Biblioteca Digital Wesleyana - O mundo é a minha paróquia

Wesley's teaching, arrangements, and pastoral care in relation to nervous disorders

Odilon Massolar Chaves

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Article 184 of the Penal Code and Law 96710 of February 19, 1998.

Books published in the Wesleyan Digital Library: 849

Books published by the author: 889

Cover:https://www.bible.ca/psychiatry/ primitive-physic-or-an-easy-and-natural-method-of-curing-most-diseases-john-wesley-1747ad.htm

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.

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Table of Contents

· Introduction

· Wesley's teaching, practical arrangements, and pastoral care

· Electricity as a cure for various disorders

· Nervous disorders, enemies of the joy of faith

· The Difference Between Weight and Darkness of the Soul

· He died in Dublin in 1774 of consuming disorders

· God's Blessing Against Nervous Disorders

· A thousand nervous disorders

· All his disorders depend on a deep scurvy

· Natural and Easy Method of Curing Most Disorders

· That was one of its natural effects

· As I knew they were suitable for his various disorders

· And since I followed his advice, I am free (blessed be God) from all bodily disorders

· Paralytic disorders

· Whatever the type of disorder he has, the fact that he was removed by prayer is undeniable

· Your body often puts pressure on your spirit because of your nervous disorder

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Introduction

"Wesley's teaching, arrangements, and pastoral care in relation to nervous disorders" is a 40-page book based especially on Wesley's letters from which we take information and guidance from Wesley to the Methodists.

Wesley was a leader who lived 88 years because he was always concerned about the health of himself and the poor and the Methodist people.

He traveled a lot on horseback. It is estimated that in 50 years he traveled about 400 thousand km. I got up at 4 or 5 a.m. to pray, study, or preach in the coal mines.

He wrote about health care and dedicated himself to taking care of the body, mind and spirit. He created clinics to serve especially the poor people. He wrote a compendium of medicine for the poor that was widely circulated.

It is important to note that Wesley is considered the pioneer in the use of electricity for the treatment of diseases. In 1760, he published The Desideratum, or Electricity.

For some, John Wesley was the pioneer in mental health. For others, it pioneered several medicines.

"John Wesley approached Christian mission through a therapeutic (in the biblical sense) motive treatment. Wesley used physical, spiritual, and social healing to promote Christian mission in England, Ireland, and America. The Gospel informs, and drives Christian mission, understanding of Wesley and healing practice. This study illuminates the ways and degrees that Wesley employed physical healing practices that helped him care for and reach the masses in England with the gospel. Wesley demonstrated that medicine and medical intervention was an important element in the ministerial mission/work. God not only works through direct intervention, but through remedies as well. Wesley used every biblical, ethical, and theologically expedient means for Christian mission."[1]

Several historians have credited Wesley as one of the most notable electrotherapists of the eighteenth century and stimulating nineteenth-century developments in psychiatry and general medicine.^element.[2]

The Author

Wesley's teaching, practical arrangements, and pastoral care

Among Wesley's various guidelines and measures on nervous disorders are:

"Mixed origin: Wesley understood that dramatic bodily reactions could result from the shock of conscience against sin, from the action of spiritual forces, or simply from nervous disorders and natural physical frailties of each individual." [3]

To Mrs. Knapp, on March 25, 1781, Wesley said: "Your body frequently presses your spirit because of your nervous disorder" [4] and gave directions, among them: (1) Sleep early: never stay up until more than ten o'clock for any matter — no, do not stop reading or praying; Do not offer murder for sacrifice. (2) Waking up early: never lie down for more than seven hours, unless you go to bed later." [5]

Practical Arrangements and Pastoral Care

"Comprehensive health care: Wesley cared about the physical and mental well-being of the poor people of England, encouraging the rational use of natural remedies of the time, hygiene advice and available medical treatments, reinforcing that faith does not override the normal laws of nature."[6]

To John Smith, on March 25, 1747, Wesley wrote: "For more than twenty years I have had innumerable proofs that ordinary physicians do very little. From a deep conviction of this, I have believed it my duty, during the last four months, to prescribe such medicines to six or seven hundred of the poor, as I knew to be suitable for their several disorders. Within six weeks, nine out of ten who took these drugs had changed remarkably for the better; and many were healed of diseases under which they had labored for ten, twenty, forty years." [7]

"Practical support and solidarity: Instead of focusing only on the mystical phenomenon of the disorder, he organized relief networks, support for the sick, social rehabilitation and instruction for the vulnerable, directing religious fervor to fronts of useful community work". [8]

On November 9, 1757, Wesley said: "Having procured an apparatus on purpose, I have ordered that several persons who were sick with various disorders should be electrified; some of whom found an immediate cure, some gradual!" [9]

In the various letters below, we find Wesley's guidelines and information on the treatment of the nervous disorder:

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Electricity as a cure for various disorders

Having acquired an apparatus on purpose, I ordered several persons who were ill with various disorders to be electrified; some of which found an immediate cure, some gradual

On Tuesday, November 9, 1757, Wesley said, "Having procured an apparatus on purpose, I ordered that several persons who were ill with various disorders should be electrified; some of which found an immediate cure, some gradual.

