Wesley's Mercy to the Poor, Widows, and the Sick
Odilon
Massolar Chaves
Copyright © 2026, Odilon
Massolar Chaves
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Odilon Massolar Chaves is a
retired Methodist pastor, with a doctorate in Theology and History from the
Methodist University of São Paulo.
Son of Rev. Adherico
Ribeiro Chaves and Roza Massolar Chaves.
He is married to RoseMary.
He has two daughters:
Liliana and Luciana.
His thesis dealt with the
Methodist revival in England in the eighteenth century and its contribution as
a paradigm for our days.
============================
Table of Contents
·
Introduction
·
Wesley's Plan to Help
the Poor, Widows, and the Sick
·
Most Methodists are poor
·
God's providence
intervened remarkably on behalf of the poor
·
He has done so much
service to the poor in London and elsewhere
·
Why do you refuse
help from the poorest members?
·
Allow the poor to
enjoy their religious and civil freedom
·
He served the poor,
he was in constant communion with God
·
They envy the rooms
of those poor girls
·
Restoring all you can
to God in the poor
·
God employed him to
wake up several poor sinners in Manchester
·
To say that 'poor
people understand long sentences better than short ones' is a total mistake
·
Visiting the poor
from house to house and distributing booklets
·
Why are thousands of
people starving, dying of want, in all parts of England?
·
Provide the poor with
all our little books
·
We must be careful
not to distress the poor
·
Calling our poor into
their own homes
·
Write some hymns for
the poor widows
·
Little books, partly
to sell and partly to give to the poor
·
Go see the poor and
sick in their own little houses
·
The other half for
those they should judge more needy or more deserving
·
He did a lot for the
poor
·
To thank God on
behalf of our poor widows
·
Unless they are extremely poor
· The money you left in my hands was distributed as follows
· Wesley's Plan to Help the Sick and Poor
============================
Introduction
"Wesley's Mercy to the Poor, Widows, and
the Sick" is a 54-page book based on Wesley's letters.
Wesley lived in the
midst of poverty in England. Writing to Christopher Hopper on November 20,
1769, Wesley stated, "It is true that most Methodists are poor." [1]
In 1772, he wrote, "I have known people
who could only eat a little thick food every two days. I knew one who took
stinky swordfish from manure and took them home for her and her children."
[2]
He established Houses for Widows; Medical
Dispensaries; schools for the poor; Financial and Material Aid, established
Systematic Visits, created a medical book with guidelines for the use of
medicines for healing.
Wesley supported the "A Strangers' Friend Society", an eighteenth-century charitable organization founded in London in 1785 by John Gardner, a member of the Methodist movement. John Wesley strongly supported and promoted the initiative, which he considered the embodiment of 'social holiness'.[3]
Wesley
encouraged preachers to visit the poor.
For Miss Helena. March, on June 9, 1775, Wesley said, "Go and see the poor and sick in their own little houses. Take up your cross, woman! Remember faith! Jesus went before you, and he will go with you."[4]
To the vicar Vincent Perronet, in 1748, Wesley related how his plan to help the poor, widows and sick was established. He said of the results: "Since then, we have had great reason to praise God for His continued blessing in this endeavor. Many lives have been saved, many diseases cured, much pain and desire have been prevented or removed. Many heavy hearts were gladdened, many mourners comforted; and the Visitors have found from the One whom they serve a present reward for all their labor." [5]
A
story that leads us to reflect on the mission of the Church in our days.
The
Author
============================
Wesley's
Plan to Help the Poor, Widows, and the Sick
In 1772,
Wesley wrote of "Why are thousands of persons starving, dying of want, in all
parts of England?"
Wesley
attributed it especially to taxes raised by the government to pay off the
national debt.
Faced
with the situation of suffering in England, Wesley looked for solutions. Among
the solutions, he established a plan creating the butlers. According to the
needs, the charitable action expanded.
"John
Wesley's plan to help the vulnerable was based on living extremely simply to
allocate his income to charity. The method included the founding of homes for
widows, the creation of free medical dispensaries, and the division of
Methodists into groups focused on regular giving and home care for the sick.
The
Methodist movement structured this support network through practical and
community initiatives:
Houses for Widows: In London, Wesley established shelters supported by offerings collected at church meetings, where he himself came to live and eat with the needy." [6]
Writing to Vincent Perronet in 1748, Wesley said: "We took in as many widows as we could accommodate and provided them with things necessary for the body; for whose expense I set aside first the weekly contributions of the bands, and then all that was collected at the Lord's Supper." [7]
Medical Dispensaries: He
founded places to offer free care and medicine to the poor, in addition to
having written one of the most widely read manuals of popular medicine at the
time.
Wesley
worked to alleviate the suffering of the poor. He established three free
clinics in London, Bristol and Newcastle.
Financial and Material Aid: Wesley's golden rule was "earn all you can, save all you can, donate all you can." He used the profits from his publications and most of his own salary to mutual aid projects.
Systematic Visits: Followers were organized into 'Classes' and 'Bands,' where leaders visited the sick, the prisoners, and the poor every week to provide for physical and spiritual needs."[8]
Wesley encouraged preachers to visit the poor. Writing to Samuel Furly on March 6, 1764, Wesley told him: "I hope you will add the private to the public application, visiting the poor from house to house and distributing little booklets. Thus, only this deplorable ignorance will be removed."
Encouraging
the rich to help the poor: In 1748, Wesley said, "I went in a few days
from one end of the city to the other, and exhorted those who had the goods of
this world to help their needy brethren." [9]
Wesley's letters reveal a whole compassion,
love, care and planning to help the poor, widows and the sick:
Most
Methodists are poor
It is true
that most Methodists are poor; But then, nine out of ten of them wouldn't be
poorer if they spent a penny buying a book every two weeks of the year
For Christopher
Hopper
LONDON, November 20,
1769.
MY DEAR BROTHER,-- If
she comes back of her own accord, I will welcome her with open arms. But I'm
not going to hire her to come back. I think that would be foolish, or rather
sinful. [Mrs. Wesley often left him and returned in response to his requests. She
was with her daughter in Newcastle. See the letters of December 17, 1768 and
January 15, 1770.]
Brother Fazzard was a
good man, though for some years his head was quite wrong. I hope Brother
Greenwood stays right and won't be more intrigued by the soft speakers.
If you love the souls
or bodies of men, everywhere recommend Primitive Physick and small lands. It is
true that most Methodists are poor; But then, nine out of ten of them wouldn't
be poorer if they spent a penny buying a book every two weeks of the year. By
this means God's work is both enlarged and deepened everywhere. "With love
to Sister Hopper,
Your affectionate
friend and brother. [10]
God's providence
intervened remarkably on behalf of the poor
The providence of God
intervened remarkably in behalf of the poor in Whitehaven. I hope there will be
more peace between them, and more life than there has been for some time
For Thomas Wride
LONDON, February 14, 1771.
