Susanna Wesley’s correspondence with her son continues, but our record of it is incomplete. A gap of nearly two years (between consecutively numbered pages of his Letter Book) probably is explained by Susanna’s reference to a theft in her letter of 18 March 1707. Samuel probably had accumulated a large batch of her letters and lost them before he had the opportunity to copy them.
To Samuel Wesley Jr.
22 May 1706
MA, SWJr Letter Book, pp. 44–47.
Dear Sammy!
You cannot imagine how much your letter pleased me, wherein you tell me of your fear lest you should offend God; though if you state the case truly, I hope there is no danger of doing it in the matter you speak of.
Proper drunkenness does, I think, certainly consist in drinking such a quantity of strong liquor as will intoxicate and render the person incapable of using his reason with that strength and freedom as he can do at other times. Now there are those that by habitual drinking a great deal of such liquors can hardly ever be guilty of proper drunkenness, because never intoxicated; but this I look upon as the highest kind of the sin of intemperance.
But this is not, nor I hope ever will be your case. Two glasses cannot possibly hurt you, provided they contain no more than those commonly used. Nor would I have you concerned, though you find yourself warmed and cheerful after drinking ‘em, for ‘tis a necessary effect of spirituous liquors to refresh and increase the spirits; and certainly the divine Being will never be displeased at the innocent satisfaction of our regular appetites.
But then have a care. Stay at the. third glass; consider you have an obligation to strict temperance, which all have not. I mean your designation to holy orders. Remember under the Jewish economy it was ordained by God himself that the snuffers of the temple should be perfect gold;1 from which we may infer that those that are admitted to serve at the altar, a great part of whose office it is to reprove others, ought themselves to be most pure and free from all scandalous actions; and if others are temperate, they ought to be abstemious.
Here happened last Thursday a very sad accident. You may remember one Robert Darwin of this town. This man was at Bawtry fair, where he got drunk, and, riding homeward down a hill, his horse came down with him, and he, having no sense to guide himself, fell down with his face to the ground and put his neck out of joint. Those with him immediately pulled it in again, and he lived till next day, but never spake more. His face was torn all to pieces, one of his eyes beat out and his under lip cut off, his nose broke down, and in short he was one of the dreadfullest examples of the severe justice of God that I have known.
I have been the more particular in this relation, because the man, as he was one of the richest in this place, so he was one of the most implacable enemies your father had among his parishioners, one that insulted him most basely in his troubles, one that was most ready to do him all the mischief he could, not to mention his affronts to me and the children. And how heartily he wished to see our ruin, which God permitted him not to see. This man and one more has been now cut off in the midst of their sins, since your father’s confinement.2 I pray God amend those that are left.
I am, Dear Sammy!
Your faithfull
Epworth. May Friend and mother
22. A. D. 1706
Susanna Wesley
To Samuel Wesley Jr.
18 March 1706/07
MA; SWJr Letter Book, pp. 70–74.
Dear Sammy!
I’m sorry you have lost my letters. Not that they contain anything very valuable, but because you have not now so many witnesses of my great love for you and unfeigned desire of your eternal happiness.
What use any person can make of ‘em is past my comprehension! Or for what end any should be so impertinently curious to steal letters from a mother to a son that concerns none but himself, I cannot imagine. However, I hope you remember the main things which are therein expressed; but lest you should not, I shall again repeat some things which by the good blessing of God may be useful to you.
Be sure always to retain a firm belief of the being and perfections of the eternal ever-blessed God. Remember he is your Creator, to whom you owe your being; your governor, whose most holy laws you are indispensably obliged to obey.
Endeavour to impress upon your mind the reason for which you were created; not only to eat, drink, etc. and perform other natural actions relating only to this life, but to know, love and obey God.