From this time I appointed, first a few hours each week and then an hour each day, in which anyone who wished could try the virtura of this amazing medicine. Two or three years later, our patients were so numerous that we were obliged to divide them: part was electrified at Southwark, part at the Foundry, others near St. Paul's, and the rest near the Seven Dials.

The same method we have adopted ever since; and to this day, while hundreds, perhaps thousands, have received an indescribable good, I have not met a man, woman, or child, who has received any grief for it: so that, when I hear any talk of the danger of being electrified (especially if they are medical men who talk thus), I cannot but impute it to a great lack of common sense or honesty."^{^[10]}

Nervous disorders, enemies of the joy of faith

Nervous disorders are, of all others, as observed, enemies of the joy of faith. But the essence of it, this trust in a loving and forgiving God, they can neither destroy nor harm

To Lady Maxwell

LONDON, February 17, 1770.

MY DEAREST MALADY,-- To us, it may seem that uninterrupted health would be a greater help than pain or sickness. But here we are certainly mistaken; We are not so good judges in our own cause. You can really say, 'Health I will have if health is better.' But in this and in all things you can trust the One who loves you. In fact, nervous disorders are, of all others, as observed, enemies of the joy of faith. But the essence of it, this trust in a loving and forgiving God, they can neither destroy nor harm. No, just as they keep you dead to everyone down there, they can lead you there, and they can increase your sincerity after that pure love that turns the earth into paradise.

It will be with a lot of effort and patience that you will keep someone firm in high life, in the simple and old way. I would like you to talk to her as often as possible. So I trust that God will use you to keep alive the fire He has kindled. I have high hopes that the chapel will be useful; But it will not be easy to get a converted clergyman. A master will be easier to find; although many here are frightened by the name of Scotland. A dedicated teacher can take care of twenty or perhaps thirty children. If someone I have seen recently is willing to come, I believe he will respond to your plan.

I have some ideas of going to America [See the letters of January 25 and February 21 (to George Whitefield).]; But the path is still unclear. I wait until Providence speaks more clearly on one side or the other. In April, I hope to reach Inverness and take Edinburgh on my way back to England. But let's live today! What a blessing you may receive now!

Now let your heart flow with love,

And all his life may His glory be shown!

--I am, my dear lady, Your ever-affectionate servant. [11]

The Difference Between Weight and Darkness of the Soul

The difference between the heaviness and darkness of the soul (the desert state) must never be forgotten. Darkness (unless in the case of bodily disorders) seldom surrounds us, except through our own fault.

To Mary Bishop

BRISTOL, September 13, 1774.

MY DEAR SISTER,-- The difference between heaviness and darkness of the soul (the desert state) must never be forgotten. Darkness (unless in the case of bodily disorders) seldom surrounds us, except through our own fault. Not so with regard to weighness, which may be occasioned by a thousand circumstances, such as often neither our wisdom can foresee nor our power prevent. It seems that his judgment was of the second kind; Perhaps it was also partly because of the body. But, whatever the type, you can benefit from it: you don't have to leave yourself as you found yourself. Remember Mr. Dodd's wise saying,

'It is a great loss to lose an affliction.' If you don't improve because of it, you lose the money. But then you can gain both humility, seriousness and resignation.

I think the rarely you listen to Moravians, the better. I should have heard them two or three times in a year; And maybe I would have done it without any suffering. But others would have been encouraged by my example to listen to them. And if any of these had been destroyed, their blood would have been on my head. Some have recently advised me to omit what refers to them in the present edition of my Diaries. The same would be done if the evil were removed. But I have no reason to believe that it is. I never saw them recognize any particular fault. And without this there can be no amendment.

On Wednesday, the 21st of this instantanee, I hope to see you in Bath on your way to Bradford. I intend to preach about noon, and dine in one with the person who lives across the street from Brother Hemmings. "I am, my dear sister, Yours with affection.

For Miss Helena. Bishop, near the Bath of the Cross, in Bath. [12]

He died in Dublin in 1774 of consuming disorders

We have a sick family here—my wife, Jenny, Sally sick from paralysis, T. Walsh, and Jemmy Morgan [James Morgan became one of Wesley's assistants in 1755, at the age of nineteen. He prepared the Life and Death of Mr. Thomas Walsh in 1762. His delicate health made him retire from itinerancy. He died in Dublin in 1774 of consuming disorders

LONDON, January 8, 1757.

MY DEAR BROTHER, -- You have done a good job of sending me a specific account. The bill came safely, and he accepted. But Michael's [Michael Fenwick] senseless delay made me very distressed. He should have been here on November 28, and then he should have brought with him all the money he could get. For the future, if he makes another trip, I must determine punctually how many days he should stay in each place.