DEAR TOMMY,-- If we live
until August, the case of David Evans [David Evans was a preacher on trial at
Haworth. Sister Evans is among the wives of the preachers to be served. He
ceased his travels in 1776.] must be thoroughly investigated. I don't see that
you can do more in relation to Longtown.
The providence of God
intervened remarkably in behalf of the poor in Whitehaven. I hope there will be
more peace between them, and more life than there has been for some time.
Now, Tommy, you have a good
incentive to awaken the gift of God that is in you. Work to be constantly
serious, to be heavy in conversation, and to walk humbly and close to God.
"I am
Your affectionate friend
and brother. [11]
He has done so much service to the poor in London and
elsewhere
Strangers' Friend Society, which has done so much service to the poor in London and elsewhere. Gardner became a doctor
John Gardner
REVEREND AND DEAR
SIR,
- Some of us are
signing a penny a week each, which must be carried on the Sabbath by one of us,
who reads and prays with the afflicted, who, according to the rules attached,
must be poor strangers, with no parish or friend to help them. Our benevolent plan
is opposed by my class leader; therefore, we are obligated to seek your
approval before proceeding. We are very poor, and our whole stock does not yet
reach twenty shillings: we will therefore thank you for any help you wish to
offer to your humble servant,
JOHN GARDNER.
[This is Wesley's
answer. It marks the beginning of the Strangers' Friend Society, which has
provided so much service to the poor in London and elsewhere. Gardner became a
doctor and is buried in the churchyard of St. Leonard's, Shoreditch.
Note: The Strangers' Friend Society was an 18th-century
charitable organization founded in London in 1785 by John Gardner, a member of
the Methodist movement. John Wesley strongly supported and promoted the
initiative, which he considered the embodiment of 'social holiness'.[12]
Why do you refuse
help from the poorest members?
Some of our preachers have asked, 'Why do you
refuse help from the poorer members?' I answer, I don't refuse; although I
don't demand it either, for fear of causing trouble
To Samuel Bardsley
LONDON, January 29, 1773.
DEAR SAMMY,--If David Evans
[The Macclesfield preacher] is satisfied, all is well. You will not want work,
nor a blessing upon it, if you are zealous and active. John Hallam is a good
man, though strange; I hope he does good. There is a surprising disposition in
almost everyone who responded to the Circular Letter [See letters of December
12, 1772 and February 6, 1773.], which I hope will be a positive symbol. Some
of our preachers have asked, 'Why do you refuse help from the poorer members?'
I answer, I don't refuse; although I don't demand it either, for fear of
causing trouble. The little draft on the other side is for his mother [His
mother depended on him. Wesley's care for his preachers was unceasing. See
letter of August 5, 1771]. "I am, dear Sammy, your affectionate brother.
To Mr. Bardsley, Mr.
Toon's, Hatter, Loughborough.
To Ms. Bolton, in Witney,
Oxfordshire. [13]
Allow the poor to enjoy
their religious and civil freedom
O my Lord, for God's sake, for
Christ's sake, for God's sake, grant that the poor may enjoy their religious
and civil freedom! I'm on the verge of eternity. Perhaps you are too! How soon
you too will be called to give an account of your administration to the Great
Shepherd and Bishop of our souls
To
Dr. Pretyman Tomline, Bishop of Lincoln
HULL, June 26, 1790.
MY LORD, -- It may seem
strange that someone who does not know you should bother him with a letter. But
I'm limited to doing that; I believe it is my duty both to God and to Your
Lordship. It is necessary to speak clearly; having nothing to hope for or fear
in this world, which I am about to leave.
Methodists in general, my
Lord, are members of the Church of England. They hold all its doctrines, attend
its worship, and partake of its sacraments. They do not harm anyone
voluntarily, but they do the good they can to everyone. To encourage each
other, they often spend an hour together in prayer and exhortation to each
other. Let me then ask, Cui bono, 'For what reasonable purpose,' would you
expel these people from the Church? Are they not as silent, as harmless, or
rather as pious, as any of their neighbors, except perhaps here and there a
stubborn man who does not know what he is doing? You ask, 'Who expels them from
the Church?' Your Lordship asks; And this in the cruelest way—yes, and in the
most dishonest way. They desire a license to worship God according to their own
conscience. Your Lordship refuses, and then punishes them for not having a
license! So, your Lordship leaves them only this alternative: 'Leave the Church
or die of hunger.' And it is a Christian, yes, a Protestant bishop, who persecutes
his own flock I say, persecutes; for it is persecution to all intents and
purposes. You don't actually burn them, but you let them starve. And how small
the difference is! And Your Lordship does this under the pretext of a vile and
execrable law, nothing better than that of haeretico cornburendo. [On the
burning of heretics.] Thus persecution, which has been banished from France, is
again tolerated in England!
O my Lord, for God's sake,
for Christ's sake, for God's sake, grant that the poor may enjoy their
religious and civil freedom! I'm on the verge of eternity Maybe your Lordship
is too! How soon will you also be called to give an account of your administration
to the Great Shepherd and Bishop of our souls! May He allow you and me to do
this with joy! So please, my Lord,
Your Lordship's son and
devoted servant. [14]
He served
the poor, he was in constant communion with God
I deny the
consequence. While Mr. De Renty served the poor, he was in constant communion
with God.
To Philothea Briggs
BRISTOL, August 31,
1772.
MY DEAR PHILLY,-- No
one is or can be saved except those who, by faith, are sanctified within and
without. But this holy faith is the gift of God; and He never runs out of time.
He can just as easily give that faith in a moment as he can in a thousand years.
He often bestows it on his deathbed in answer to the prayer of believers, but
rarely, if ever, to those who have continued unholy under the presumption that
he would save them at last. But if He did, what unspeakable losers they would
have to be! If mourning were in heaven, I would mourn for eternity! Seeing that
each one there must receive his own reward according to his own work.
And he'll confuse you
more than enough if you listen to his imaginative escapades: 'Everyone has a
goal; therefore a man cannot always be in communion with God.' I deny the
consequence. While Mr. De Renty served the poor, he was in constant communion
with God. Gregory Lopez was also there while writing books. "In the
beginning, indeed," as Lopez noted, "great manifestations of God
tended to suspend the exercise of their senses as well as their understanding.
But after a while they made no difference, leaving him with the complete
exercise of both understanding and senses.' I remember a much later case of the
same kind: an old clergyman [Mr. Fraser, chaplain of St. George's Hospital.
Wesley read Boehm's Life in Georgia and his Sermons in 1776. See Diary, i.
175d, vi. 98; and letter of December 10, 1777. ] said to me, some years ago, 'I
asked Mr. Boehm (Chaplain to Prince George of Denmark), 'Sir, when you are in
such a hurry on business, surrounded by a crowd of people, listening to one and
dictating to another at the same time, does it not interrupt your mental
prayer?' He immediately replied, "All this haste does not hinder my
fellowship with God any more than if I were all the time sitting alone in my
office or kneeling at the altar." Therefore, no business, of any kind, no
conversation, should prevent one strong in faith from always rejoicing, praying
without ceasing, and in all that he is thankful for. Go on after that, and you
will surely arrive.--I am, my dear Philadelphia,
With affection. [15]
To Miss Helena. Phil.