This life is nothing in comparison to eternity! So very inconsiderable and withall so wretched that ‘tis not worthwhile to be, if we were to die as the beasts! What mortal would sustain the pains, the wants, the disappointments, the cares, and thousands of calamities we must often suffer here? But when we consider this as a probationary state, wherein we are placed by the Supreme Being, and that, if we wisely behave ourselves here, if we purify our souls from all corrupt and inordinate affections, if we can, by the divine assistance, recover the image of God [moral goodness]3 which we lost in Adam and attain to a heavenly temper and disposition of mind, full of the love of God, etc., then we justly think that even this life is an effect of the inconceivable goodness of God towards us, especially since we know that all things shall work together for good to those that love God,4 and that these light afflictions, which are but for a moment, shall be recompensed with an exceeding and eternal weight of glory.
I am almost afraid that I should tire you with such frequent repetitions of the same things, but “out of the abundance of the heart the mouth speaketh.”5 I’ve such a vast inexpressible desire of your salvation and such dreadful apprehensions of your failing in a work of so great importance, and do moreover know by experience how hard a thing it is to be a Christian, that I cannot forbear, I cannot but most earnestly press you and conjure you over and over again to give the most earnest heed to what you have already learned, lest at any time you let slip the remembrance of your final happiness or forget what you have to do in order to attain it!
Sammy! Believe me! The flesh, the world and the devil,6 are very formidable enemies! But above all the flesh (by which, I think, is meant all our corrupt sensual appetites) is the most to be apprehended! That man of sin, the old Adam, still lives in us, and it is by ourselves we are still betrayed. Not all the pomps and vanities of the world, nor all the united powers of hell could prevail so far as to make us swerve in the least from our duty, did not these sordid, impure desires of our own given ‘em the advantage they gain over us! This is the enemy that will to the last maintain a conflict! Which will sometimes be very difficult, and ‘twill require our utmost skill and strength to come off conquerors, which yet would be impossible without the grace of God! You may perhaps in the course of your duty meet with those trials which our Saviour expresses by pulling out a right eye and cutting off a right hand, and you have great reason to pray daily that God would proportion your strength to your trials and that his grace may be sufficient for you.7 I say not these things to discourage you, but to quicken you, to impress on your mind a greater sense of the necessity you lie under to use your utmost endeavour to get a stock of virtue, that you may not have grace to seek, when you have it to use.8
Dear child! Remember how short and how uncertain this life is! And what depends upon it! Make a stand! Recollect your thoughts! Think again upon eternity! An endless duration! A perpetual now! That admits of no parts, succession or alteration! Of what vast importance is it, since our souls must, whether we will or no, be immortal! Of what vast importance, I say, is it, that we should be possessed of those divine virtues that will necessarily make them eternally happy!
I have a great and vast desire that all your sisters and your brother9 should be saved, as well as you, but I must own I think my concern for you is much the greatest. What! You, my son! You! who was once the son of my extremest sorrow in your birth and in your infancy! Who is now the son of my tenderest love! My friend in whom is my inexpressible delight! My future hope of happiness in the world! For whom I weep and pray in my retirements from the world, when no mortal knows the agonies of my soul upon your account! No eye sees my tears which are only beheld by that Father of Spirits, of whom I so importunately beg grace for you that I hope I may at last be heard! Is it possible that you should be damned! Oh! That it were impossible! Indeed, I think I could almost wish my self accursed, so I were sure of your salvation! But still I hope—still I would fain persuade myself that a child for whom so many prayers have been offered to heaven will not at last miscarry!
To the protection of the ever-blessed God I commit you. Humbly beseeching him to conduct you by his grace to his eternal glory.
| Epworth March 18 | Susanna Wesley |
| Ml706/7 |
To Samuel Wesley Jr.
7 May 1707
MA; SWJr Letter Book, pp. 75–76.
Dear Sammy!
Though I writ so lately, yet having received advice that your election is so much sooner than I expected, I take this opportunity to advise you about it.10
The eternal ever-blessed God that at first created all things by his almighty power and that does whatever please him, as well among the inhabitants of the earth as in the armies of heaven, you know is the only disposer of all events; and therefore I would by all means persuade you solemnly to set apart some portion of time (in the Sabbath, if you can) to beg his more especial direction and assistance upon a business on which a great part of your future prosperity may depend.
