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time as John Huss. Upon arriving there, and find ing that Fluss was thrown into prison, he secretly withdrew. But before he reached home, he was apprehended by his enemies, and sent back to Constance in chains. After being cruelly treated for some time, he was consigned to the flames, which he endured with fortitude and joy, in 1416.
When we observe, in the above accounts, that John Huss is represented as being the disciple of Wickliffe, and Jerome of Prague as being the disciple of Huss, and the Moravian Brethren as claiming their spiritual pedigree from Luther and Huss, it seems to falsify the idea of their being the religious descendents of the Waldensis and Albigensis. But still there may be no inconsistency in the matter. For when we consider, that the Waldenses and Albigenses, had an existence some centuries before Wickliffe, and when we further observe, that many of these worthies, after being hunted out of their native vales and hills, are, by some historians, represented as fleeing into Germany, and especially into Bohemia, the accounts may be as consistent as the distance of time, and other circumstances, will well admit.
Mr. Wesley gives us some very interesting particulars relating to the chief branch of them, which has attracted so much notice in modern times, in the Journal which he wrote upon his visit to them. Hernhuth, he says, is about thirty English miles from Dresden, lying in Upper Lusatia, on the border of Bohemia. It then contained only about an hundred houses, built on a rising ground, with evergreen woods on two sides, gardens and corn fields on the others, and high hills at a small distance. It had one long street; fronting the middle of this street was the Orphan-house, in the lower part of which was the apothecary's shop, in the upper,
the chapel, capable of containing six or seven hundred.
people. Another row of houses ran at a small distance from each end of the Orphan-house, &c. Mr. Wesley gives some very interesting accounts of the different services at which he was present, and of religious conversations he had with sundry of them, as well as of the Sermons which he heard some of them preach.
It seems that notwithstanding their inoffensive conduct, they have frequently been brought into difficulties and dangers. About the year 1729, the Jesuits informed the Emperor, that Count Zinzendorf was gathering together all the Moravians and Bohemians, forming them into one body, and making a new religion. Commissioners were sent to Hernhuth to examine the truth of this. Through these they said to the Emperor ;-1.“ We believe the Church of the Bohemian and Moravian Brethren, from whom we are descended, to have been a holy and undefiled Church, as owned by Luther and other protestant divines : we own also, said they, that our doctrine agrees with theirs; but our discipline they have not.”
2. But we do not rest upon the holiness of our ancestors : it being our continual care, to show that we are passed from death unto life, by worshipping in spirit and in truth, &c.
3. Whoever they are, who being sprinkled by the blood of Christ, are sanctified through faith, we receive them as brethren, although in some points they may differ from us, &c.
4. Discipline we judge to be necessary in the bighest degree, for all those who have any knowledge of divine truth : and we can therefore in no wise forsake that, which we have received from our forefathers,” &c. &c.
And when, three years afterwards, they were again required to give an account of themselves, they said, “None can be ignorant of the religion of our ancestors, who have read the history of John Huss. Some of his followers endeavoured to repel force by force. The rest, having better learned Christ, obtained leave of George Podibrad, King of Bohemia, to retire and live apart. Retiring accordingly, in the year 1453, to a place on the borders of Silesia and Moravia, they lived in peace till the time of Luther and Calvin, with both of whom, as with their followers, they maintained a friendly intercourse,” &c.
After spending about a fortnight at Hernhuth, Mr. Wesley says, “ I would gladly have spent my life here; but my master calling me to labour in another part of his vineyard, I was constrained to take my leave of this happy place."—We shall have occasion to mention the Moravians agair in this publication, and especially when we come to the subject of missions, in which Dr. Coke so much distinguished himself.
It was in September, 1738, that Mr. Wesley returned from Germany to London. He and his brother Charles were invited to preach in many parts of London, with which invitations they so complied, as frequently to preach three or four times a day. The points they chiefly insisted upon were, 1. That orthodoxy, or right opinion, is at best, but a very slender part of religion, if it be reckoned to be any part of it at all: that, neither does religion consist in negatives, or bare harmlessness: nor merely in externals, or doing good, or using the means of grace, in works of piety, so called, or of charity: that it is nothing short of, or different from, the mind that was in Christ, the image of God stamped upon the heart, inward righteousness, attended with the peace of God, and joy in the Holy Ghost. 2. That the only way to this religion is, "Repentance towards God, and faith in our Lord Jesus Christ.” 3. That by this faith,.“ He that worketh not, but believeth on him that justifieth the ungodly, is justified freely by his
grace, through the redemption which is in Jesus Christ.” 4. That being “justified by faith,” we taste of the heaven to which we are going ; we are holy and happy : we tread down sin and fear, and sit in heavenly places in Christ Jesus.” Many heard, and feared, and turned unto the Lord. A society was immediately raised, which continually increased. They were soon invited to other parts of the nation, and speedily established societies at Bristol, Newcastleupon-Type, in Yorkshire, Cornwall; and in a few years, in all directions, East, West, North, and South. But reproaches were plentifully poured upon them, and especially upon Mr. John Wesley, who was the most active and leading man. But these seem not to have moved him, but rather to have inflamed his zeal and invigorated his resolution. He pursued his labours with the zeal and steadiness of an apostle. His great support and stimulus was, that he believed what he was engaged in to be “ The work of God,” which he explained as being, “ The conversion of sinners from sin to holiness." For the promotion of this, he considered himself and his fellow-helpers as chosen instruments. A passage in one of his Sermons, shall serve as a specimen of his ideas and language upon this point. “A few young raw heads, said the Bishop of London, what can they pretend to do? ---They pretended to be that in the hand of God, that a pen is in the hand of a man. They pretended, and do so at this day, to do the work whereunto they are sent; to do just what the Lord pleased. And if it be his pleasure to throw down the walls of Jericho, the strong holds of Satan, not by the engines of war, but by the blasts of rams' horns, who shall say unto him, What doest thou?"
He considered Methodism, so called, not only as a signal revival of religion, but as a principal preparative to the glory of the latter days, when the fulness of the Gentiles shall come in, and all Israel shall be saved.
Mr. Wesley's original plan is supposed to have been, to have forned an union of Clergyman of the established Church for promoting a revival of religion : but this was a scheme which he found it impossible to carry into execution. In the year 1742, be strongly expressed his desire for a Clergyman who would help him in the work in which he was engaged: but he added, “I know none such who is willing to cast in his lot with us. And I scarcely expect, I shall : because I know how fast they are riveted in the service of the world and the devil, before they leave the University: And he had not much more success among the clergy in the later than in the first stages of Methodism. So that after sundry attempts by circular letters, and other methods, he abandoned the attempt.
And as he could not prevail upon the serious part of the clergy in the Church, to form an union subservient to his views, so hardly any clergymen seemed to be willing to share his labourand reproach by attaching himself to him, and becoming his coadjutor in the work. It is a fact, that Methodism has been very principally promoted by the labours of what have so often been denominated laymen. Even Mr. Grimshaw and Mr. Fletcher, though they were Methodists in principle, and occasionally associated with Mr. Wesley and his preachers, yet neither of them relinquished his Church to become a plain Methodist preacher. A very few clergymen, such as they were, threw in their lot with Mr. Wesley, in his latter days; but scarcely one of them was of any eminence or special service, Dr. Coke excepted. In addition to other good things that we shall have to say of him, we mast not forget to