Briggs, at Miss Briggs's house. Briggs. March, in Worship Street, Moorfields,
London.
They envy the rooms
of those poor girls
It's not right, Jemmy; This is not certain. They envy the rooms of those poor girls, [Miss Dale in the Orphan House.] and want at all costs to drive them out
To James Oddie
LONDON, February 14,
1768.
DEAR JEMMY,--I demand
that William Ellis [Oddie's third colleague at Newcastle.] go to the Dales (if
he is not already gone) without delay. Otherwise, I demand that you forbid your
preaching in any of our Societies.
Continue the
collection in the name of God! I don't think you'll stop easily before you
reach the seven hundred. [See letters for January 12 and 15.]
It's not right,
Jemmy; This is not certain. They envy the rooms of those poor girls, [Miss Dale
in the Orphan House.] and want at all costs to drive them out. I wrote to Molly
Dale on Saturday in a hurry; But today I wrote her my coolest thoughts. Peace be
with you and yours.--Dear Jemmy, goodbye[16]
Restoring
all you can to God in the poor
All that we can
advise in the case you have mentioned is (1) That he that hath stolen shall
steal no more, that he be strictly righteous from this hour; (2) May he be a
faithful keeper of the papaya from injustice, restoring all he can to God in
the poor
To Philothea Briggs
LONDON, November 22,
1772
There are thousands
of cases in which it is not possible, literally, to make a refund. All that we
can advise in the case you have mentioned is (1) That he that hath stolen shall
steal no more, that he be strictly righteous from this hour; May he be a faithful
keeper of the papaya from injustice, restoring all he can to God in the poor.
To Miss Helena.
Bolton, in Witney, Oxfordshire. [17]
God
employed him to wake up several poor sinners in Manchester
I believe
that God employed it to awaken several poor sinners in Manchester. Now, Sammy,
do all the good you can; Be instant in-season and off-season
To Samuel Bardsley
BATH, March 3, 1784.
DEAR SAMMY, - I am
glad that Mr. Smyth [See letter of February 13 to Bardsley.] preached at
Macclesfield. He is, in fact, a son of thunder. I believe that God employed it
to awaken several poor sinners in Manchester. Now, Sammy, do all the good you
can; Be instant in season and out of season 1 Put all your strength in! - I'm
Your affectionate brother. [18]
To say
that 'poor people understand long sentences better than short ones' is a total
mistake
To say
that 'poor people understand long sentences better than
short ones' is a total mistake. I have carefully tried the experiment for
thirty years, and I think the opposite is true. Long sentences completely
confuse your intellects
To Samuel Furly
YARMOUTH, October II, 1764.
DEAR SAMMY,--I
delayed writing so long, [See letter of July 15.] because I was not inclined to
attract controversy, especially on a subject of little importance and with a
person difficult to be convinced. I just told you my thoughts about style and
yourself. If you can profit from them, well; If not, there is no harm at all. I
wish you would write in the most excellent way; If you prefer any other, you
can. I have no prejudice for or against any writer: but I can say, without much
vanity, that I know how to distinguish a good style from a bad one; and it
would be a pity if I did not do so, after having spent forty-fifteen years
(with some natural understanding, much attention, and a free acquaintance of
many eminent men) reading the most celebrated writers of the English language.
Noting that you
wanted one of the essential things for good style, namely ease, I warned you
about it and (to make it clearer the reason for my caution) I raised my head a
little. You answer, 'Harmony is essential to good style.' It may be so; I have
nothing to say to the contrary. In the same lines I have quoted there is an
admirable harmony; nihil supra; The soul of music breathes in them: but there
is no rigidity. The lines are as simple as they are harmonious. This is the
perfection of writing.
Whether long or short
periods should be chosen is quite another matter. Some of the ones you
transcribe from Swift are long; but they are also easy, totally easy, without
any rigidity, and therefore exactly as I recommend copying later. The
paragraphs quoted from Hawksworth are much inferior to them, not more
harmonious, but more rigid and artificial. Wharton's is the worst of all, stiff
as a stake, only art and no nature. I don't know what taste those who admire
his style can have; certainly they must prefer Statius to Virgil.
Nor are the tedious
and foolish enlightened or careless affected by long and laborious periods as
much as by such short periods as these, 'The work is great; The day is short;
and long is the night in which no man can work.'
But the main thing
is: we will all be alive for God. May Christ reign alone in our hearts; that
every mind that was in Christ Jesus may be in us; and let us walk as Christ
also walked. Peace be with you and yours -- I am your affectionate friend and
brother. [19]
Visiting
the poor from house to house and distributing booklets
You have
an incentive to continue in Slaithwaite, already seeing that your effort was
not in vain. I hope you will add the private to the public application,
visiting the poor from house to house and distributing booklets. Thus, only
this deplorable ignorance will be removed
For Samuel
Furly
LEWISHAM, March 6, 1764.
DEAR SAMMY,--After
showing what is implied in 'conquering the whole world' and what in 'losing our
own soul,' [See letter of January 14.] I ask: How is it possible that any man
consents to conquer the whole world at the cost of losing his own soul. How amazing
it is that any man alive would do that! But to assuage this astonishment,
consider the assumptions on which it proceeds: (1) that a life of sin is a life
of happiness; (2) that a religious life is a life of misery; and (3) that he
certainly lives twenty, forty, or sixty years. In the second of these articles,
you have a good opportunity to describe both false and true religion.
For eight or ten
weeks, Mr. Maxfield is incapacitated by a persistent illness. This has
contributed not a little to the peace of our Society, which in general thinks
of one thing—to save their own souls and seldom strike first, though they
sometimes strike again, especially when they are attacked without fear or
intelligence, which has generally been the case.
I doubt
you ever had a silly tutor at Cambridge, and then got it wrong. He never told
her that, of all living men, a clergyman should 'speak with the vulgar,' yes,
and write, imitating the language of the common people throughout all time, so
far as it consists in purity and propriety of speech [See letter of January
14.] Ease, therefore, is the first, second, and third points; and rigidity,
apparent exactness, artificiality of style are the principal defects to be
avoided, along with solecism and impropriety. You aim wrong, Sammy: you aim at
the wrong target. If he were a pattern for any one (which I cannot permit),
still Dr. Middleton [See letter of January 4, 1749.] is not a pattern for a
preacher—no, not for a preacher before the University. His diction is rigid,
formal, affected, unnatural. Art stares with anger and therefore shocks a man
of true taste. To always speak or write as he would be as absurd as to always
walk in step minuet. The natural walk, walks calmly, just not carelessly. Do
not stumble or drag yourself into improprieties. If you want to imitate,
imitate Mr. Addison or Dr. Swift. That way you will save yourself trouble and
do more good.--I am, with love to Nancy, dear Sammy, your ever-affectionate
brother. [20]
Why are
thousands of people starving, dying of want, in all parts of England?