I would have you in the first place humbly to acknowledge and bewail11 all the errors of your past life, as far as you can remember them; and for those that have escaped your memory, pray as David did that God would cleanse you from your secret faults.12
Then proceed to praise him for all the mercies which you can remember you have received from his divine goodness; and then go on to beg his favour in this great affair, and do all this in the name and through the mediation of the blessed Jesus.
Sammy, don’t deceive yourself. Man is not to be depended on. God is all in all. Those whom he blesses shall be blest indeed! When you have done this, entirely resign yourself and all your fortunes to the almighty God, nor be too careful about your being elected nor troubled if disappointed.
If you can possibly, set apart the hours of Sunday in the afternoon from four to six for this employment, which time I have also determined to the same work. May that infinite Being, whose we are and whom I hope we endeavour to serve and love, accept and bless us.
Epworth May. 7.
1707
Susanna Wesley
To Samuel Wesley Jr.
20 August 1707
MA; SWJr Letter Book, p. 77.
Written after Samuel’s election to a scholarship. He was still at Westminster, though now with higher status and additional duties. Samuel notes in his letter book, “The following letters were sent to me since my admittance into the Colledge.”
Dear Sammy!
Prithee how do you do in the midst of so much company and business to preserve your mind in any temper fit for the service of God? I’m sadly afraid lest you should neglect your duty towards him! Take care of the world, lest it unawares steal away your heart and so make your prove false to those vows and obligations which you have laid upon yourself in the covenant you personally made with the ever-blessed Trinity before your reception of the Holy Communion.
Have you ever received the Sacrament at London? If not, consider what has been the cause of your neglect, and embrace the next opportunity.
Epworth Aug. 20.
1707
Susanna Wesley
To Samuel Wesley Jr.
10 October 1707
MA; SWJr Letter Book, pp. 78–79.
Dear Sammy!
Since it has now pleased God to afflict you with bodily pains, ‘tis a very proper season to recollect your past life to the end you may discover whether or no there be not some secret cause of his displeasure. “For he does not afflict willingly or grieve the children of men” 13 without reason.
Particularly, consider whether you have been mindful of your sacramental vows and obligations. Assure yourself if you have not, if still the divine Goodness continues his merciful intentions towards you, he will punish you for your neglect.
I know physicians are apt to say that rheumatic distempers carry no danger of death in them, but I’m of opinion that all diseases whatever, if God sees we unworthily abuse his mercies and that we shall continue to trifle away our time here, which is our only opportunity of working out our salvation, and may certainly put a period to our days, as well those called chronical as the most acute.
Nor are you too young to think of dying or to prepare for that eternal duration which succeeds this transitory uncertain life!
May the God of mercies give you grace to remember your Creator in the days of your youth!14 And may his Holy Spirit preserve you from the temptations of the world, the flesh and the devil!15
Epworth. Oct 10
1707
Susanna Wesley
To Samuel Wesley Jr.
27 November 1707
MA; SWJr Letter Book, pp. 79–96.
Dear Sammy!
We both complain of not having often heard from each other. What foundation there is for complaint on your side I know not, but I’m apt to suspect you’ve written more letters to me than I’ve received. For you lately sent one that never came to my hands, though I was advertised of some part of the contents of it, as of your having received the Sacrament, at which I’m greatly pleased; and that you desire some direction how to resist temptations, and some particular advice how to prepare for the reception of the blessed Communion.
You never informed me of any particular temptation to which you are exposed, and ‘tis impossible from dark hints and general expressions to collect the true state of your case. Therefore, I can but offer at general things and if I happen to omit anything that I should chiefly insist on, I can’t help it.
I think all temptations of what kind soever may be comprehended under these two general heads: first, the pleasure which is found in indulging the irregular motions of the mind or the gratification of the sensual appetite; or the pain, difficulty or danger which we do suppose we shall meet with in our entrance upon, or perseverance in, a course of virtue. And both these kinds of temptations are to16 be conquered by very different ways.