I hope that you all continue to be a loving family, and that the Stewards and you are in harmony with each other. I should be happy to see poor Becky, especially if I found her all alive to God. We have a sick family here—my wife, Jenny, Sally Clay [See letter of March 30, 1757.] sick with paralysis, T. Walsh [See letter of April 5, 1758.], and Jemmy Morgan [James Morgan became one of Wesley's assistants in 1755, at the age of nineteen. He prepared the Life and Death of Mr. Thomas Walsh in 1762. His delicate health made him retire from itinerancy. He died in Dublin in 1774. See Diary v. 210n; and letter of September 2, 1758.] of consuming disorders. But everything's better — I'm

Your affectionate brother. ^{^[13]}

Note: "John Wesley understood consumption disorders (called consumption, a term of the time that encompassed tuberculosis and other consumptive and debilitating diseases that caused wasting and gradual weight loss) as severe physical afflictions that required integrated practical, natural and spiritual treatments. He himself suffered from severe lung symptoms in his youth and recorded his medical visions in his famous popular health manual" (Google AI mode overview). [14]

God's Blessing Against Nervous Disorders

If you take care of your health, don't have dinner, but some milk or water. This will protect entirely from God's blessing against nervous disorders

To Richard Steel

LONDONDERRY, April 24, 1769.

DEAR BROTHER,-- Now I will tell you the things that have more or less crossed my mind since I have been in the North of Ireland. If you forget them, you will be a sufferer, and so will the people; If you look at it, it will be good for both of you.

If you take care of your health, don't have dinner, but some milk or water. This will protect entirely from God's blessing against nervous disorders

1. To start with small things. If you take care of your health, don't have dinner, but some milk or water. This will protect entirely from God's blessing against nervous disorders; Especially if you get up early every morning, preach or not.

2. Always be serious. There is no country on earth where this is more necessary than Ireland; Since you are usually surrounded by those who, with a little encouragement, would laugh or play from dawn to night.

3. In each city, visit everything you can from house to house. I say 'all you can', for there will be some you will not be able to visit; and if you examine, instruct, rebuke, or exhort as needed, you will have no time for folded hands. It is by this means that the Societies increase wherever Thomas Ryan [Thomas Ryan was Assistant at Armagh in 1767. See the Diary, iv. 500.] says, he preaches from morning to night; warning each one, that He may present all perfect in Christ Jesus.

But on this and all other occasions, avoid all familiarity with women. This is deadly poison for both them and you

4. But on this and all other occasions avoid all familiarity with women. This is deadly poison for both them and you. You can't be too cautious in this regard; So start from this time.

5. The chief issue of your conversation, as well as your preaching, must surely be the most important issue of the law. However, there are several (comparatively) small things that you should sincerely instill from time to time; for 'he that despiseth small things will fall away little by little.' Which are,--

Otherwise, you'll never be more than half a Christian

(1) Be active, be diligent; Avoid all laziness, laziness, indolence. To fly of every degree, of every appearance; otherwise, you will never be more than half a Christian.

(2) Be clean. In this sense, the Methodists adopted the pattern of the Quakers. Avoid all dirt, grime, carelessness, both on your person, on your clothes, in the house and in everything around you, don't stink on the surface. This is a bad fruit of laziness; Use all diligence to be clean, as they say,

Let the sweetness of your mind act

Whatever clothes they have, let them be whole; No rent, no rags, no rags. These are a scandal for both men and women, being more the fruit of vile laziness.

About your person, clothes and housing. [The Temple, by George Herbert, 'The Church Porch,' stanza 62.]

(3) Any clothes they have, which are whole; No rent, no rags, no rags. These are a scandal for both men and women, being more the fruit of vile laziness. Fix your clothes, or I'll never expect you to fix your lives. Let no one see a ragged Methodist.

(4) Clean yourself from lice. These are proofs of both impurity and laziness: beware of this. Don't cut your hair, but clean it up and keep it clean.

Cure You and Your Family of Itching: A Spoonful of Sulfur Will Cure You

(5) Cure yourself and your family of itching: A spoonful of sulfur will heal you. Letting this happen from year to year proves both laziness and impurity. Take it off immediately. Let the North no longer be a proverb of rebuke to the whole nation.

(6) Do not use tobacco unless prescribed by a doctor. It is a dirty and unhealthy indulgence; And the more custom you are, the more resolutely you must break with all degrees of this evil custom.

Do not use snuff unless prescribed by a doctor. I suppose no other nation in Europe is so vile in bondage to this silly, disagreeable, and filthy custom as the Irish

(7) Do not use snuff unless prescribed by a doctor. I suppose no other nation in Europe is so vile in bondage to this silly, nasty, and filthy custom as the Irish. But let Christians no longer remain in this slavery. Assert your freedom, and all this at once: nothing will be done gradually. But now you can be set free by Christ by strengthening you.

Do not touch the dram. It's liquid fire. It is a certain poison, although slow. It drains the very springs of life

(8) Do not touch the dram. It's liquid fire. It is a certain poison, although slow. This drains the very springs of life. In Ireland, above all the countries of the world, I would abstain sacredly, because evil is so general; and to this, along with snuff and smoke-filled huts, I attribute the blindness which is so common throughout the nation.