Why are
thousands of people starving, dying of want, in all parts of England? The fact
that I knew: I saw with my eyes in every corner of the world. I met people who
could only eat a little thick food every two days. I met one who took stinky
swords of manure and took them home for her and her children.
DOVER, December 9, 1772.
LORD,-- Many
excellent things have been published recently about the current shortage of
provisions. And many causes have been assigned for it; But this is not lacking
in most of these publications. One writer assigns one cause, another one or two
more, and insists strongly on it. But that he has assigned all the causes which
manifestly agree in producing this melancholy effect, while at the same time
pointing out how each particular cause affects the price of each particular
kind of provision.
I would gladly offer
some advice to sincere and benevolent men on this important subject, proposing
a few questions, and adding to each what appears to be a simple and
straightforward answer.
Why are thousands of
people starving, dying of want, in all parts of England?
I. 1. I ask first,
Why are thousands of people starving, dying of want, in all parts of England?
The fact that I knew: I saw with my eyes in every corner of the world. I met
people who could only eat a little thick food every two days. I met one who
took stinky swords of manure and took them home for her and her children. I met
another who collected the bones that the dogs left on the streets and made
broth with them to prolong a miserable life. It is so in this day of multitudes
of people in a land flowing, as it were, with milk and honey, abundant in all
the necessities, conveniences, superfluities of life!
Now, why does this
happen? Why don't you eat anything? Because they have nothing to do. They don't
have meat because they don't have work.
Because the people
who used to employ them can no longer afford it. Many who employed fifty men
now barely employ ten. Those who employed twenty now employ one or none
2. But why don't they
have work? Why are there so many thousands of people in London, in Bristol, in
Norwich, in every county from one end of England to the other, completely
unemployed
Why is bread corn so
expensive?
3. But
descend from generals to private individuals. Why is bread corn so expensive?
Because such immense quantities of it are continually consumed by distillation.
In fact, an eminent distiller near London, on hearing this, replied warmly: No,
my partner and I usually distill only a thousand quarters of corn a week.'
Maybe so. Suppose that twenty-five distillers in the city and surrounding areas
consume only the same amount. Here are twenty-five thousand coins a week—that
is, more than two hundred and fifty thousand coins a year—consumed in and
around London! Bring together the distillers from all over England, and we have
no reason to believe that half the wheat produced in the kingdom is consumed
every year, not so harmlessly as throwing it into the sea, but converting it
into deadly poison—poison which naturally destroys not only the strength and
life, but also the morale of our countrymen!
Well, but it
generates a great deal of revenue for the king.' Is this equivalent to the
lives of his subjects? Would His Majesty sell a hundred thousand of his
subjects annually to Algiers for four hundred thousand pounds? Certainly not.
Will he sell them for that amount to be slaughtered by his own countrymen? But
other than that, Navy pigs can't be fed.' Unless they are fed human flesh,
unless they are fattened with human blood. Oh, don't tell Constantinople that
the English collect the royal revenue by selling the blood and flesh of their
countrymen!
But why are oats so
expensive?
4. But why are oats
so expensive? For there are four times as many horses kept (to speak of the
joke), especially for carriages and carriages, than there were a few years ago.
Unless, therefore, four times the oats grew now than at that time, they cannot
be at the same price. If only twice as much is produced (which is perhaps
almost true), the price will naturally be double what it was.
As the price of one
kind naturally raises the price of another, so whatever causes the price of
wheat and oats must also raise the price of barley. To explain, therefore, the
importance of this, it is sufficient to recall what has been observed above, although
some particular causes may agree in producing the same effect.
Why are beef and
mutton so expensive?
5. Why are beef and
mutton so expensive? Because most of the large farmers, especially in the
northern counties, who used to raise large numbers of sheep or horned cattle,
and often both, no longer care about sheep, cows, or oxen, as they can only
make much better use of their land by raising horses. That is the demand, not
just for chariot horses and chariots, which are bought and destroyed in
incredible numbers; but much more for bred horses, which are exported annually
in hundreds, yes, thousands, to France.
But why are pork,
poultry, and eggs so expensive? Because of the monopoly on farms, a monopoly as
mischievous as has ever been introduced in these kingdoms
6. But why are pork,
poultry, and eggs so expensive? Because of the monopoly of the farms, a
monopoly as mischievous as has ever been introduced in these kingdoms. Land
that was once divided among ten or twenty small farmers and allowed them to
comfortably support their families is now usually occupied by a large farmer. A
man cultivates a thousand a year estate, which he formerly maintained ten or
twenty. Each of these small farmers raised a few pigs, with some amount of
poultry; and, having little money, he was happy to send his bacon, or pork, or
poultry and eggs, to market continually. Therefore, the markets were abundantly
attended, and many created cheap; But currently the big ones, the farmers, are
above taking care of these small things. They do not raise poultry or pigs,
except for their own use; therefore, they do not ship any to the market. It is
therefore not strange if two or three of those who live near a market town
cause such a shortage of these items by preventing the supply of the former, that
their price is double or triple what it was before. That is why (for example,
in a small article) in the same city, where in my memory eggs were sold at
eight or ten per cent, now six or eight are sold per groat.
Another reason why
beef, mutton, pork, and all kinds of groceries are so expensive is luxury. What can withstand this
Will it not waste and
destroy all that nature and art can produce? If a person of quality boils three
dozen tongues of clean to make two or three liters of soup (and so
proportionately in other things), what is it strange if the provisions fail?
Just look at the kitchens of the great, of the nobility and the nobility,
almost without exception (considering that the peasant's finger steps on the
courtier's heel), and when you observe the incredible waste that is produced
there, you will no longer be surprised by the scarcity and, consequently, the
expensive of the things that art uses so much to destroy.
But why is land so
expensive?
7. But why is land so
expensive? For for all these reasons gentlemen cannot live as they are wont to
do without increasing their income, which most of them can do only by
increasing their rents. The farmer, paying a higher rent for his land, must
have a higher price for the production of it. This again tends to increase the
price of land. And so the wheel turns.
But why is it that
not only provisions and land, but almost everything else is so expensive? Due
to the huge taxes that are levied on almost everything that can be named
8. Why, though, are
not only provisions and land but almost everything else so expensive? Due to
the huge taxes that are levied on almost everything that can be named. Not only
are abundant taxes levied from earth, fire, and water, but in England ingenious
statesmen have found a way to tax light itself! There is only one element left,
and surely some man of honor will soon get a tax for it too. How long will the
nostalgic air blow against a gentleman, or rather a gentleman, without paying
for it
But why are taxes so
high because of the national debt
9. But why are taxes
so high because of the national debt. They must be while this continues. I have
heard that national spending in peacetime was sixty years ago, three million a year.
Now, the absolute interest of the public debt exceeds four million. To increase
this, along with the other government expenditures, these taxes are absolutely
necessary.
But where is the
remedy?
II. Here is the evil.
But where is the remedy? Perhaps he surpasses all human wisdom to say. But it
may not be wrong to offer some tips even on this delicate subject.
