrates of the Town of Savannah [12]

SAVANNAH, September 8, 1737.

GENTLEMEN, -- If you are not apprised that Mr. Dison intends this day publicly to perform several ecclesiastical offices in Savannah, and, as he says, by your authority, ! do now apprise you thereof; and am, gentlemen,

Your humble servant.

From Charles Wesley to Count Zinzendorf [13]

LONDON, November 26, 1737.

TO THE' REVEREND SUPERINTENDENT NICOLAUS VON ZINZENDORF.

UNENDING SALVATION (GREETING) IN CHRIST.

After wandering through all the miseries of passion, I would fain turn at last to thee, to myself, and to God. It would be superfluous to write of my affection. But I send a few words on the matter. While I hung back and struggled, the Lord snatched me away and tore me with violence from my idol. In grief and despair I flung away the yoke of Christ defiantly, and lay for a long time in sin, having no hope and without God. At last, with difficulty and hesitation, I seem to be rising again. I would once more play the warrior and force my way into freedom. May thy prayers and the prayers of the community at Herrnhut accompany me, and, I beg, may thy letters follow me, as I return to Georgia. Pray God on my behalf that I may be willing to be free, that I may thirst for Him alone, that I may fulfill my ministry. I take with me a young man named George Whitefield, a minister of fervent spirit -- if I may say so, a second Timothy. God has wonderfully aroused by his means this twice dead populace. The churches will not contain the hearers. For, indeed, his word and his preaching is not in persuasive words of human wisdom, but in the manifestation of the Spirit and of power. I commend him and our friends at Oxford to your prayers. They read thy letter with edification and acknowledge it gratefully. They desire at length to be found in Christ and to make progress and to live in Him. Thy exhortations aid them greatly. When thou hast leisure to write, let the letter, please, be addressed 'To the Rev. Mr. Kinchin, Fellow of Corpus Christi College, in Oxford.' Our brother Benjamin Ingham is preaching with all boldness in the county of York, and is awakening many souls. The god of this world rages; but he goes on undismayed. He has spoken less openly, perhaps, about our Church (which, however, your Moravian friends do not scruple to acknowledge), as if he hesitated to take Holy Orders among us. If he were to become a priest, he will cut off large resources for evil from those who are seeking them, and remove a serious scandal from various foolish people. May I commend this to thy wise foresight. It seems that the Spirit of God is moving here over the face of the waters. Would that it might reach me, even me! Would that I might be in Christ a new creature! That this may at last be granted to your prayers, which will avail much, you will persevere weariedly. God does not hear sinners. I would fain be changed from what I am, that I may be heard in the same way on your behalf.

Editor’s Introductory Notes

[1] A month after Wesley reached Savannah he was introduced to Miss Hopkey, niece of Mrs. Causton, whose husband was Chief Magistrate. The young lady was beautiful, refined, and intelligent. She attended Wesley's services regularly, and he directed her studies. He became greatly attached, and seemed on the point of proposing to her. His friends, however, were doubtful as to her fitness; and on Ingham's advice he went to Irene, four miles from Savannah, to think over the matter. He wrote her this letter, which he gave Miss Bovey to deliver. He was convinced it was not expedient for him to marry, and told the lady that if he married at all he would not do so till he had gone to work among the Indians. On the 12th of the next month Miss Hopkey married William Williamson. This was a great shock to Wesley; but he had reason afterwards to see that he was saved from an unsuitable marriage. See Journal, i. 314-37; and letters of July 5, 1737.

[2] This letter is headed in the Works as sent to Lincoln College, and might therefore be addressed to Richard Hutchins, who was Rector from 1755 to 1781. Its tenor, however, suggests that it was more probably sent to John Hutchings, of Pembroke College. On February 6, 1738, he wrote to welcome Wesley on his safe return after many dangers. He hoped that Wesley would take up his residence in Oxford, which at present was greatly in need of a pious man. 'God formerly set His seal to your labors of love in this place, and I hope He will be pleased to bless your endeavors yet more.' See letter of October 13, 1738,d.

[3] Wesley says: ' By Mr. Ingham I writ to the Founders of Parochial Libraries (Dr. Bray's Associates), who sent a library to Savannah in the latter end of last year.' The ministers who received these were expected to send word how they catechized the children and instructed the young. See Journal, i. 137d, 321-2; Moore's Wesley, i. 317-18n; W.H.S. viii. 73-5.

[4] The Georgia Trustees consisted of twenty-one influential merchants, politicians, and philanthropists, who held the territory under Charter from the Crown. They had to appoint officers, regulate affairs, and provide money to fit out emigrants and support them till they could earn their own living. Wesley had important consultations with the Trustees on his return; and Charles says they ' were surprised by my brother's account of Georgia, the fewness. of the people, &c., See his Journal, i. 81.

Dr. Burton laid this letter before the Trustees on June 15; and their Secretary, Benjamin Martyn, was directed to tell Wesley that ' they are very much surprised at any apprehensions you have of such accusation being brought before them. No complaint of any kind has been laid before them relating to you. They have never as a board, nor any of them privately, heard of one, nor have they the least suspicion of any ground for one.' Dr. Burton also wrote a beautiful letter, assuring Wesley that the Trustees had a high esteem of his good services, ' and on all occasions will give farther encouragement, and would not have the express mention of the 50 (in lieu of the same sum formerly advanced by the Society for Propagation) so understood as not to admit of enlargement upon proper occasions.' The Vice-Provost of Eton had given 10 for Wesley's use and doing works of charity; and Dr. Burton says: ' I have desired Mr. Oglethorpe to convey this to you.' See Journal, viii. 312-13.