Perhaps I have inserted in the second article what I particularly wish where you preach—namely, that there may be a little house. May this be received without delay. Wherever it is not, let no one expect to see me.--I am

Your affectionate brother. [15]

A thousand nervous disorders

I want you to be all love. This is the perfection I believe in and teach. And this perfection is consistent with a thousand nervous disorders, which this perfection of high pressure is not.

To Dorothy Furly ST. IVES,

September 15, 1762.

MY DEAREST SISTER,-- Where you have clung tightly. But expect greater things to come; although our friend [Apparently her brother. See the letter of July 30 and the next.] It speaks as if you did not wait for them until the article of death.

Certainly sanctification (in the proper sense) is 'an instantaneous deliverance from all sin,' and includes 'an instantaneous power then given for ever to cling to God.' However, this sanctification (at least in the lower degrees) does not include the power of never thinking a useless thought or uttering a useless word. I myself believe that such perfection is inconsistent with living in a corruptible body; for this makes it impossible to 'always think straight.' As we breathe, we more or less deceive ourselves. If, therefore, Christian perfection implies this, we must not expect it before death.

I want you to be all love. This is the perfection I believe in and teach. And this perfection is consistent with a thousand nervous disorders, which this perfection of high pressure is not. In fact, my judgment is that (in this particular case) to exaggerate is to undo, and that to set perfection so high (as high as no man we have ever heard or read has ever attained) is the most effective (because unexpected) way of expelling it from the world.

Be careful not to be hurt by anything in the Short Hymns that contradicts the doctrines you have long since received. Peace be upon your spirit--I am your affectionate brother. [16]

All his disorders depend on a deep scurvy

I am fully convinced that all his disorders depend on a deep scurvy. I don't know what influence the bark can have on this; however, I have no objection to a decoction or infusion of it. I am only opposed to you taking it in kind; Because I can never accept the common sense of introducing ounce after ounce of powdered pole into the human stomach

To Alexander Knox

CONGLETON, April 1, 1776.

MY DEAR ALLECK,-- I am fully convinced that all your disorders depend on a deep scurvy. I don't know what influence the bark can have on this; however, I have no objection to a decoction or infusion of it. I am only opposed to you taking it in kind; Because I can never accept the common sense of introducing ounce after ounce of powdered pole into the human stomach. But I really think you prefer anti-scorbula remedies, like watercress or nettle decoction or burdock. This explains the almost constant depression of the spirits, which is both a physical and a spiritual problem. And it is permissible to suppress the fire of youth and wean you from the desire for earthly things, to teach you this happy lesson--

Wealth, honor, pleasure, and what else

This short and lasting world can give;

Try as you will, my heart repels--

To Christ alone determined to live.

--My dear Alleck,

With great affection.

house, in Barnard Castle. [17]

Note: "Scurvy is a disease caused by a lack of vitamin C (ascorbic acid) in the body, causing problems in the formation of collagen and weakening of blood vessels. Nowadays it is rare, but it affects people with diets very low in fruits and vegetables".[18]

Natural and Easy Method of Curing Most Disorders

My bookseller informs me that since you published your observations on Primitive Physics, or a Natural and Easy Method of Curing Most Disorders, there has been a greater demand than ever before

To 'Mr. Hawes, Apothecary and Critic'

LONDON, July 20, 1776.

DEAR SIR,-- My bookseller informs me that since you published your observations on Primitive Physics, or a Natural and Easy Method of Curing Most Disorders, there has been a greater demand than ever. If, therefore, I wish to publish a few more observations, I would grant an additional favour to

Your humble servant.

Please tell Joseph Thompson that I have placed him in Leeds. [19]

That was one of its natural effects

He saw that this was one of its natural effects (as several physicians often observe), especially when it is widely and frequently drunk; and, above all, in people with weak nerves. With that, I reduced the amount, drank lighter, and added more milk and sugar. But still, for more than twenty-six years, I was more or less subject to the same disorder.

To James Hargrave, near Colne in Lancashire.

NEWINGTON, December 10, 1748.

DEAR SIR,--1. I have read your letter carefully and I very much approve of the spirit in which it was written. You speak with love. I also wish to do the same; and then no harm can be done on either side. You don't seem to be stuck with your own opinion, but you are open to greater convictions. I would be willing to have the same temperament; not stubbornly attached to either side of the issue. I am clearly satisfied with the need for this—a willingness to see what I do not yet see. For I know that a refusal to be convinced would completely blind you or me; and that, if we are determined to maintain our present opinion, reason and argument mean nothing.

2. Therefore I shall not consider it to be an inappropriate time or effort to give a second hearing to the whole cause; recite the occasion of each step I have taken and the reasons that lead me to do so; and then consider everything you or others have suggested on the opposite side of the issue.