1. What remedy is
there for this painful disease? Thousands of poor people are starving. Get work
for them, and you'll find meat for them. Afterwards, they earn and eat their
own bread.
because then
people will have money to buy other things too
2. But how will your
masters give you work without ruining yourself? Seek ventilation for this, and
it will not hurt your masters to give as much trouble as possible; And this
will be done by sinking the price of providence, so that people will have money
to buy other things as well.
Maybe that alone will
solve the whole plan
3. But how can the
price of corn be reduced by forbidding for ever that curse of health, that
destroyer of strength, life, and virtue, distillation. Maybe that alone will
solve the whole plan. If anything more is needed, let all the starch not be
made from rice, and let the importation of this and wheat be encouraged
And these two taxes
alone would almost furnish as much as now granted to poison Her Majesty's
feudal subjects
4. How the price of
oats can be reduced by decreasing the number of horses. And this cannot be done
effectively: (1) by imposing a tax of ten pounds on each horse exported to
France, (2) by imposing an additional tax on gentlemen's carriages. Not so much
for each wheel (shameless and brazen partiality!), but ten pounds a year for
each horse. And these two taxes alone would almost furnish as much as now
granted to poison Her Majesty's feudal subjects.
How the price of beef
and mutton can be reduced
5. How the price of
beef and mutton can be reduced by increasing the breed of sheep and horned
cattle. And this would be increased sevenfold if the price of horses were
reduced, which would certainly be half by half by the method mentioned above.
How can the price of
pork and poultry be reduced?
6. How can the price
of pork and poultry be reduced? First, by not renting farms above a hundred
pounds a year. Secondly, by repressing luxury, either by law, for example, or
both.
But especially the
last restrictive luxury, which is the great source of poverty
7. How the price of
land can be reduced. By all the methods mentioned above, they all tend to
decrease the costs of maintaining the house; But especially the last
restrictive luxury, which is the great source of poverty.
How Taxes Can Be Reduced
by Paying Off Half the National Debt
8. How taxes can be
reduced by paying off half the national debt and thus saving at least two
million a year.
How this can be done,
the wisdom of the great council of the earth can best determine.--I am, sir,
Your humble servant. [21]
Provide the poor with all our little books
LONDON, February 17, 1776.
MY DEAR BROTHER,-- The
uncertainty of a passage from Liverpool is a weighty objection; as well as the
uncertainty of the passage to Whitehaven, so I must put that thought aside. A
little fatigue I don't consider, but I can't afford to waste time. Furnish the
poor with all our little books, with or without money, and exhort them to
maintain love both for the Church and for their brethren. If we don't build a
new Foundation this summer, I hope to see you at the usual time—I'm
Your
affectionate friend and brother.[22]
We must be careful not to distress the poor
You're right. We must be careful not to
distress the poor. Our considerable brethren are well able to bear the burden.
To
Joseph Benson
SHOREHAM, July 31, 1776.
DEAR JOSEPH,-- I think of
Joseph Fothergill, and so do you; and will gladly propose it at the Conference.
I believe he has considerable gifts and is truly alive to God. You're right. We
must be careful not to distress the poor. Our considerable brethren are well
able to bear the burden. I will write a letter to each Assistant before the
Conference is over. If they are sincere, everything will be fine.
If the advocates of the
decrees are silent and peaceful, bothering no one with their opinions, the
reason is that we must endure them. But if they don't keep quiet, if they
bother others, we can't keep them. Do all you can for God-- I am, dear Joseph,
With affection. [23]
Calling our poor into their own homes
And if you will endeavor when you are in any
city to call our poor into your own homes, religion will sink deep into your
hearts and you will see the fruit of your labor
To Thomas Carlill
BRISTOL, September 8, 1776.
DEAR TOMMY,-- Whatever
these poor self-deceivers do, it is our role to move forward; and we know the
counsel of the Lord that will stand—the gates of hell will not prevail against
it.
There is a blessed seed in
Wales, and particularly in Brecknockshire. And if you will endeavor when you
are in any city to call our poor into your own homes, religion will sink deep
into your hearts, and you will see the fruit of your labor. Start this as soon
as possible.--I am, dear Tommy,
Your affectionate friend
and brother.
PS.--I hope you wrote for
George Mowatt. [24]
Write some
hymns for the poor widows
I hope Dr.
Coke talked to my brother about writing some hymns for the poor widows.
[Widows' Alms House in Dublin.] But, as the Doctor tends to forget, this
morning I asked Mr. Whitfield to remind him of this
For Arthur Keene
BATH, March 3, 1784.
DEAR ARTHUR, - It is
a true saying: 'In love there is a sweetness ready written.' Copy just that and
save expenses. You want to say what you say, and that's enough.
I am glad that the
school has started and I have great hope that it will continue to function.
Those who frequently tire of doing well can often be agitated; otherwise, the
love of many, both in England and Ireland, will in time grow cold.
I hope Dr. Coke
talked to my brother about writing some hymns for the poor widows. [Widows'
Alms House in Dublin.] But, as the Doctor tends to forget, this morning I asked
Mr. Whitfield to remind him of this. You did well to send me an account of the
widows, living or dead. There's one (if she's still alive) that I've visited
several times on Cuffe Street. Rachael Davis I have never recommended before;
but I would be happy if she could be admitted - when there is a vacancy.
I still know of no
reason why Mr Blair should not spend next year in Dublin. I agree with you that
one year is usually more than enough for a preacher to spend in one place. When
he stays longer, both the people and the preacher are usually flattened and
dead together.
This year, if God
prolongs my life and health, I shall visit Scotland; otherwise, I would have
gladly accepted your kind invitation.
Peace be with you and
yours! - I am, dear Arthur,
Your affectionate
brother. [25]
Little books, partly
to sell and partly to give to the poor
I deeply love the
spirit of Sister McAllum. She is a woman of my own heart. It will be of great
and great general use, when you have a quantity of little books, partly to sell
and partly to give among the poor—especially to give. If I live to the Conference,
I will take the order about it
For Alexander Surer
DARLINGTON, June 13,
1784.
MY DEAR BROTHER, -
Your letter has given me great satisfaction. I'm glad to know that your spirit
has revived. I doubt if she will not revive more and more, and the work of the
Lord will prosper in her hands. I have a very friendly letter from Sir Lodowick
[Sir Lodovick Grant. Wesley visited him at Grange Green, near Forres, in June,
1764, and on June 7, 1779. See the Diary, v. 74-6; vi. 237.]; and I hope you
will have the opportunity to visit you again, especially if Brother McAllum
[Duncan McAllum was assistant at Aberdeen, and Alexander Suter his colleague at
Inverness.] and you have resolved to change places regularly, as I have
proposed. I deeply love the spirit of Sister McAllum. She is a woman of my own
heart. It will be of great and great general use, when you have a quantity of
little books, partly to sell and partly to give among the poor—especially to
give. If I live to the Conference, I will take the order about it. Certainly
you will not need any help that is within the reach of
Your affectionate
brother. [26]
Go see the poor and sick in their own little houses
Go see the poor and sick in their own little houses.