[5] This letter and that which follows show how Wesley's counsel was already sought by earnest men and women in their religious perplexities. William Wogan was born in 1678, son of the Rector of Gumfreston and Vicar of Penally, Pembroke. He was at Westminster School in 1694, became Captain, and entered at Trinity College, Cambridge, in 1700. In 1718 he married Catherine Stanhope (Lady Hastings's protge), lived at Ealing 1727, and was buried there in 1758. He was Secretary to the Duke of Ormonde, Lord-Lieutenant of Ireland (Memoir by Gatcliff). Thomas Broughton speaks of him in a letter to Whitefield (January 28, 1737) as 'good Mr. Wogan,' who objected to Whitefield's going to Georgia.

[6] Mrs. Chapman was probably the mother of Waiter Chapman, of Pembroke College, an Oxford Methodist, who was an intimate friend of James Hervey. He had a church in Bath, of which Hervey took charge for some weeks in the summer of 1743 whilst Chapman was in Devonshire. See Diary in Journal, i. 319, 343, 354; Tyerman's Oxford Methodists, pp. 208, 215, 230, 361.

[7] Robert Hows was Wesley's parish clerk in Savannah (see Journal, i. 340). The Secretary adds a postscript to his letter to Wesley on June 15, 1737: ' The Trustees will take into consideration your application to them in favor of Robert Hows, and have a regard to it' (ibid. viii. 312). This was done when they met in July; and the Minutes of the Council for the 6th of that month direct that ' Robert Hows's house is to be rebuilt as it was before it was burnt down, out of the Fund for religious uses.' Nehemiah Curnock describes Hows as the first leader of a Society class.

[8] James Hutton was introduced to the Wesleys at Oxford, and his father's house in College Street, Westminster, became a London home for the brothers. He and his sister were converted under a sermon which Wesley preached there. Hutton wished to go with Wesley to Georgia, but his parents felt that it would interfere with his prospects as a bookseller. He was now an assistant with William Innys, but set up for himself at 'The Bible and Sun,' near Temple Bar. He writes Wesley on January 3 that he has opened a shop, but does not sell plays. He is reproached for that and because ' the London and Oxon Methodists come to my house and sing psalms audibly.... I am just at Temple Bar amidst the fiery darts of the devil.' He became a leading member of the Moravian Church in London, and his relations with the Wesleys grew less intimate; but they were pleasantly renewed at a later stage. Hutton died in 1795. See Journal, ii. 487n; Benham's Hutton.

[9] This letter and those to Mrs. Williamson on July 5 and August ii refer to the circumstances which led Wesley to leave Savannah. After Miss Hopkey's marriage to William Williamson, Wesley repelled her from the Communion. Thomas Causton was anxious to have Wesley's objections in writing. On July 6 he came to Wesley's house with two friends and asked with much warmth, ' How could you possibly entertain such a thought of me as that I should oppose you in executing any part of your office ' Wesley said bluntly, ' Sir, what if I should think it the duty of my office to repel one of your. family from the Holy Communion ' He replied, ' If you repel me or my wife, I shall require a legal reason. But I shall trouble myself about none else. Let them look to themselves.' Thomas Mellichamp, a disreputable person, had threatened to murder Miss Hopkey and any other lover she chose. See Journal, i. 181-2n, 243d, 290; W.H.S. vii. 99-102.

[10] An hour or so after writing to Causton, Wesley says: ' I sent the following note to Mrs. Williamson, which I wrote in the most mild and friendly manner I could, both in pursuance of my resolution to proceed with all mildness, and because Mrs. Williamson told me she was so much grieved already.' See letters of February 6 and August 11.

[11] This letter was prompted by the reading of the Rev. Dr. D. Humphreys' Historical Account of the Society for the Propagation of the Gospel up to 1728. He was Secretary to the Society (1716-39), and published his book (8vo, 356 pages) in 1729.

[12] Mr. Dison was chaplain to the soldiers at Frederica, and called to tell Wesley on September 7 that the Magistrates had authorized him to perform ecclesiastical offices at Savannah, and that he intended to begin next day. Wesley therefore sent this note by Delamotte to the Recorder. Mr. Disoh's congregation consisted of Mrs. Causton, Mr. and Mrs. Williamson, and eight or ten more. He announced that he would read prayers and preach every Thursday. See Journal, i. 270-1, 392.

[13] Charles Wesley's part in the early history of Methodism cannot easily be exaggerated. He began the Holy Club at Oxford and shared all its labors and reproach. In Georgia he had a fight of afflictions, and on his return suffered much from pleurisy. He found the rest of faith after long conflict on Whit Sunday 1738, three days before his brother; and his hymns were an unbounded blessing and inspiration in the Great Revival (see heading to letter of December 1. 1731). He was a hero in the times of mob riot, an impassioned preacher, and a friend beloved and honored in all the Societies.

The mission to Georgia had brought the Wesleys into close relations with Count Zinzendorf, the Moravian leader. Wesley wrote to him from Savannah on March 15, 1736. The following letter (which is preserved at Herrnhut, where it was discovered by the Rev. Henry Bett) is evidently from Charles Wesley, and throws light on his own spiritual state and on the relation of the Wesleys to Zinzendorf. He says in his Journal for January 20, 1737: 'I wrote and delivered my own state in a letter to the Count.' Zinzendorf was then in London, where he had received Charles with all possible affection the previous day. He was interested in Zinzendorf's negotiations with Archbishop Potter and Bishop Seeker as to the recognition of Moravian Orders. During the months that followed, Charles Wesley was expecting to return to Georgia with Whitefield as his companion. The letter is in Latin with Greek quotations; and we owe this rendering to Professors Henry Bett and Dr. Lofthouse, of Handsworth College. See W.H.S. xv. 166--8.

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