of Hymns for the Use of the People Called Methodists, 7:1–22.
9. Charles Wesley on Sanctification.
10. Charles’s hymn “Christ, the Friend of Sinners,” in HSP (1939), 102.
11. Stanzas 15 and 16 from the eighteen-stanza hymn, “For the Anniversary Day of One’s Conversion,” from which the hymn “O for a thousand tongues to sing” comes. HSP (1740), 122.
12. “Charles Wesley and Contemporary Theology,” 523.
13. HSP (1749), 1:38, lines 113–14 of a 162–line poem titled “The Beatitudes.”
14. The sermon on this text was preached by Charles on Dec. 21, 1738; Jan. 14, 1739; Mar. 4, 1739.
15. Newport, Sermons of Charles Wesley, 164–65.
16. Ibid., 164–66.
17. Funeral Hymns (1759), 53.
18. AV: Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
19. AV: And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
20. Unpub. Poetry, 2:67; stanza one of a hitherto unpublished poem based on Mark 15:24, “When they had crucified him, they parted his garments . . .”
21. Newport, Sermons of Charles Wesley, 262.
22. Ibid., 263.
II. The Manuscript Journal
A month after his conversion on May 21, 1738, Charles recorded in the MSJ1 a theological perspective that is formative for his attitude toward the poor and shapes his action on their behalf.
Thursday, June 22 [1738]. Comforted Hetty2 under a strong temptation, because she was not in all points affected like other believers, especially the poor, who have generally a much larger degree of confidence than the rich and learned. I had a proof of this today after Mrs Searl’s, where meeting a poor woman, and convincing her of unbelief, I used a prayer for her that God who hath chosen the poor of this world to be rich in faith, would now impart to her his unspeakable gift. In the midst of the prayer she received it; avowed it openly and increased visibly therein.3
Though it could not have been a popular position in eighteenth-century England, Charles believed most sincerely that “the poor . . . have generally a much larger degree of confidence than the rich and learned.” This view is central to a theology of radical grace. The society was controlled in large measure by the landed gentry, to whom the Church of England had innumerable ties. Given the wealth and the extensive land and property holdings of the aristocracy, education was essentially limited to its members. Illiteracy was rampant, children were exploited by emerging industries, and the living conditions of the city workhouses were abominable. Yet, in this context Charles avers that the people who may be illiterate and who live in squalor have a “larger degree of confidence than the rich and learned.” Of course, Charles’s journal was not published in his own day, so that his posture in this matter had to emerge in other ways.
In these words from Charles’s MSJ, one discovers a fundamental view of the psyche of the poor—in spite of their adverse living and labor conditions and their lack of education, they are imbued with more confidence than the wealthy and well educated. David Lowes Watson maintains: “The truth of the matter is that God’s deepest truths are grasped most readily by the poor, because they are the ones whose eyes God chooses to open. They are the ones who, lacking most worldly riches, are blessed with spiritual wealth.”4 Could this be the reason why Charles calls the poor his best friends?
In the year 1745, Charles gives an account of an accident he had while fleeing a mob at Shepton Mallet on August 10.5
Preached at Shepton Mallet, where a great door is opening, and there are many adversaries. One of the devil’s drunken champions attempted to disturb us, but my voice prevailed.
They desired me to meet their little Society at an unusual place, to disappoint the mob. I walked forward toward the town, then turned back over the field, to drop the people, and, springing up a rising ground, sprained or broke my leg. I knew not which, but I fell down when I offered to set my foot to the ground. The brethren carried me to an hut, which was quickly filled with the poor people. It was soon noised about the town that I had broke my leg—some said my neck—and that it was a judgment upon me. The principal man of the place, Mr. P., sent me a kind message, and his bath-chair to bring me to his house. I thanked him, but declined his offer, on account of my pain, which unfitted me for any company except that of my best friends—the poor. With these I continued praying, singing, and rejoicing for two hours. Their love quite delighted me. Happiest they that could come near to do anything for me. When my strength was exhausted, they laid me on their bed, the best they had. But I could not sleep for pain.
In this incident Charles reveals that he declined the assistance of a man of means and chose to stay with the poor people who had assisted him and were caring for him, for he considered them to be his “best friends.” This was very early in his ministry, just seven years after his conversion, and, although he certainly made friends among the wealthy and well educated, he does not seem to have changed his posture of claiming the poor as his best friends.
Friendship with the poor and marginalized is foundational for any relationship with them. It is much easier, however, to be a beneficent giver to the poor than it is to establish friendships. If one simply provides resources for the less fortunate, one can keep them at a distance. Friendship means getting involved with others, their emotions and their behavior, and the creation of mutual trust. Charles Wesley understood the value of friendship as fundamental in his outreach to the poor.
An Advocate for the Poor
The MSJ provides an account that reveals that Wesley was more than just a friend to the poor. He was an advocate for them with civil authority at Worcester after a mob attack.
Friday, July 5. Between six and seven set out with Sarah Perrin, my wife, and sister Becky, and honest Francis Walker. Coming to Worcester in the afternoon, we heard the rioters had been at the room on Monday evening, in expectation of me, and made great disturbance. I doubted all along whether I had any business here at this time. Yet, at the desire of the poor people, went to their room at seven. Almost as soon as I began the mob interrupted. But in spite of their lewd, hellish language, I preached the gospel, though with much contention. They had no power to strike the people as usual, neither did any molest us in our way home.
Saturday, July 6. We were hardly met, when the sons of Belial6 poured in upon us, some with their faces blacked, some without shirts, all