Take up your cross, woman! Remember faith! Jesus went before you, and he will
go with you. Push the lady away; You have a superior character
For
Miss Helena. March
CHARLEMONT,
June 9, 1775.
Quite possibly, if I live
another seven years, we should know each other. I really think that your
reserve is exhausted, although only by a hair at a time. Speed up the pace.
What you do, do it fast. 'Almost nothing important enough to write'! Why,
couldn't you say something about yourself? And is there anything related to
your well-being that isn't important to me? Am I not concerned about everything
that concerns you that diminishes or increases your happiness? I want you to be
as happy and (for that) as holy as an angel, so that you do God's will on earth
as angels do in heaven.
I am less careful about his
increase in knowledge beyond what he usually enjoys. There is a risk that you
put more emphasis on this than the justified reason. Otherwise, you would make
a lot of profit from sermons, which do not improve your knowledge—which do not
apply to the understanding as directly as they do to the heart. I feel more
like warmth than light. I value light; But it's nothing compared to love. Aim
at this, my dear friend, in all public exercises, and you will rarely be
disappointed. Then you will not stop at the threshold of perfection (I hope you
will not stop now), but you will go forward to the goal, to the prize of the
high calling of God in Christ Jesus, until you know experientially all that
love of God which imparts all (speculative) knowledge.
The prolongation of your
life and the restoration of your health are priceless blessings. But you ask
how you are going to improve them for the glory of the Giver? And are you
willing to know? Then I'll tell you how. Go see the poor and sick in their own
little houses. Take up your cross, woman! Remember faith! Jesus went before
you, and he will go with you. Push the lady away; You have a superior
character.
You are God's heir and
Christ's joint heir! Will you not find Him in the air with ten thousand of His
saints? Oh be ready! [27]
The other half for those they should judge more needy
or more deserving
I directed them to give a vest and two shirts to each
one who was detained from the hospital to the prison, and the other half to
those they should judge most needy or most deserving
To the editor of the
'Morning Chronicle'
Editor's Introductory Notes: 1759
November 4, 1759.
On Tuesday, October
16 last, I made a collection at the New Room in Bristol for the French
prisoners confined in Knowle. The money contributed at that time and the next
day was about twenty-three pounds. He thought it best to dress this in flannel
shirts and waistcoats, and accordingly bought, from Mr. Zepheniah Fry, at the
castle, plaid shirts and woollen cloth worth eight pounds, ten shillings, and
sixpence; and from Mrs. Sarah Cole, a linen cheque for five pounds seventeen
shillings. The linen was immediately given to two or three poor women, who
received the common price, and to a few others, who offered to make them into
shirts, etc., without exchange. The remaining money I gave into the hands of
Mr. James Ireland, of Horsleydown Street, who speaks French easily, and Mr.
John Salter, of Bedminster, who was with me both in prison and in the hospital.
I directed them to give a vest and two shirts to every one who was detained
from the hospital to the prison, and the other half to those whom they should
judge most needy or most deserving.--I am, etc. [28]
He did a lot for the
poor
Brother Swindells
[Robert Swindells, a man of great zeal and refined spirit, was one of Wesley's
devout preachers for more than forty years. He did a lot for the poor and
sometimes even gave part of his own clothes to alleviate suffering
For Howell Harris
HOLYHEAD, February
28, 1748.
MY DEAR BROTHER,-- I
presume you know how bitter Mr. Ellis (the minister here) used to be against
the Methodists. On Friday he came to hear me preach, I believe without friendly
intention. Brother Swindells[Robert Swindells, a man of great zeal and refined
spirit, was one of Wesley's devout preachers for more than forty years. He did
much for the poor and sometimes even gave part of his own clothes to alleviate
suffering. He suffered greatly and died suddenly in 1782. See Atmore Memorial,
p. 409; and letter of February 14, 1778 to Mrs. Johnson.] He spoke a few words
to him, and then invited him to his house. Since then, they have spent several
hours together, and I believe his view of things has changed a lot. He praises
him highly for bringing the Methodists back into the Church; and at his request
I wrote something to the same effect. He will translate it into Welsh, and then
I intend to print it in both Welsh and English: I will send some as soon as I
can, that they may disperse them when there is occasion. I thought it was good
to warn you of this before. I know your heart is here as my heart. O my
brother, let us unite hand in hand and fight to move forward. I want all your
prayers. I believe that God has stopped us here both for the minister and for
the people. Grace and peace be with you and yours.--I am, my dear brother,
Your affectionate
friend and brother. [29]
To thank God on
behalf of our poor widows
We have every reason
to thank God on behalf of our poor widows. [The Widows' Home in Dublin. See
letter of April 20, 1787.] One thing I can't help but wish for is that all of
their rooms are kept as clean as possible
For Arthur Keene
LONDON, December 25, 1787.
MY DEAR BROTHER, -- I think
it was about the time you were in the North, I was in the Southern Isles, which
I think are the most pleasant part of Her Majesty's dominions. [His visit to
the Channel Islands in August.] And people, in general, are prepared for the
reception of true religion. For, in relation to their circumstances, they are
in the happy mean, neither rich nor poor; and, as to their temperament, most of
them have French courtesy united with English sincerity; much like many of our
friends both in Dublin and in the North of Ireland.
We have every reason to
thank God on behalf of our poor widows. [The Widows' Home in Dublin. See letter
of April 20, 1787.] One thing I can't help but wish for is that all of their
rooms are kept as clean as possible. I didn't have the pleasure of seeing Mr.
Handy. I think he called here when I was out of town.
Wishing every blessing to
you and your dear family, I am, dear Arthur,
Always yours.
I just saw Mr. Handy, who
informed me that James Whitestone [of Dublin. See the reference to his wife in
Crookshank's Methodism in Ireland, i. 157-67.] is gone from now on. Let's be
prepared too! [30]
Unless they are
extremely poor
Where you and Adam
Clarke are, it would be strange if there wasn't a revival. You do well to prune
the circuit, and I advise you to cut off all those (unless they are extremely
poor) who do not, as per our original rule, contribute a shilling every
quarter, and a penny once a week
To John Valton
LONDON, January 29, 1790.
MY DEAR BROTHER, -- Where
you and Adam Clarke are, it would be strange if there were not a rebirth. You
do well to prune the circuit, and I advise you to cut off all those (unless
they are exceedingly poor) who do not, as per our original rule, contribute a
shilling every quarter, and a penny once a week. Many members you will lose for
this; But our gain will be greater than our loss. You should also strictly
insist that each one meet his class weekly, without some very peculiar
obstacle. I am glad that you have made a catalogue of the Society, as required
by the Conference Minutes. According to this catalog, classes must always be
complied with so that all can be evaluated exactly. If God pleases me to attend
another conference in Bristol, I should spend a day or two at his house
willingly. Peace be with your spirit! -- I am
Your
affectionate friend and brother. [31]
The money
you left in my hands was distributed as follows
Another poor woman,
almost naked. 0 10 0
For John Edger, a
poor weaver, unemployed. 0 5 0 To Lucy Jones, a poor orphan . . . 0 2 0 For a poor family, for food and fuel. .