I was a little surprised by some symptoms of a paralyzing disorder. I couldn't imagine what could cause the tremor

3. Twenty-nine years later, when I spent a few months at Oxford, having, as I understood it, an extremely good constitution, and being in good health, I was a little surprised at some symptoms of a paralyzing disorder. I could not imagine what could cause my hand to tremble, until I realized that it was always worse after breakfast, and that if I stopped tea for two or three days, I did not tremble at all. On asking, I found that tea had the same effect on others I knew; and therefore saw that this was one of its natural effects (as several physicians frequently observe), especially when it is widely and frequently drunk; and, above all, in people with weak nerves. With that, I reduced the amount, drank lighter, and added more milk and sugar. But still, for more than twenty-six years, I was more or less subject to the same disorder.

People in London with whom I spoke suffered from the same and many other paralytic disorders, and this to a much greater degree; to the point that some nerves were quite disconnected, their body strength greatly deteriorated, and they were unable to carry out their daily work.

4. July was two years in which I began to observe that the abundance of the people in London with whom I conversed suffered from the same and many other paralytic disorders, and this to a much greater degree; to the point that some nerves were quite disconnected, their body strength greatly deteriorated, and they were unable to carry out their daily work. I asked, 'Are you not a heavy drinker?' and was answered by one and the other, 'No, indeed, sir, not I; I drink little but a little tea, morning and evening.' I immediately remembered my own case; and, after carefully considering the case, he easily perceived from many concordant circumstances that it was the same case with them.

If they used English herbs in their place (which would cost nothing or which is almost nothing), with the same bread, butter and milk, they would save only the price of tea

5. I considered: 'What a benefit it would be to these poor and feeble persons if they would lay aside that which so manifestly injures their health, and thus injures their business also! Isn't there anything equally cheap that they can use? Yes, certainly; And also cheaper. If they used English herbs in their place (which would cost nothing or which is almost nothing), with the same bread, butter and milk, they would save only the price of tea. And thus they could not only lessen their pain, but to some extent also their poverty; as they could work (and also save) considerably more than they can do now. And, by this means, if they are in debt, they can be fairer, paying what they have earned or saved. If they are not in debt, they can be more merciful, giving to those they want.'

And how all this can be saved on every article that every day they wish for those who don't even have convenient food for them!

6. I further considered: 'What advantage would this be, especially in a group of men like those who are united in these Societies, which are at once so numerous and so poor! How much can be saved on so many bodies, even in this single article! And how all this can be saved on every article that every day they wish for those who don't even have convenient food for them! '

If you and I don't save all we could to alleviate this, how will we face you on the throne of God

7. I soon perceived that this latter consideration was of a more general nature than the former, and that it affected many of those whom the latter did not so immediately concern; seeing that it was as necessary for all to save unnecessary expense as it was for some to recover the health they had injured—especially considered as members of a Society, whose needs they could not ignore. They knew, of those to whom they were so peculiarly united, that some had no food to sustain nature, others were destitute even of necessary clothing, some had nowhere to lay their heads. They knew, or perhaps knew, that the small contributions made weekly were not sufficient to eliminate these needs, being scarcely sufficient to relieve the sick; and even this in such a scanty way, that I do not know if some of them did not lose their allowance, and finally died of want. If you and I don't save all we could to alleviate this, how will we face you on the throne of God

I will calculate today what I have spent on tea, weekly or annually; I immediately start cheaper food; And whatever is saved here I will put in that poor man's box weekly

8. I reflected: 'If one were to save all that one could in this one instant, he could certainly feed or clothe one of his brethren, and perhaps save a life. What, then, could be done, if ten thousand, or a thousand, or only five hundred, did this—yes, if half that number said, "I will calculate today what I have spent on tea, weekly or yearly; I immediately start cheaper food; and whatsoever is saved here will I put into that poor's box weekly, to feed the hungry and clothe the naked!" I am mistaken if any of us need food or clothes of that hour.'

If I can convince any number, many who are now weak or sick will be restored to health and strength

9. I thought more: 'It is said—no, many tell me to my face—that I can persuade these people to do anything. I'm going to make a fair judgment. If I can't persuade them, there may be some positive effect. Everyone who does not close their eyes on purpose will see that I do not have the influence they supposed. If I can convince any number, many who are now weak or sick will be restored to health and strength; many will pay those debts which others, perhaps equally poor, cannot afford to lose; many will be less restricted in their own families; many, helping their neighbor, will store for themselves treasures in heaven.'

My complaints of stoppage have disappeared; My hand is steady as it was fifteen, though I must expect that or other weaknesses soon, as I fall into the valley of years.

10. Immediately it occurred to me, 'But the example must precede the precept; therefore, I must not ask for exemption for myself from a daily practice of twenty-seven years. I need to start.' I did it. I myself laid it aside in August 1746. And now I had enough time to experiment with the effects, which fully responded to my expectation. My complaints of stoppage have disappeared; My hand is steady as it was fifteen, though I must expect that or other weaknesses soon, as I fall into the valley of years. And I find so considerable a difference in my expenditures, that I can make it appear, from the accounts now extant, that in these four families alone in London, Bristol, Kingswood, and Newcastle, I save more than fifty pounds a year.