If you have ever made any serious reflections on the state of your own soul, you must know that human nature is fallen from its primitive innocence. The ever-blessed God, which needed not the service or assistance of any creature, his essential perfections being fully sufficient for his own eternal blessedness, did out of a principle of pure goodness create angels and men, that he might communicate that perfection and happiness, which in himself were incapable of any accession.17 Man, therefore, taking his original from the divine nature, must necessarily in the state of his first creation have been most perfect, since nothing evil could possibly proceed from infinite goodness; nor could evil any way have entered into the world but by man being left to his own liberty. And if he had not been left to his own liberty, but had God made him a necessary and not a free agent, the divine glory had been apparently diminished and the virtue of man’s obedience utterly destroyed and had been rendered incapable of any reward. Liberty in man being the foundation of rewards and punishments, as well as of moral virtue.
I need not enlarge upon the present corrupt state of human nature. The Scripture account of Adam’s fall is very clear and every way agreeable to the reason and experience of any that will give themselves leave to think. How Adam’s sin hath been transmitted to all his posterity we do not well know, but we are sure the fact is true, and therefore I would have you take some pains to get a clear knowledge and deep sense of the corruption of your nature. For the better you are acquainted with your disease, the better you may apply a remedy.
The disease of the understanding is in general that ignorance which proceeds from an indisposition to know the truth. But as the goodness of any object is what we ought principally to regard, so clearly to perceive the truth concerning what is good or evil is the chief business of the understanding. And its averseness from that kind of knowledge and contemplation is the greatest corruption.
Knowledge hath been distinguished into immediate and mediate. The former is when the being, qualities, etc. of anything, or truth of any proposition is known by its own proper evidence, which is called self-evident truth. As that fire is hot, ice cold, etc. or that a part of anything is less than the whole, etc. Mediate knowledge is when the being, qualities, etc. of a thing or truth of a proposition is known by the intervention of some other thing, whose clearer evidence affords us light to discern it; and when we thus proceed from the evidence of one thing to argue and infer another, this is what we call argument or discourse, and this kind of knowledge is properly scientifical.
When the medium of our knowledge is the testimony of any person, ‘tis called belief or faith, which Bishop Pearson well defines, “An assent to anything credible as credible,”18 in which you may observe that credibility is the formal essence of faith, as the supposed ability and integrity of the relator is the formal essence of credibility19
In these cases the fault of the understanding is either a privation of the act or an indisposition to it or else a want of rectitude in the act. When we should know a thing by its proper evidence, the privation of the act is ignorance, and the privation of its rectitude is error, which differ as not judging at all or judging falsely. When it should know by testimony, the privation of the act is unbelief, and the privation of the rectitude is either disbelief, when we without sufficient reason think the reporter erreth or would deceive us, or misbelief, when we believe a testimony which we ought not to believe. So you see, the diseases of the understanding are in general ignorance, error, unbelief, misbelief and disbelief.
The will is supposed to act in subordination to the understanding and to be determined by the judgment, since no man can will anything under the formal notion of evil. But whatever excites its motions, the corruption of it is plainly discovered by its strong tendency to sensual forbidden objects and its unreasonable aversation from God and the position of its act in relation to spiritual things.
The depravity of the memory is discerned in its retentiveness of evil and its neglect in retaining the impressions of spiritual matters.
I think that the sin of imagination or fancy consisteth in a disposition to think of evil or worldly sensual things and an unaptness to think upon what is good, and when we force ourselves to holy thoughts, they are generally disordered, confused, and unskiilfully managed.
The corruption of the passions manifestly appears in their being so easily and strongly excited by the sensitive appetite which precipitates them into such violent motions as generally cause them to err in point of excess, where their objects are sensual or evil, and in defect when the object is spiritual and good.
