Methodism in Earnest

James Caughey

My Dear Brother,

Your inquiries regarding the nature of that divine manifestation of which I was the subject, as recorded on pages 44-47 of “Methodism in Earnest,” are not disagreeable. Nor am I averse to “think aloud” upon “revelations and impressions in general, and. how far a sincere Christian may safely allow himself to be guided by them. By the way, the word “revelation.” on page 47 is perhaps objectionable, as it is liable to be misconstrued; I shall therefore advise the editors to substitute another word - impression, or persuasion.

However, the term was designed to express nothing more than this: that it pleased my good and gracious Lord, in answer to many prayers, and tears, and earnest cries, to make known to me his mind on a particular subject that distressed me. Now, surely there is nothing, to a devout Christian, objectionable in this. But in addition, there was imparted to my heart a powerful persuasion that great success would attend my labours in the British Islands, and that to preach the gospel there was the will of God in Christ Jesus, concerning me. Was there anything un-Methodistical in this? Or any thing contrary to that species of divine guidance, which we are taught, both in the Bible and from the pulpit, to expect in answer to prayer? As to “new revelations,” I understand them to be, impressions, persuasions, or doctrines not warranted in the Scriptures, or contrary thereto. But does my simple account of that divine visitation countenance anything of this sort? Is it liable to this charge? Is it open to this interpretation? Nor can I persuade myself, that charity, which “believeth all things, and hopeth all things,” - the best of every man, and of every thing that is not sinful, will be disposed to search for objections on this head, beyond the limits of the relation in question.

There is, I admit, an aspect of newness or mystery about it; but does it not consist more in the distance to which I was sent, than in the impression itself? For what minister or Christian has never been impressed to do some errand for God, if not on or beyond the” gloomy deep,” yet in his own country, or particular neighbourhood?

I heard no “audible voice,” saw no “visible manifestation,” but a conviction fastened upon my heart, deep as my call to preach, that the Head of the Church required me to leave America, and preach the gospel beyond the seas.

The call was sweet at first, but afterwards it became bitter, as it was the means of exposing me to sore temptations, by thrusting me forth into agonizing conflict with the powers of hell which lasted nearly six years in the regions to which I was sent. It resembled somewhat the little book which the angel gave John: “I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey and as soon I had eaten it my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.” Rev. x. 10, 11. At the best, the impression was to me, like Seneca’s apple, pomum suave amarum - a bitter sweet. The impression was obeyed; but not without severe scrutiny, much humiliation and prayer, and sometimes doubt, until like the good Fenelon, I learned “to adore the purposes of God, without knowing them.” For on the strength of it, the ocean was crossed, in the full spirit of these lines:
“ Under sealed orders sailing,
‘Tis best the great Commander’s skill
To trust with faith unfailing,”

And saying with Job, “ Though he slay me, yet will I trust in him.”

“Though dark to sense, ‘tis right to faith,
And leads me to the skies.”

Humbly trusting, that as God had purified my heart, he had also purified my motives; and in this spirit, on far distant shores, battle has been given against the works of dark- but alas I little knew

“The purport of my own desire,
How deep that cup of sacred pain,
How searching that baptismal fire
That anguish of a wounded breast;
A taste of that mysterious cup,
Which filled my Lord’s afflictions up
While grief beyond description grieved.”
Nevertheless, the Lord stood by me, nor allowed me to retreat back to America when most disposed, but cheered me on to battle and to victory!

“Fear not; for greater is God by thy side,
Than armies of Satan against thee allied.”

“Stand, therefore, having your loins girt about with truth,” etc. -Eph. vi. 14-17.

But enough! “Methodism in Earnest” unfolds a few of the results, the remainder awaits eternity; and to the Father, and Son, and Holy Ghost, by whose aid successive victories were given, be all the glory. Amen.

You inquire, “Do you regard impressions with implicit confidence? “ No, not impressions in general; but I would say of many impressions, as Dr. Johnson said of dreams: “Do not wholly believe them, for they may be false; do not wholly reject them, for they may be true.” But there are some impressions I so regard. For instance the impression that I am a child of God, and that my sins are forgiven - Rom. viii. 15, 16 - and the impression that I am called of God to preach, and to be a Methodist preacher, I regard with a considerable degree of implicitness. Both are impressions, you are aware: of the former, Mr. Wesley says, “it is an INWARD impression on the soul, whereby the Spirit of God immediately and directly bears witness to my spirit that I am a child of God, and that.,’’ etc.; and of the latter, our Discipline requires the Bishop to ask the candidate for ordination, “ Do you trust that you are inwardly moved by the Holy Ghost to take upon you the office of the ministry in the church of Christ, to serve God for the promoting of his glory and the edifying of his people?” Having admitted these impressions, there is no difficulty in admitting the possibility of other impressions, as to duty, and tune, place and means, in carrying out the will and purposes of God.