They did so; and in the end saw the good that might arise, yielded to the force of Scripture and reason, and resolved (all but two or three), by the grace of God, to make the judgment without delay

11. The first to whom I explained these things openly, and whom I counseled to set the same example to their brethren, were some of those who rejoice to help my brother and me as our children in the gospel. A week later I proposed this to about forty of those whom I believed to be strong in the faith; and the next morning to about sixty others, begging them all to speak freely. They did so; and in the end he saw the good that might come, yielded to the force of Scripture and reason, and resolved (all but two or three), by the grace of God, to make the judgment without delay.

In a short time I proposed this, but with all the tenderness I could, first to the bodies of those who supposedly have living faith and, after staying a few days (so that I may better judge how to speak), to the whole Company

12. In a short time I proposed this, but with all the tenderness I could, first to the bodies of those who supposedly have living faith, and, after staying a few days (so that I may better judge how to speak), to the whole Society. It soon became clear (as I doubted, but would be) how far these thoughts were from calling me Rabbi, implicitly submitting to my judgment, or implicitly following my example. Objections arose in abundance from all sides. Now, I turn to consider these questions; whether they are presented by you or others, and whether they are directed to the premises or directly to the conclusion.

Many eminent physicians have stated their judgment that it is harmful in various respects; which gives rise to numerous disorders,

13. 1. Some objected: 'Tea is not harmful at all; not in any way harmful to health.'

To them I reply: (1) You should not be so sure of this. Even this chance circumstance, related in Dr. Short's story [Discourses on Tea, &c. (1750, pp. 4, 17), by Thomas Short, M.D. (1690-1772), a medical writer who practised at Sheffield.] about it, may lead you to doubt—namely, that 'while the Chinese dry the leaves and turn them with their hands upon the tin plates, their moisture is extremely corrosive, which corrodes the flesh if it is not cleaned immediately.' It is not likely, therefore, that what remains on the leaves is very friendly to the human body. (2) Many eminent physicians have stated their judgment that it is harmful in various respects; which gives rise to numerous disorders, especially those of the nervous type; and which, if frequently used by persons with weak nerves, is none other than a slow poison (3) If all the physicians were silent on the case, the plain fact is against you. And that speaks loudly enough. This harmed my health; It is like that for many nowadays (...)".[20]

As I knew they were suitable for his various disorders

For more than twenty years, I have had countless proofs that ordinary doctors do very little. From a deep conviction of this, I have believed it my duty, during the last four months, to prescribe such medicines to six or seven hundred of the poor, as I knew to be suitable for their several disorders. Within six weeks, nine out of ten who took these drugs had changed remarkably for the better; and many were healed of diseases under which they had labored for ten, twenty, forty years.

For 'John Smith'

NEWCASTLE-UPON-TYNE, 25 March 1747.

"I'm not careful about what it might be a hundred years from now. He who ruled the world before I was born will take care of it just as when I die. My part is to improve the present moment. And whatever may be the fruits of lay preaching, when you and I depart for our long home, every earnest man has reason to bless God for those whom he can now see with his eyes, for saving so many souls from death, and for hiding a multitude of sins. The cases shine before the sun. Many, indeed, God appropriated; but many others remain, young and old, who now fear God and practice righteousness.

11. Perhaps a parallel made from physics can be more exact than what you have been told. For more than twenty years, I have had countless proofs that ordinary doctors do very little. From a deep conviction of this, I have believed it my duty, during the last four months, to prescribe such medicines to six or seven hundred of the poor, as I knew to be suitable for their several disorders. [See letter of January 26.] Within six weeks, nine out of ten who took these drugs had changed remarkably for the better; and many were healed of diseases under which they had labored for ten, twenty, forty years. Now, I should have let one of these poor wretches perish because I was not a regular physician to say, 'I know what will heal you; but I am not of the College: you must call Dr. Mead' [To Dr. Richard Mead, see the title of the letter of September 28, 1745.] 'Before Dr. Mead arrived in his carriage, the man could have been in his coffin. And when the doctor arrived, where was his honorarium? What! He can't live on anything! Then, instead of an orderly cure, the patient dies; and God requires his blood on my hands!' [See letter of May 4, 1748.] (...)”.[21]

And since I followed his advice, I am free (blessed be God) from all bodily disorders

And since I have followed his advice, I am free (blessed be God) from all bodily disorders. [I continued like this for about two years (Wesley). I wish I knew some method to be equally free from all 'follies and indiscretions'! But this I never hope to achieve until my spirit returns to God (...)".

To Dr. Gibson, Bishop of London

TO DR. GIBSON, BISHOP OF LONDON

Do not allow me, I ask you, to accept the person of any man; Nor will he let me give flattering titles to the man. For I know that I must not give flattering titles; in doing so, my Creator would soon take me away.--Job xxxii. 21-2.

LONDON, June 11, 1747.