You may perhaps think that this long digression is nothing to the purpose, it seeming at first view very foreign to the business of temptation. But I’m of another mind, since ‘tis from these corrupted faculties and appetites that Satan draws all his auxiliary forces and fights us with our own weapons. And if it were not for the impurity and treachery of that strong party within us that adhere to his interest, all the powers of hell could never prevail against us.20
You may remember I said that temptations of all kinds might be comprehended under two general heads. Your business is to take notice to what kind of temptation you lie most exposed and what it is that most usually prevails over you.
If your temptations are of a spiritual nature, and you find that the devil takes advantage from your ignorance and natural indisposition to think on spiritual things to tempt you to a great aversion from God, and a total neglect of what you know is your duty towards him, as praise, prayer etc. or else suggests vain, sinful or unnecessary thoughts in the performance, which corrupts the purity of the sacrifices and renders them altogether ineffectual. And you likewise perceive that he takes advantage from the defection of your will, corrupt imagination and irregular passions, etc. to represent religion to your mind as a melancholy thing, and that ‘tis a matter of great difficulty to serve God, and next to impossible to reduce a mind so totally depraved to order and a universal obedience to the law of God. And these thoughts dishearten you, either from making any attempt or else so far indispose your mind that you move faintly and unwillingly and so make no progress in the paths of virtue.
If you are assaulted by these or such like temptations, then your case is reducible under the second head and your method of conquering must be: after having humbly acknowledged your own impotence before God and earnestly implored his assistance, to resolve upon a courageous and vigorous encounter of all difficulties, which is the only way to overcome them. For if you give ground, you are lost! Whereas, by repeated acts of piety, you’ll gain a facility of acting, and then you’ll find that all those difficulties will vanish; and your uneasiness and aversion from duty will decrease as your mind is renewed, till at last you attain such virtuous habits as will make religion the most agreeable and delightful thing in the world.
But Satan does not usually assault the young converts with temptations of this kind, especially those whose complexion is so sanguine as yours. But he commonly makes his attacks upon the sensitive appetites, which he excites by proper objects to such strong commotions as put the whole frame of nature out of order, and drowns the voice of reason, to whose conduct and government God hath committed them. I have not time to discourse at large upon this copious subject. I shall therefore single out two instances that include many particulars. First, impurity; secondly, intemperance in meat, drink or recreation. Both of which are included in the second branch of the first general head, viz. the pleasing the sensual appetites.
And I shall here propose a general direction that I think will be of use in all such kind of temptations. Whenever the matter of any temptation is sensual pleasure, you must immediately fly from it, nor so much as suffer yourself to think upon it, till the first motions of the passions are over and the mind is reduced to such a composure as renders it capable of receiving the influences of the Holy Spirit, which you must earnestly implore, for that pure and Holy Spirit moves not in storms and tempests, nor can his small still voice21 be heard amidst the uproar of tumultuous passions. Therefore you must take special care to resist the first motions to any impurity with the utmost vigour. If they are indulged, the second will be harder to overcome, and the third more difficult than the second, and so on.
I cannot say that the first motion of the sin of impurity is always (though I believe very often) from Satan. But this I’m sure of, that whether they proceed from him or the natural constitution of the body or any other cause, that he is very careful to observe how these first motions are received and takes vast advantage from the least inclination to indulge them. Therefore, if this be your case, fly all incentives to so base and sordid a sin. as you would from present death. Suffer not your eyes to look upon, nor your ears to hear, nor your tongue to speak one word that may have the least tendency towards begetting an impure desire. If you find Satan solicits you very strongly, cry mightily to God for assistance. If you have not opportunity for retired devotions, yet at least you may offer up some private ejaculations, which he will regard (if sincere) and answer as soon as the most enlarged petitions. At such times seriously advert to the omnipresence of God. Think or say to yourself, “I am now in the presence of the holy God who perfectly knows me and particularly regards how I behave myself in this time of trial. This is my probationary state, and the resisting of temptation is the way to Glory. And shall I presume to sin willfully, when the eternal Majesty of heaven and earth is looking upon me?”22 Then in a full sense of his presence, cry out unto him, “Lord, help me—Save me or I now perish23—Suffer not the flesh or the Devil in thy presence to prevail against that soul which thou sentest thine own Son into the world to redeem—I am weak of myself, unable to do anything that is good, but I throw myself upon thy mercy—Lord, save or I perish!”24 These or such like fervent ejaculations may prove very effectual and discourage Satan from making further attempts.
