The Moravians in Georgia [50]
intercourse between Ingham and the Moravian Church, that he is often supposed to have become a member of it, though he really never severed his connection with the Church of England. Toeltschig speaks of him as "a very young man, about 24 or 25 years of age, who has many good impulses in his soul, and is much awakened." He had come to Georgia for the sole purpose of bearing the Gospel message to the Indians, and it was through him that the Moravians were finally able to begin their missionary work.
When Wesley and Delamotte returned from Frederica, the former resumed his association with the Moravians, continuing to join in their Sunday evening service, and translating some of their hymns into English.
In May two questions were asked of Toeltschig, upon the answering of which there depended more than any one imagined. The Diary says, -- "The 20th, was Sunday. -- Mr. Ingham asked if we could not recognize and receive him as our brother; to which I replied, that he did not know us well enough, nor we him, we must first understand each other better. On the 21st, Mr. Wesley spoke with me, and asked me the selfsame question. I said to him that we had seen much of him day by day, and that it was true that he loved us and we loved him, but that we did not so quickly admit any one into our Congregation." Then at his request Toeltschig outlined the Moravian view of conversion, and the requisites for church-membership.
A few days later Charles Wesley unexpectedly returned from Frederica, and Oglethorpe sent word that either John Wesley or Ingham should come down in his place. The latter was by no means anxious to go, -- his former experience had not been agreeable, but the reason he gave the Moravians was that a number of Indian traders were soon to visit Savannah, and he was very anxious to see them. They advised him to be guided by John Wesley's wish, which he agreed to do, and then found that Wesley had decided to go himself.
During the weeks that followed, Ingham and Charles Wesley were frequently with Toeltschig, who answered as best he could their many questions regarding the history of the Moravian Episcopate, a matter of vital importance to a strict member of the Church of England who was thinking of allying himself with them. Everything they heard confirmed Ingham in his intention, and when John Wesley returned in July he and Ingham again made application "to be received as brethren in our Congregation, and to go with us to the Lord's Table. We entirely refused to admit them into the Congregation, and I (Toeltschig) gave them the reasons therefor: (1) That we did not know them well enough; (2) and that they perhaps did not know us well enough, both things which we considered highly important; and (3) that their circumstances and situation were such that it would be difficult if not impossible for them to comply with the requirements of such admission." The promises expected from a Confirmand, -- to which they also must have bound themselves, -- are thus summarized. "To give body and soul to the Lord now and forever; to devote and dedicate himself to the service of the Unity, according to the grace and gifts bestowed on him by the Saviour; and willingly to submit to the discipline and regulations which the Unity has established for the welfare and improvement of souls." Could these two men, in the zeal and vigor of their youth, honestly have made these promises, the Moravian Church would have gained two invaluable co-workers, but they seem to have accepted Toeltschig's argument as conclusive, and dropped the matter, with no ill-will or disturbance of the existing pleasant relations.
Concerning the Communion "we assured them that we loved them, and would welcome them as honored guests at the Lord's Supper, for we believed that they loved the Lord." This invitation, however, the young clergymen would not accept.
On the 6th of August, Charles Wesley left for England, bearing dispatches to the Trustees, and with the hope of interesting others in the evangelizing of the Indians. He meant himself to
When Wesley and Delamotte returned from Frederica, the former resumed his association with the Moravians, continuing to join in their Sunday evening service, and translating some of their hymns into English.
In May two questions were asked of Toeltschig, upon the answering of which there depended more than any one imagined. The Diary says, -- "The 20th, was Sunday. -- Mr. Ingham asked if we could not recognize and receive him as our brother; to which I replied, that he did not know us well enough, nor we him, we must first understand each other better. On the 21st, Mr. Wesley spoke with me, and asked me the selfsame question. I said to him that we had seen much of him day by day, and that it was true that he loved us and we loved him, but that we did not so quickly admit any one into our Congregation." Then at his request Toeltschig outlined the Moravian view of conversion, and the requisites for church-membership.
A few days later Charles Wesley unexpectedly returned from Frederica, and Oglethorpe sent word that either John Wesley or Ingham should come down in his place. The latter was by no means anxious to go, -- his former experience had not been agreeable, but the reason he gave the Moravians was that a number of Indian traders were soon to visit Savannah, and he was very anxious to see them. They advised him to be guided by John Wesley's wish, which he agreed to do, and then found that Wesley had decided to go himself.
During the weeks that followed, Ingham and Charles Wesley were frequently with Toeltschig, who answered as best he could their many questions regarding the history of the Moravian Episcopate, a matter of vital importance to a strict member of the Church of England who was thinking of allying himself with them. Everything they heard confirmed Ingham in his intention, and when John Wesley returned in July he and Ingham again made application "to be received as brethren in our Congregation, and to go with us to the Lord's Table. We entirely refused to admit them into the Congregation, and I (Toeltschig) gave them the reasons therefor: (1) That we did not know them well enough; (2) and that they perhaps did not know us well enough, both things which we considered highly important; and (3) that their circumstances and situation were such that it would be difficult if not impossible for them to comply with the requirements of such admission." The promises expected from a Confirmand, -- to which they also must have bound themselves, -- are thus summarized. "To give body and soul to the Lord now and forever; to devote and dedicate himself to the service of the Unity, according to the grace and gifts bestowed on him by the Saviour; and willingly to submit to the discipline and regulations which the Unity has established for the welfare and improvement of souls." Could these two men, in the zeal and vigor of their youth, honestly have made these promises, the Moravian Church would have gained two invaluable co-workers, but they seem to have accepted Toeltschig's argument as conclusive, and dropped the matter, with no ill-will or disturbance of the existing pleasant relations.
Concerning the Communion "we assured them that we loved them, and would welcome them as honored guests at the Lord's Supper, for we believed that they loved the Lord." This invitation, however, the young clergymen would not accept.
On the 6th of August, Charles Wesley left for England, bearing dispatches to the Trustees, and with the hope of interesting others in the evangelizing of the Indians. He meant himself to