(...) By 'extraordinary rigors and severities', I presume that you refer to abstaining from wine and foods of animal origin; which, admittedly, Christianity does not require. But if you do, I fear that you will not be fully informed of the facts. I began to do this about twelve years ago, when I had no thought of 'bothering parish ministers,' nor of 'captivating' any 'people' for it, unless it was the Chicasaw or Choctaw Indians. But I went back to using both, about two years later, for the sake of some who thought I made it a point of consciousness; saying to them, 'I will eat meat while the world stands' instead of 'making my brother offend.' Dr. Cheyne advised me to put them aside again, assuring me, 'As long as you do, you will never be fever-free.' And since I have followed his advice, I am free (blessed be God) from all bodily disorders. [I continued like this for about two years (Wesley). See Wesley of Tyerman, i.28-9; and letter of November 1, 1724.] I wish I knew some method to be equally free from all 'follies and indiscretions'! But this I never hope to achieve until my spirit returns to God (...)".[22]

Paralytic disorders

I began to observe that the abundance of people in London with whom I conversed suffered from the same and many other paralytic disorders, and this to a much greater degree

NEWINGTON, December 10, 1748.

I began to observe that the abundance of people in London with whom I conversed suffered from the same and many other paralytic disorders, and this to a much greater degree

. July was two years in which I began to observe that the abundance of the people in London with whom I conversed suffered from the same and many other paralytic disorders, and this to a much greater degree; to the point that some nerves were quite disconnected, their body strength greatly deteriorated, and they were unable to carry out their daily work. I asked, 'Are you not a heavy drinker?' and was answered by one and the other, 'No, indeed, sir, not I; I drink little but a little tea, morning and evening.' I immediately remembered my own case; and, after carefully considering the case, he easily perceived from many concordant circumstances that it was the same case with them.

I considered, 'What advantage it would be to these poor and enfeebled persons, if they would lay aside that which so manifestly injures their health, and thus injures their business also!

And how all this can be saved on every article that every day they wish for those who don't even have convenient food for them! '

I soon perceived that this latter consideration was of a more general nature than the former, and that it affected many of those whom the other did not so immediately concern

7. I soon perceived that this latter consideration was of a more general nature than the former, and that it affected many of those whom the latter did not so immediately concern; seeing that it was as necessary for all to save unnecessary expense as it was for some to recover the health they had injured—especially considered as members of a Society, whose needs they could not ignore. They knew, of those to whom they were so peculiarly united, that some had no food to sustain nature, others were destitute even of necessary clothing, some had nowhere to lay their heads. They knew, or perhaps knew, that the small contributions made weekly were not sufficient to eliminate these needs, being scarcely sufficient to relieve the sick; and even this in such a scanty way, that I do not know if some of them did not lose their allowance, and finally died of want. If you and I do not save all we could to alleviate this, how shall we meet you on the throne of God.

All that is saved here I will put in that poor man's box weekly, to feed the hungry and clothe the naked

If I can convince any number, many who are now weak or sick will be restored to health and strength

Whatever the type of disorder he has, the fact that he was removed by prayer is undeniable

Nor can I doubt that demoniacs will remain as long as Satan is the 'god of this world'. I doubt not, but nowadays they exist like this. And I believe John Haydon was one of them. But whatever the type of disorder he has, the fact that he was removed by prayer is undeniable

To Thomas Church

June 17, 1746.

REVEREND SIR

You say, that I 'regard both disturbances and their removal as supernatural'

. The report of people falling into crises that you cite as a fifth example of my enthusiasm; being 'simple,' you say, that I 'regard both disturbances and the removal of them as supernatural' (Observations, p. 67). I replied: 'It's not exactly clear. I see some of these cases as totally natural; in the rest as mixed, and both the disorders and the removals were partly natural and partly not.' [See letter of February 2, 1745, section III.10.] You reply, 'It would have been kind to inform us of your rule by which you distinguish these esses.' I will. I distinguish them by the circumstances that precede, accompany and follow. 'However, some of these you here allow to be in part supernatural. Therefore miracles do not cease altogether.' Can you prove that they are by Scripture or reason? It then refers to two or three cases (reported in the Diary, ii. 186-7). I believe there was a supernatural power in the minds of the persons there mentioned, which caused their bodies to be so affected by the natural laws of vital union. This point, therefore, must be proved, or there is no enthusiasm — that there was no supernatural power in the case.

I wait, with love and in the spirit of meekness. I hardly know, of all who have written against me, whether there is any less naïve businessman, or any one who has shown a more constant and invariable disposition to misinterpret everything I say

From then on you remarked: 'You leave no room to doubt that these cases would be regarded as those of the demoniacs in the New Testament; to, I suppose, parallel their supposed healings with those highest miracles of Christ and His disciples, the casting out of demons' (Observations, p. 68). I replied: 'I would have wondered if you made such an assumption; but now I am not surprised at any of this.' You answer: 'Why yes? What have I done lately to take away your surprise? Have I lost my character by being naïve and fair to you?' (Second Letter, p. 135.) Since you ask me the question, I'll answer; I wait, with love and in the spirit of meekness. I hardly know, of all who have written against me, whether there is any less naïve businessman, or anyone who has shown a more constant and invariable disposition to misinterpret everything I say.