You inquire farther: ‘‘ Do you regard impressions as superior in their claims to the written word?” I answer, unequivocally, No. “Do you regard them as desirable in ordinary experience?” No farther than as they may become necessary to divine guidance in particular cases. Prayer implies this, and so does providential guidance. Were impressions wholly unreliable, and did we consider them as such, “how readest thou?” would be ever sufficient, and most in character. But such an idea would go far, if carried out, to put an end to inquiry at the throne of grace. Nor would it any less embarrass the operations of the Spirit in the heart, and the outward administration of God in Providence, and our inferences regarding them. Nor would we find it easy, in all cases, to say with certainty, such and such a Scripture is the voice of God to me, in this juncture of my affairs. But it may, or it may not. And innumerable evils have arisen from a literal and rigidly implicit application of Scripture taken out of its connection. I think there is a three-fold manifestation of the will of God to his servants. Two are visible - the “written word,” and providential indications; the third is invisible - the operations of the Holy Spirit within us. I need not quote Scriptures in proofs, which are in abundance; but the view is incontrovertible. I only make the remark to add, that though the second and third are superadded to the written word, they are never CONTRARY to it. And farther, that it is the duty and privilege of every child of God, to read them as attentively as he does the Scriptures; - with this SAFEGUARD ever in mind, that every inward impression, and every INFERENCE drawn from outward Providences, should be submitted to the Scriptures; and if contrary to them, it is of no force, and should be discarded for ever.

With such a proviso, we need never be alarmed to hear a sincere believer say, regarding his own affairs:

“I hear a voice you cannot hear,
I see a hand you cannot see.”

To err is human; and impressions may lead astray, notwithstanding this guard, yet not far, nor dangerously.

He who thus submits implicitly to the Holy Scriptures, and walks with God, will be the happy subject of “many divine communings.” It is written, “The SECRET of the Lord is with them that fear him;” and he who so fears God as to tremble before the authority of his written word, will be entrusted with more of the mind of God than usually enters into the “philosophy” of a large class of religious professors. Of such a one we may say with Milton, nor fear the final consequences:.

“This was all thy care
To stand approved in sight of God, though worlds
Judged thee perverse!”

But I must conclude. I have been somewhat surprised that some excellent persons have taken exceptions to this feature of the book. The more so, indeed, as a large proportion of our Methodistic publications are not entirely free from this fault, if it be a fault. Wesley’s Journal, for instance, and the life and experience of Mrs. Fletcher, Lady Maxwell, Bramwell, Smith, the Village Blacksmith, etc. etc., as well as some of our own American biographies: Garrison, Abbott, etc., have many marked instances of divine guidance by inward impressions, without note or comment.

However, when one considers the history of the last few years, it is not to be wondered at that good men are sometimes sensitive upon the subject of religious impressions; or that they should look with a jealous eye upon any thing likely to open a door to fanaticism, or to foster similar developments.

That some may be led to indulge “presumptuous impressions,” by reading “Methodism in Earnest,” is, perhaps. “within the large empire of the possible;” but that others will, by its perusal, be stirred up “to deeds of noble daring” in the great work of soul-saving, is the opinion of a large number of good men and true.
I trust, my dear brother, that this candid and honest explanation will satisfy your mind not only on the points in question - that my views are neither “un-Scriptural, un-Wesleyan,” nor “dangerous,” - but also of the sincerity of your weak but affectionate brother in Jesus Christ our Lord,
JAMES CAUGHEY.

P.S. Your closing inquiry I had nearly overlooked; I can only say with regard to those who wish to make use of any thing to my disadvantage:

When my mind is satisfied that my work is finished in Europe, the promise of a return to the “regular works” shall have due consideration.

Whether I shall then at that age, be fit for service in the itinerant ranks - whether I shall be justified in offering myself, or whether my brethren would receive me then into effective service, are points I shall not now presume to decide. In the meantime I am not irregular, but doing the work of God with my whole heart? “straining every nerve” and tasking all my energies in bringing sinners to Christ. I was struck last Saturday evening with the following in a letter of Mr. Wesley to the Rev. Freeborn Garrettson, dated London, 1789: “My dear brother, - It signifies little where we are, so we are fully employed for our good Master. Whether you went therefore to the east, it is all one, so you were labouring to promote his work. You are following the order of his Providence wherever it appeared, as a holy man strongly expressed it, in a kind of a holy disordered order.”
J. C.