But you must watch as well as pray.25 And that you may always be in a capacity so to do, remember the second instance I mentioned: intemperance in meat, drink, etc. Perhaps you’ll think that the small provision made for you in the college is a sufficient guard against the first. But may there not be more danger of eating intem-perately, if you are accidentally at another table? I don’t know, but I think it concerns you to take care.
Nor can I tell what temptations you may meet with to immoderate drinking. But since in this licentious age few are secure, it behoves you to fortify yourself against that brutish destructive sin which generally proves an inlet to all kinds of wickedness, especially to the sin of impurity. For temperance is the peculiar guard of chastity. Nor can I see how ‘tis possible for a person to resist any temptations that nature, whose blood is fired and filled with more spirits than they can command and whose reason is so weakened by the pernicious fumes of strong liquors, that it can no longer maintain its own authority. ‘Twill be very necessary to think often upon the true end of eating and drinking, which is to repair the decays of nature and thereby to strengthen and refresh the body, that it my be serviceable to the mind, as both must be to God. And whatever other end is proposed, as pleasure, company etc., are directly contrary to the will of God and the great law of nature. And I think all the pretences men make to colour their intemperance are very good arguments against it.
The common plea of pleasure answers itself; for if the devil and corrupt nature have already gained so considerable a point as to make anyone drink for the pleasure of drinking, ‘tis high time for such a one to look to himself and carefully avoid all temptations to intemperance, lest he should, ere he is aware, be engaged beyond a possibility of retreat. I would not have you think that I believe it a sin to be pleased with the provision God has made for us, or that I would propose my own way of living (which perhaps is too abstemious) as a rule for you to walk by. No; all I intend is that we should by no means make pleasure our principle end in eating or drinking. But whether we eat or drink or whatsoever we do, let us do all to the glory of God,26 which I’m sure the intemperate and voluptuous can never do.
The other pretence of drinking for the sake of company is more ridiculous than the former. To drink for our own pleasure carries some show of reason, but to drink to humour or comply with another man’s appetite is such an unaccountable piece of nonsense that, did not frequent experience assure us of the fact, no mortal could believe a man would ever do it. Should anyone subject his body to the power of diseases and bring his soul under the wrath of God and forfeit his hopes of heaven in compliance with a foolish custom for a compliment to please those that perhaps don’t care a farthing for him! ‘Tis too much, God knows, to be so often conquered by our own appetites, but ‘tis a thousand times worse more inexcusable to be enslaved by another man’s! Nor should it ever be in anyone’s power to say they had such an ascendant over me, that they could either flatter or force me to drink one glass beyond what I thought necessary for my health or refreshment!
But there is another thing that often prevails more with young inexperienced persons than either flattery or force. And that is a fear of being thought singular and precise and that they shall be laughed at if they refuse to do like the rest of the company. To this I shall only say, remember what you are, a Christian, the disciple of a crucified Jesus—and he has commanded that all his disciples should take up the cross and follow him. Consider how “he made himself of no reputation,” but “was despised and rejected of men,” 27 and therefore how little reason have you to regard the unjust censures of a mistaken world or being made the subject of a little raillery because you will not be ashamed of or deny your Master? And be assured that though they laugh now, you will have infinitely more reason to rejoice, if by the grace of God you can preserve your innocence. Alas, you don’t know the world. If you did, you’d plainly see that there’s no passing through it without meeting with many reproaches and reflections and often very hard usage from such as will take it very ill if you don’t think ’em very good Christians. And then what wonder is it if you are affronted and reviled or laughed at by the licentious part of mankind, who will be sure to be highly displeased if you “run not with them into the same excess of riot”?28
But after all, consider what they are which are against you, and who they are that are on your side. All good men will esteem you and have a certain veneration for you when they see your mind superior to those temptations that prevail over others, and that the sincerity of your piety is evidenced by your constant temperance and sobriety. The holy angels that are employed about you will rejoice over you, their charge, and gladly minister to you in your spiritual warfare.29 You will be an inexpressible comfort to your parents in their declining years, who will think the care, trouble and hardship they have undergone for you well rewarded, if after all they see that you. are truly devoted to the service of God. And what is infinitely more than all this, your blessed Saviour will in the end vouchsafe you his plaudit and pronounce that most joyful sentence before all the world, “Well done, good and faithful servant. Thou hast been faithful over a few things, I will make thee ruler over many things. Enter thou into the joy of thy Lord!”30
The last instance of temperance in recreation I shall say little to. I don’t know what time is assigned you for it, and I think your health and studies require you should use a pretty deal of exercise. You best know whether your heart be too much set upon it. If it be, I’ll tell you what rule I observed in the same case, when I was young and too much addicted to childish diversions, which was this: never to spend more time in any matter of mere recreation in one day than I spent in private religious duties. I leave it to your consideration whether this is practicable by you or no. I think it is.