For more than three hundred years after Christ, you know that demoniacs were common in the Church; and I suppose you will not overlook that during this period (if not for much longer) they were continually relieved by the prayers of the faithful

'But why wouldn't you explain these cases exactly?' I'll explain myself once and for all. For more than three hundred years after Christ, you know that demoniacs were common in the Church; and I suppose you will not overlook that during this period (if not for much longer) they were continually relieved by the prayers of the faithful. Nor can I doubt that demoniacs will remain as long as Satan is the 'god of this world'. I doubt not, but nowadays they exist like this. And I believe John Haydon was one of them. But whatever kind of disorder he has, the fact that he was removed by prayer is undeniable. Now, sir, you have only two points to prove, and then your argument will be conclusive: (1) That to think or say, 'Now there are demoniacs, and now they are relieved by prayer,' is enthusiasm; (2) that to say, 'Demons were or are relieved in prayers made by Cyprian or his parochial minister' is a parallel to the actions of Cyprian or that minister with the highest miracles of Christ and His disciples.

You try to explain these attacks, by 'obstructions or irregularities of the blood and spirits; hysterical disorders; observations, fasting, proximity to rooms, large crowds, violent heat'; and lastly by 'terrors, perplexities, and doubts in weak and well-meaning men

8. You commented, 'It will be difficult to convince any sober person that there is something supernatural about these disorders' (Observations, pp. 68-9). The rest of this paragraph I have summarized thus: You try to explain these attacks, by 'obstructions or irregularities of the blood and spirits; hysterical disorders; observations, fasting, proximity to rooms, large crowds, violent heat'; and lastly by 'terrors, perplexities, and doubts in weak and well-meaning men; which, you think, 'in many of the cases before us, have far exceeded their understandings' (page 69).

I replied, 'As for each of the others, let it go as far as you can.' (Which is supposed to have some influence in some cases; perhaps entirely to account for one in a thousand.) 'But I demand proof of the last way in which you would explain these disturbances.' Why, 'the cases,' you say, 'of religious madness have increased a lot since you began to disturb the world.' I doubt it. You answer, 'That in no way belies you' (Second Letter, p. 137). Yes, there is, until you present some proof. For a pure negation is the proper and sufficient answer to a simple statement. I add: 'If these cases have increased daily, it is easy to explain them in another way', as is done in the First Part of the Distant Appeal. [See Works, viii. 130-4.] You say, 'Most have heard of or known several Methodists thus driven to distraction.' I replied, 'You may have heard of five hundred; But how many do you know? Be happy to name eight or ten of them. I can't find them—no, none of them to this day, man, woman, or child.' [See letter of February 2, 1745, section III. 10.] You reply, 'This' (naming them) 'would be very improper and unnecessary' (Second Letter, p. 138). However, sir, it is extremely necessary for you to name them for me in particular. Then, if necessary, I will excuse you to the public; which until then I cannot do. [24]

Your body often puts pressure on your spirit because of your nervous disorder

I have seriously considered your case and will tell my thoughts freely. Your body often puts pressure on your spirit because of your nervous disorder. What, then, can be done, to at least diminish, if not to remove it?

For Ms. Knapp

BIRMINGHAM, March 25, 1781.

MY DEAR SISTER,-- I have always loved you since I met you; but lately more than ever, because I believe you are more devoted to God and more thirsty for all His image. [He was in Worcester on the 20th and 21st.] I have seriously considered your case and will tell my thoughts freely. Your body often puts pressure on your spirit because of your nervous disorder. What, then, can be done, to at least diminish, if not to remove it? Perhaps it can be removed entirely if you can follow advice. And I think you can, with God's help. I advise: (1) Sleep early: never stay up longer than ten o'clock for any business—no, not for reading or praying; Do not offer murder for sacrifice. (2) Waking up early: never lie down for more than seven hours, unless you go to bed later. (3) Beware of Satan transformed into an angel of light: he cannot hurt you otherwise, for your heart is erect before God, and you desire to please him in all things. (4) Receive advice, as far as possible, from Brother Knapp; two are better than one: He loves you tenderly, and God will often give you light for you!

I wish you to always be filled with faith, love, and a standard for everyone around you. -- I am, my dear sister,

Your affectionate brother. [25]

[1] https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=2480&context=asburyjournal - R. Jeffrey Hiatt is an affiliated professor at Asbury Theological Seminary, teaches Wesleyan Theology, Missiology, and Christian Spiritual Formation, etc.

[2] https://www.asa3.org/ASA/PSCF/1995/PSCF12-95Malony.html

[3] Overview of Google's AI Mode

[4]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1781/

[5]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1781/

[6] Overview of Google's AI Mode

[7]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1747/

[8] Overview of Google's AI mold

[9]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1757/

[10] https://www.visionofbritain.org.uk/travellers/J_Wesley/11

[11]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1770/

[12] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1774/

[13] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1757/

[14] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1757/

[15] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/

[16] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/

[17] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/

[18] Overview of Google's AI Mode

[19] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/

[20] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/

[21] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1747/

[22] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1747/

[23] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/

[24] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1746/

[25] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1781/

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