0 5 0 To
Christopher Brown, out of business. 0 2 6 To an old woman in great distress. 0
2 6
Distributed among
several sick families. 0 10 0
To Ebenezer Blackwell
LONDON, February 4,
1751.
DEAR LORD, -- The
money you left in my hands was distributed as follows:
S. D.
To the Loan Money . .
. . 2 2 0
For Eliz. Brooks,
daily hoping to have
his seized goods for
rent... 1 1 0
For Eliz. A poor
widow's room) for rent. . 0 5 0 Towards Mary Middleton and
Another poor woman,
almost naked. 0 10 0
For John
Edger, a poor weaver, unemployed. 0 5 0 To Lucy Jones, a poor orphan . . . 0 2 0
For a poor
family, for food and fuel. . 0 5 0
For
Christopher Brown, out of business. 0 2 6
For an old
woman in great distress. 0 2 6
Distributed
among several sick families. 0 10 0
I am, dear sir,
His affectionate
servant. [32]
Wesley's
Plan to Help the Sick and Poor
Since
then, we have had great reason to praise God for His continued blessing in this
endeavor. Many lives have been saved, many diseases cured, much pain and desire
have been prevented or removed. Many heavy hearts were gladdened, many mourners
comforted; and the Visitors have found from the One whom they serve a present
reward for all their labors
FOR VINCENT PERRONET
{December}, 1748.
But it was not long
before the Butlers found great difficulty in relation to the sick
XI. 1. But it was not
long before the Stewards found great difficulty in relation to the sick. Some
were ready to die before they knew of the disease; and when they did, it was
not in their power (being persons generally employed in commerce) to visit them
as often as they pleased.
He showed how
impossible it was for the Stewards to attend to all the sick in all parts of
the city
2. When I was
informed of this, I presented the case before the entire Company; he showed how
impossible it was for the Stewards to attend to all the sick in all parts of
the city; he wished that the leaders of the classes would investigate more
carefully, and inform more constantly, who was sick; and asked: 'Who among you
is willing and able to make up for this lack of service?'
I divided the city
into twenty-three parts, and desired that two of them should visit the sick in
each division
3. The next morning,
many volunteered themselves. I chose forty-six of them, whom I judged to be of
a very tender and loving spirit, divided the city into twenty-three parts, and
desired that two of them should visit the sick of each division.
It is the function of
a Visitor of the sick
4. It is the job of a
Visitor of the sick,-- To see each sick person in his district three times a
week. To inquire into the state of their souls and advise them as occasion as
necessary. Investigate their disorders and seek advice for them. To relieve them,
if they need it. Do anything for them that he (or she) can do. Bring your bills
weekly to the Butlers. [Now Leaders do that.]
in this we had also
copied from the early Church
On reflection, I saw
exactly how exactly in this we had also copied from the early Church. What were
the ancient deacons? What was Phebe, the deaconess, but a visitor of the sick?
I didn't think it
necessary to give them specific rules other than the following
5. I have not found
it necessary to give them specific rules other than the following: (1) Be clear
and open in dealing with souls. (2) Be gentle, tender, patient. (3) Be clean in
all that you do for the sick. (4) Don't be nice.
Many lives have been
saved, many diseases cured, much pain and desire have been prevented or removed
6. Since then, we
have had great reason to praise God for His continued blessing in this
endeavor. Many lives have been saved, many diseases cured, much pain and desire
have been prevented or removed. Many heavy hearts were gladdened, many mourners
comforted; and the Visitors have found from Him whom they serve a present
reward for all their labor.
But I still felt pain
for many of the poor who were sick
XII. 1. But I still
felt pain for many of the poor who were sick; There was such a great cost and
so little profit. And first I decided to try if they wouldn't receive more
benefits in hospitals. At the trial, we found that there were indeed fewer
costs, but no more good done than before. So I asked the advice of several
doctors for them; But it still didn't make a profit. I saw poor people sighing,
several families ruined, and this without remedy.
I will prepare and
give them the medicine themselves
2. Finally, I thought
of a kind of desperate expedient. 'I'm going to prepare and give them medicine
myself.' For six, twenty-seven years, I made anatomy and physics the diversion
of my leisure hours; though I never studied them properly, except for a few
months when I was going to America, where I imagined that I might be of use to
those who had no regular physician among them. I applied again. I received as
assistance an apothecary and an experienced surgeon; at the same time that I
did not lose control, but left all the difficult and complicated cases to the
doctors that the patients choose.
I warned the Society
of this; telling them that all who were sick of chronic intemper
3. I warned the
Society of this; telling them that everyone who was sick with chronic
weathering (for I did not want to venture into acute cases) could, if they
wished, come to me at such a time, and I would give them the best advice and
the best remedies I had.
I asked him, 'What
complaint do you have?'
4. Many came (and so
every Friday since); among the rest was William Kirkman, a weaver, near Old
Nichol Street. I asked him, 'What complaint do you have?' 'O sir,' said he, 'a
cough, a very strong cough. I cannot rest day or night.'
fearing that not
curing him might discourage others. Yet I looked to God
I asked, 'How long
have you had this?' He replied: 'About eighty years: it began when I was eleven
years old.' I was not at all happy that this man came first, fearing that not
curing him might discourage others. However, I looked to God and said, 'Take this
three or four times a day. If it does not do you good, it will not hurt you.'
It took him two or three days. His cough was cured and has not returned to this
day.
Within five months,
drugs were occasionally administered to more than five hundred people. Several
of these I had never seen before; for I did not consider whether they were of
the Society or not
5. Now, let sincere
men judge, humility demand that I deny a notorious fact? If not, what is vanity
to say that by my own ability I restored this man to health, or to say that God
did it by His own almighty power, I know not by what form of language this is
called vainglory. But I will not name a fact like this. I leave that to the
Rev. Dr. Middleton. [See letter of May 27, 1749.] . 6. Within five
months, drugs were occasionally administered to more than five hundred people.
Several of these I had never seen before; for I did not consider whether they
were of the Society or not. At that time, seventy-one of them, regularly taking
their medicines and following the prescribed regimen (which three out of four
would not), were fully cured of discouragements long considered incurable. The
total cost of the medicines in this period was almost forty pounds. We have
continued like this since then, and by God's blessing, with more and more
success.
But I observed for
some years many who, though not sick, could not support themselves, and had no
one to take care of them: they were chiefly frail and aged widows
XIII. 1. But I
observed for some years many who, though not sick, could not support
themselves, and had no one to take care of them: they were chiefly frail and
aged widows. I have consulted with the Commissioners on how they could be
relieved. They all agreed that if we could keep them in a home, it would not
only be much cheaper for us, but also much more comfortable. In fact, we didn't
have the money to get started; but we believed that He would provide 'one who
pleads the cause of the widow; so we rented two small houses nearby; We adapted
them so that they were warm and clean. We took in as many widows as we could
accommodate and provided them with things necessary for the body; for which
expense I set aside first the weekly contributions of the bands, and then all
that was collected at the Lord's Supper. It is true that this is not enough; So
we're considerably in debt because of that as well. But we are convinced that
this will not always be the case, seeing that 'the earth is the Lord's and his
fulness.'