I am so ill and have with so much pain writ this long letter, that I gladly hasten to a conclusion and shall leave your request about the Sacrament unanswered till I hear from you, and then, if I am in a condition to write, I’ll gladly assist you as well as I can. May God of his infinite mercy direct you in all things.
Epworth. Nov. 27
1707
Susanna Wesley
1. See 1 Kings 7:50.
2. The elder Wesley was arrested for debt (at the hands of political enemies among his parishioners) and spent several months of 170S in Lincoln Castle. Apparently, the victim of drink in S. W’s grisly story was one of his persecutors.
3. Brackets in MS.
4. Close paraphrase of Romans 8:28.
5. Matthew 12:34; quotation marks added.
6. BCP, Litany.
7. See Matthew 5:29–30 and 2 Corinthians 12:9.
8. Possibly a somewhat garbled aphorism.
9. Four-year-old John. The third and last son, Charles, was not born until 29 December 1707, and the last surviving daughter, Kezia, was born in March 1709.
10. Probably his election as a King’s Scholar at Westminster School. See Adam Clarke, Wesley Family; Collected Principally from Original Documents (New Youk: N. Bangs and T. Mason for the Methodist Episcopal Church, 1824), p. 293; and George Stevenson, Memorials of the Wesley Family … (London: S. W. Partridge; New York: Nelson and Phillips, 1876), p. 233.
11. BCP, communion service, confession.
12. Paraphrase of Psalm 19:12.
13. Lamentations 3:33; quotation marks added.
14. See Ecclesiastes 12:1.
15. BCP, Litany.
16. “Must” written here above the line.
17. Addition, augmentation, increase.
18. John Pearson, An Exposition of the Creed, 6th ed. (London: J. Williams, 1692), p. 2: direct quote; my quotation marks. The MS begins the quotation with a dash. Pearson begins the paragraph, “Belief in general I define to be.…” Pearson (1613-1686), bishop of Chester from 1673, was a royalist and a scholar.
19. Ibid., p. 5: “Whereas if it be any matter of concernment in which the interest of him that relateth or affirmeth any thing to us is considerable, there it is not the skill or knowledge of the Relater which will satisfie us, except we have as strong an opinion of his fidelity and integrity.…” S. W has here quickly summarized several pages of the bishop’s dense prose.
20. Echoes of Matthew 16:18.
21. See 1 Kings 19:12.
22. Quotation marks added.
23. See Matthew 8:25.
24. Quotation marks added.
25. Matthew 26:41: “Watch and pray, that ye enter not into temptation.”
26. Paraphrase of 1 Corinthians 10:31.
27. A combination of Philippians 2:7 and Isaiah S3:3; quotation marks added.
28. 1 Peter 4:4; quotation marks added, question mark added.
29. As they ministered to Jesus in his temptation. See Matthew 4:1–11.
30. Nearly exact quotation of Matthew 25:21; quotation marks added.