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CHAPTER X.

WESLEY SEPARATES FROM THE MORAVIANS.

BUT the house which Wesley had raised was divided in itself. He and the Moravians had not clearly understood each other when they coalesced. Count Zinzendorff moreover looked upon the society which had been formed in London, as a colony belonging to his spiritual empire; and if he was incapable of bearing with an equal, Wesley could as little brook a superior. A student of Jena, by name Philip Henry Molther, having been detained by various causes in London on his way to Pennsylvania, took upon himself the care of the brethren. The Moravians had their extravagancies, and of a worse kind than any into which Methodism had fallen ; but these extravagancies had not been transplanted into England: their system tended to produce a sedate, subdued habit of mind, and nothing could be more contrary to this than the paroxysms which were exhibited under Wesley's preaching, and the ravings to which he appealed exultingly as proofs of the work of grace. Molther maintained that there was delusion in these things; that the joy and love which were testified in such glowing language were the effect of animal spirits and imagination, not joy in the Holy Ghost, and the real love of God shed abroad in their hearts. They

who, whether owing to their strength of mind or of body, had not experienced such emotions, were disposed to listen to his opinion, and congratulate themselves that they had escaped a dangerous delusion; and it was yet more willingly embraced by those who had become languid and spiritless in consequence of over-excitement, felt in themselves an abatement of zeal, had relaxed in any degree from the rule of life which they had begun, or returned to any of those practises which were really sinful or which they had been taught to think so. I observed," says Wesley, every day more and more the advantages Satan had gained over us. Many of those who once knew in whom they had believed were thrown into idle reasonings, and thereby filled with doubts and fears from which they now found no way to escape. Many were induced to deny the gift of God, and affirm they never had any faith at all, especially those who had fallen again into sin, and, of consequence, into darkness."

That which has so often happened in theological disputes, and sometimes with such lamentable effects, occurred in this. In opposing Wesley's error, the Moravian advanced opinions equally erroneous; he maintained that there are no degrees of faith; that no man has any degree of it before he has the full assurance; that there is no justifying faith short of this; that the way to attain it is to wait for Christ and be still, but not to use the means of grace, by frequenting church, or communicating, or fasting, or engaging much in private prayer, or

reading the Scriptures, or doing temporal good, or attempting to do spiritual good, because, he argued, no fruit of the Spirit can be given by those who have it not, and they who have not faith themselves, are utterly unable to guide others. These positions were strenuously opposed by Wesley; and when Molther maintained that since his arrival in England he had done much good by unsettling many from a false foundation and bringing them into "true stillness," Wesley insisted, on the contrary, that much harm had been done by unsettling those who were beginning to build good works upon the right foundation of faith, and bewildering them in vain reasonings and doubtful disputations.

Molther however produced a great effect, while he had the field to himself; and Wesley was informed that the brethren in London had neither wisdom enough to guide, nor prudence enough to let it alone; that the Moravians seemed to consult about things as if they were the whole body, that they made a mere jest of going to church or to the sacrament, and that many of the sisters were shaken, and grievously torn by reasonings, and that there seemed to be a design of dividing the society. Accordingly he repaired to London with a heavy heart. Here," says he, says he, "I found every day the dreadful effects of our brethren's reasoning and disputing with each other. Scarce one in ten retained his first love, and most of the rest were in the utmost confusion, biting and devouring one another. I pray God ye be not consumed one of another!-One came to me by

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whom I used to profit much, but her conversation was now too high for me. It was far above, out of my sight. My soul is sick of this sublime divinity! Let me think and speak as a little child! Let my religion be plain, artless, simple! Meekness, temperance, patience, faith and love, be these my highest gifts; and let the highest words wherein I teach them be those I learn from the Book of God." He had a long and patient conference with Molther, by which the only advantage gained was that they distinctly understood each other; and he earnestly besought the brethren to "stand in the old paths, and no longer to subvert one another's souls by idle controversies and strife of words." They seemed to be all convinced, but it was rather by the effect of his presence than of his reasoning; and he fancied that in answer to their prayers a spirit of peace was sent among them to which they had for many months been strangers.

This was of short continuance. Complaints were made to Wesley that those brethren who adhered to the Moravian opinions and had left off the ordinances, were continually troubling the others and forcing them to dispute. This occasioned an expostulation on his part: he entreated them not to perplex their brethren any more, but at least to excuse those who still waited for God in the ways of his appointment. Toleration of this kind is little compatible with hearty zeal, and if Wesley on this occasion supplicated for a truce it was because his people were the weaker party. He left London however for Bristol, whither this disunion had not

extended. Charles arrived from a circuit during his absence, and supported the same cause with equal ardour. But the difference became more marked and the reciprocal feeling more acrimonious, and he perceived that a separation must be the natural result. "Their practice," said he, "is agreeable to their principles; lazy and proud themselves, bitter and censorious toward others, they trample upon the ordinances and despise the commands of Christ. I see no middle point wherein we can meet." Some of his opponents imagined that John was less hostile to their opinions, or more tolerant of them than his brother; and for this reason they summoned him from Bristol that he might interfere once more, and put an end to their jarrings. He arrived in no cheerful mood, and in no charitable one; for Molther happened to be taken ill and he affirmed that it was the hand of God that was upon him! "Our society met," he says, "but cold, weary, heartless, dead. found nothing of brotherly love among them now, but a harsh, dry, heavy, stupid spirit. For two hours they looked one at another, when they looked up at all, as if one half of them was afraid of the other." The Moravian opinion upon the matter in

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* In Wesley's Answer to Mr. Church's Remarks this circumstance is thus noticed: "You describe heaven (quoting from Mr. Church) as executing judgements, immediate punishments, on those who oppose you. You say Mr. Molther was taken ill this day. I believe it was the hand of God that was upon him.' I do. But I do not say as a * judgement from God for opposing me. That you say for me." This is very discreditable to Wesley. If he did not expressly say this, it is plain that he implied it, that his followers would understand it so, and that he intended it so to be understood.