In this (commonly
called the House of the Poor) we now have nine widows, a blind woman, two poor
children, two superior servants, a maidservant and a man
2. In this (commonly
called the House of the Poor) we now have nine widows, a blind woman, two poor
children, two superior servants, a maidservant, and a man. I may add, four or
five preachers; for I myself, as well as the other preachers who are in the city,
feed with the poor in the same food and at the same table; and we rejoice here,
as a comfort to eat bread together in our Father's kingdom.
I honor these widows;
for they are widows indeed.
3. I have blessed God
for this house since it began; But lately, much more than ever. I honor these
widows; for they are "widows in fact." Lest it be in vain that,
without any intention of it, we have copied from another of the institutions of
the apostolic age. Now I can say to all the world, 'Come and see how these
Christians love each other!'
Another thing that
often worried me was the abundance of children. Some of his parents could not
afford to study; So they continued like 'a wild colt'
XIV. 1. Another thing
that often worried me was the abundance of children. Some of his parents could
not afford to study; So they continued as 'a wild colt.' Others were sent to
school and learned at least to read and write; but they rebuked every kind of
vice at once: that it might be better for them to have been unaware than to
have bought it at so high a price.
Eventually, I decided
to have them taught in my own home, so that they would have the opportunity to
learn to read, write, and do arithmetic.
2. At length I
determined that they should be taught in my own house, that they might have an
opportunity of learning to read, write, and do arithmetic (if not more),
without being almost under the necessity of learning Paganism at the same time:
and after several failed attempts, I found two masters as I wanted; honest men
of sufficient knowledge, who had talent and hearts in their work.
Currently, they have
about sixty children under their care: the parents of some pay for schooling;
but the majority, being very poor, do not do so; so that expenses are mainly covered
by voluntary contributions
3. Currently, they
have about sixty children under their care: the parents of some pay for
schooling; but the majority, being very poor, do not do so; so that expenses
are mainly covered by voluntary contributions. Recently we also wore them, as
many as they want. The rules of the school are as follows: *[This was also
abandoned some time ago. 1772.]: (1) No child is admitted under six years of
age. (2) All children should be present at the morning sermon. (3) They are in
school from six to twelve, and from one to five. (4) They have no play-days.
(5) No child should speak in school but the teachers. (6) A child who is absent
two days in a week without leave shall be excluded from school.
We also appointed two
Butlers to the school
4. We also appointed
two Butlers to the school. The purpose of these things is,-- Receive the
subscriptions from the school and spend whatever is necessary; talk weekly with
each of the masters; pray with and exhort children twice a week; to inquire
diligently whether they grow in grace and learning, and whether the rules are
punctually observed; every Tuesday morning, together with the teachers, to
exclude those children who do not observe the rules; every Wednesday morning to
get together and urge their parents to train them at home in the ways of God.
Soon a happy change
was observed in the children, both in terms of temperament and behavior
5. Soon a happy
change was observed in the children, both in relation to temperament and behavior.
They learned to read, write, and do arithmetic quickly; and at the same time
they were diligently instructed in the sound principles of religion, and
earnestly exhorted to fear God and seek their own salvation.
In a few days I went
from one end of the city to the other and exhorted those who had the goods of
this world to help their needy brothers
XV. 1. A year or two
ago, I observed among many a suffering of another kind. Often, perhaps to
continue their business, they wanted a current supply of money. They hesitated
to use a loan shark; but they didn't know where to borrow. I decided to give it
a try if we couldn't find a remedy for that as well. In a few days I went from
one end of the city to the other, and exhorted those who had the goods of this
world to help their needy brethren. Fifty pounds were contributed. This was
immediately delivered into the hands of two Quartermasters; that they should
attend every Tuesday morning, to lend to those who would want any small sum,
not exceeding twenty shillings, to be repaid within three months. *[Now (1772)
we borrow any amount not exceeding five pounds.]
with this
insignificant sum two hundred and fifty were helped in the space of a year
2. It is almost
incredible, but it appears clearly from their accounts that with this trifling
sum two hundred and fifty were helped in the space of a year. Will not God put
it into the heart of any lover of mankind to increase this small stock? If this
is not "lending unto the Lord," which it is, O not to confer with
flesh and blood, but immediately, to join hands with God to make a poor man
live!
I think, sir, now you
know all I know about these people
3. I think, sir, you
now know all I know about these people. You see the nature, the occasion, and
the design of all that is practiced between them. And, I trust that you will be
able to answer any questions that may be asked about them, especially by those
who ask about my recipe and what I do with all of this.
'Let me see,' he
said. 'Two million Methodists; and each of them paying twopence a week.'
4. Some suppose that
this was no greater than that of the Bishop of London. But others calculated
that I received only eight hundred a year from Yorkshire. Now, if so, it cannot
be as little as ten thousand pounds a year that I receive from all England!
5. Thus a gentleman
in Cornwall (the Dean of Redruth) stretches the calculation quite far. 'Let me
see,' he said. 'Two million Methodists; and each of them paying twopence a
week.' If so, I must have eight hundred and sixty thousand pounds, with a few
shillings and cents, a year.
For I consider all
this income, whatever it may be, sacred to God and to the poor; From which, if
I want something, I am relieved, even though I am another poor man
6. A tolerable
competence! But, whether more or less, for me it's absolutely nothing. All that
is contributed or collected in each place is both received and spent by others;
nor even to 'behold it with my eyes'. And so it will be until I become a Turk or
a pagan. For I consider all this income, whatever it may be, sacred to God and
to the poor; from which, if I want something, I am relieved, even though I am
another poor man. Originally, all ecclesiastical revenues were also, as every
man of knowledge knows; and the bishops and priests used them only as such. If
anyone uses them differently now, may God help them!
I do not doubt that
if I err in this or any other, you will pray to God to show me His truth
7. I do not doubt
that if I err in this or any other, you will pray to God to show me His truth.
To have a 'conscience void of offence against God and man' is the desire of the
reverend and dear sir,
His brother and
affectionate servant. [33]
[1]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-17569
[2]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[3] Overview of Google's AI Mode
[4]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1775/
[5]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[6] Overview of Google's AI Mode
[7]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[8] Overview of Google's AI Mode
[9]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[10]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[11]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[12] Overview of Google's AI Mode
[13]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1773/
[14]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1790a/
[15]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[16]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1768/
[17]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[18]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1784/
[19]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[20]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[21]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772A/
[22]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[23]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[24]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[25]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1784/
[26]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1784/
[27]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1775/
[28]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1759/
[29]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-17848
[30]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1787
[31]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1784/
[32]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1751/
[33]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
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